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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

Literal Language

While the Lord has embellished the revelation of his will and plan with almost countless word pictures in order that his people may be the better enabled to understand his thoughts and ways, which are so much higher than our own, this does not mean that there is no literal language in the Bible. A great deal of the Bible, in fact, consists of straightforward statements of ideas apart from imagery and symbolism.

Paul wrote, “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith.” (Gal. 6:10) There is nothing symbolic about this admonition, and to the consecrated Christian it needs no interpretation, but it does require self-sacrificing zeal to perform. It is a literal statement of the Christian’s responsibility which, in the preceding verses, the apostle had set forth in figurative language.

Paul had written (verse 8), “He that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” Then, by way of encouragement, he wrote, “Let us not be weary in well doing: for in due time we shall reap, if we faint not.” (Gal. 6:9) The symbolisms here are that of “sowing” and “reaping.” It is not a literal sowing and reaping, but the using of our time in ways which will result later in the rich reward of everlasting life. And what is this “sowing” which results in such a rich “harvest” for the Christian? Paul explains, saying, “As we have therefore opportunity, let us do good unto all men; especially unto them who are of the household of faith.” In other words, it is the unselfish use of our time and strength in the service of others—first, of our own brethren in Christ, and then of all men as we have opportunity. And God counts this as service to him.

We have already noted some of the symbolisms used in the Bible’s prophecies pertaining to the second coming of Christ, but there are also plain statements of fact concerning our Lord’s return which are important to a clear understanding of the subject. Acts 3:19-23 is one of these. Here we are informed that following Christ’s second coming there will be “times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.”

This is not figurative language, but a plain assertion descriptive of the work of restoring the human race to health and life as human beings upon the earth. It is a summing up of what the prophets of God had foretold concerning the work of Christ’s kingdom. They had said that all the blind eyes were to be opened, and the deaf ears unstopped. They had promised that the lame would walk, and the dumb sing. (Isaiah 35) Thy had promised that the people at that time would not say they were sick, and that pain and death would be destroyed. (Isa. 33:24; Hos. 13:14) Peter simply explains that all of these wonderful promises of the Old Testament add up to mean the restoration of the human race to health and everlasting life.

This same great truth concerning human restoration to life is set forth in Revelation, chapter 22, but here the beautiful imagery of a “throne,” a “river,” and “trees” are employed to help us grasp the thought. The throne symbolizes kingdom control. The river is a picture of the life-giving blessings which will flow to the people from the administrative agencies of Christ’s kingdom; while the trees with their never-failing supply of fruit represent God’s provision for the healing of the nations and the continuous supply of his blessings which will enable the people to enjoy eternal life.

Another literal statement of fact is that of I Corinthians 15:22, which reads, “As in Adam all die, even so in Christ shall all be made alive.” To interpret this passage as meaning figurative death and figurative life would rob the apostle’s words of their true significance and destroy one of the great foundation truths of the Gospel. Some have erroneously done this, construing death to mean separation from God, and life as being a state of harmony and peace with God. This error leads to the falsehood that there is no literal death, that what is called death is merely a gateway to another life, either in heaven, hell, or purgatory.

Thus we see that it is just as important to recognize literal statements of the Bible as such, and not try to attach a symbolic meaning to them, as it is to discern when language is symbolic or figurative, and not try to interpret it literally. Failure to observe either of these rules is sure to lead to serious misunderstanding of the Bible.

In many cases, there is no definite means of determining when a text is literal or figurative, although this is usually not difficult to decide. Reason will generally guide one to a proper decision in the matter. Take for example, the Prophet Daniel’s account of a “stone” which grows into a great “mountain” which fills the whole earth. We know what a literal mountain is, and that the existence of mountains implies also the existence of valleys, hence it would be literally impossible for one huge mountain to cover the whole earth. So reason tells us that this prophetic mountain which will fill the whole earth must be symbolic. And to prove that our reasoning is correct the Scriptures clearly show that this particular “mountain” is the kingdom of God.—Dan. 2:44

When we read concerning the second advent of Jesus that he comes in “clouds” and that every eye shall “see” him, we at once recognize that this could not be true literally, for anything that is in the literal clouds is concealed, not revealed. Furthermore, we know that the range of vision of the human eye is so limited that only a small portion of the human race could see anyone in the sky at a given moment, or day, even if that individual were not concealed by clouds.

But recognizing this to be figurative language, the real lesson becomes at once apparent. Clouds in this instance and most others, symbolize trouble and distress which come upon the world at the end of the age; and it is this distress, this great “time of trouble” which ultimately causes mankind to discern the presence of earth’s new King, the One who has come to establish the long-promised kingdom, and thus to solve the problem of human selfishness, with all its train of evil.

Prophetic Language

Many of the prophecies of the Bible are identified by some opening clause such as, “It shall come to pass.” (Isa. 2:2; Hos. 2:21; Rom. 9:26) But this is not true of all prophecies. Isaiah 9:6,7 foretells the birth of Jesus and the purpose of his birth, but it begins as though it was relating an event current in the lifetime of the prophet. It reads, “Unto us a child is born, unto us a son is given; and the government shall be upon his shoulder,” etc. Should, we take this as the recording of an event of the prophet’s day, instead of a prophecy of the birth of the Redeemer, we would fail to appreciate the depth of meaning which it contains.

Many of the Psalms of David seem on the surface to be descriptive merely of the experiences of the Psalmist—his joys, his trials, and his faith and trust in Jehovah—but many of the Psalms are actually prophecies depicting the experiences of Jesus. The 16th Psalm, for example, is one of these. Here David, seemingly writing about himself, says, “I have set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.” (Psalm 16:8-10) The Apostle Peter quotes this prophecy and applies it to Jesus.—Acts 2:25-27

The Two Houses of Israel

Another very essential fact to remember and apply in our study of the Bible is that the promises and prophecies of the Word have to do with two “houses” or “nations” of Israel—one natural, or fleshly, and the other spiritual. Originally, all the promises of God were made to and through the “seed of Abraham.” Isaac was the heir of these promises, then Jacob, and at the death of Jacob the inheritance was conveyed to his twelve sons, who became the nucleus of the nation of Israel.

Rich and assuring are the promises made to this “seed.” They include a title deed, to the land of Palestine, and the assurance of worldwide rulership over the peoples of the whole earth. All nations outside this circle of special favor are referred to in the Scriptures as “heathen,” and “Gentiles.” It is true, of course, that blessings are promised to the Gentiles, but they are said to come through the “seed” of Abraham, the “Israelites.”

But it is absolutely essential to a correct understanding of the Bible to remember that most of the promises made to the natural descendants of Abraham were conditional upon their faithfulness to God and to his laws. Furthermore, we must also be guided by the fact revealed in the Scriptures that the natural house of Israel did not prove faithful, hence, that many of the promises made to that nation were transferred by God to the spiritual house of Israel, the church of this Gospel age.

The final test upon the natural house of Israel came upon them at the first advent of Jesus. He came to them as “his own, and his own received him not.” (John 1:11) Later Jesus said of the whole nation of Israel, “Your house is left unto you desolate.” (Matt. 23:38) Nevertheless, a small minority of individuals of the nation did prove faithful by receiving Jesus, and to them he gave the authority to become the “sons of God.” (John 1:12) These were the nucleus of spiritual Israel, the “house” of sons.—Heb. 3:6

But the remainder of this new nation are made up of Gentiles, and the promises originally made to the Israelites transferred to them. Paul writes about this, saying, “That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel.” (Eph. 3:6) In this same letter the apostle also writes concerning the Gentiles: “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise. … But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.”—Eph. 2:12,13

Nothing could be more evident from these inspired statements than the fact that many of the promises originally made to the nation of Israel now apply to believing Gentiles who accept Christ and walk in his footsteps of sacrifice. And this is in harmony with what the Master himself said to them, declaring that the kingdom, that is, the privilege of rulership, would be taken from them and “given to a nation bringing forth the fruits thereof.” (Matt. 21:43) The Apostle Peter identifies this new nation as being the saints of this Gospel age, who, as individuals, were called out from among both Jews and Gentiles. See I Peter 2:9,10

Through the Prophet Jeremiah God forewarned Israel of the possibility of losing the blessings promised to them because of their unfaithfulness. This warning is set forth clearly in Jeremiah 18:1-10, which should be read carefully and its lesson pondered well. Pursuant to this and other warnings of the Old Testament, and because God did transfer to Gentile believers the royal promises made to them, Paul later wrote, “Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.”—Rom. 11:7

Failure to recognize that this transfer of promises from natural Israel to believing Gentiles will lead to serious error in the study of the Old Testament. Some who have thus failed to note the manner in which God interprets his promises to Israel have misapplied them to the Anglo-Saxon race, claiming that this race is made up of the ten lost tribes of Israel, and, headed up in the British Empire, have fulfilled the promises of rulership which God made to Israel. This interpretation appeals to the national pride of some, but is not consistent with the Word of God. It may be what some would like to believe, but our study of the Bible should not be for the purpose of finding something pleasing to our flesh, or appealing to our national pride, but to learn the will of God for us as it is revealed through the divine plan of the ages.

Note the Context

Another rule for truth-finding Bible study is to consider carefully the context of any passage concerning which we want to know the true meaning. That is to say, we should never lift a text, or a part of a text, out of its setting and place upon it a meaning which may appeal to us as being the correct one. An example illustrating the need of applying this rule is that of Matthew 22:32. Here we read, “I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living.” This text is sometimes used to prove that Abraham, Isaac, and Jacob only seemed to die, but in reality are alive somewhere in a state of heavenly bliss.

However, when we look at the context, the narrative of which this is the closing verse, the thought is quite different. It is a part of Jesus’ argument to the Sadducees in proof of a future resurrection of the dead. He cites the statement made by God to Moses at the burning bush when the Lord said, “I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.” The Master’s point is that because God intended to raise these patriarchs from the dead, he could properly refer to himself as their God. He was still interested in them, and intended still to bless them. So Jesus explained, “God is not a God of the dead, but of the living.” These patriarchs were merely sleeping in death, awaiting the resurrection, so in God’s great plan their names were still in his book of life.

Proper Comparisons

In I Corinthians 2:13 the apostle speaks of “comparing spiritual things with spiritual.” This is an important rule for Bible study. In its broadest sense it means that we should compare scripture with scripture, and thus allow God to be his own interpreter. We should never compare the Scriptures with Plato, or other non-Christian writers. Those who endeavor to teach us the proper understanding of the Bible are helpful only to the extent that they are able to point out to us the manner in which the Scriptures explain themselves. We should require a “thus saith the Lord” for every item of our faith.

The apostle informs us that the “natural man receiveth not the things of the Spirit of God: … neither can he know them, because they are spiritually discerned.” (I Cor. 2:14) Here we are reminded that a true understanding of the Bible is not possible without the aid of the Holy Spirit. This does not mean that God miraculously enlightens our minds; but he did inspire the writers of the Bible with his Holy Spirit, causing them to write those things which, when compared one with the other in the spirit of reverence and with a determination to know God’s will in order that we might perform it, will reveal the truth to us.

Many of the great truths of the Bible are stated in such a way as to test the sincerity of our desire to know and to do God’s will. A case in point is that pertaining to God’s method of assisting us to grow in the grace and knowledge of the Lord. (II Pet. 3:18) Paul wrote, “Work out your own salvation. … For it is God that worketh in you both to will and to do of his good pleasure.” (Phil. 2:12,13) Paul also wrote to the effect that God has provided teachers in the church for the edifying of the saints, the body of Christ.—Eph. 4:11-13

Some have taken the, thought of God working in them to mean that he instructs and blesses them apart from their association with others of like precious faith; that they can get along in the narrow way without the aid of their brethren in Christ. Others have misconstrued Paul’s instruction concerning teachers, and have depended wholly upon what others have said pertaining to the meaning of the Scriptures, not trusting their own judgment, nor insisting upon the use of the Bible as the final authority for every item of truth which they accept.

Both viewpoints are wrong. We do work out our own salvation, and God does work in us; but his arrangements for doing this are through his consecrated people. He has provided teachers, but aside from the prophets and apostles, and our Lord Jesus, these are not inspired. They are merely helpers. We should use their help, and appreciate it as of the Lord’s provision, but we have an individual responsibility of examining, of proving, every thought that is conveyed to us by our brethren, to determine whether or not it is in harmony with the inspired Word of God. Thus we work out our own salvation, using the methods and means God has provided for working in us both to know and to do his good pleasure.

The Great Foundation

The final measuring rod of all biblical truth is the ransom sacrifice of Jesus Christ—“Other foundation can no man lay” than this great truth which reveals the wisdom, justice, love, and power of the great Creator. (I Cor. 3:11) “Jesus … by the grace of God tasted death for every man,” the apostle tells us. (Heb. 2:9) He died as a substitute for Adam, who was condemned to death because of sin. Jesus provided the price of Adam’s sin, the “wages,” the penalty, which was death, but this has not been applied on behalf of the world until the church has made its calling and election sure and finished the work of sacrifice.

This program of redemption reveals the love of God, for it was his plan, and he gave his own Son to die. It reveals his justice in that Adam, having been justly condemned to death, there could be no escape from the penalty unless justice were satisfied; so God in his infinite love provided for the satisfaction of justice. His wisdom devised this plan, and his power implements it, and through it all his glory is revealed to us.

So, in our study of the Bible it is essential that all our conclusions be in harmony with this central theme of the Gospel. If the interpretation we place upon any text is out of keeping with the doctrine of the ransom, we can be certain it is wrong. That is one of the strongest proofs that the doctrine of eternal torture for the wicked is not the real teaching of the Bible; for, if the penalty for sin had been eternal torture, then it would have been necessary for Jesus to suffer in a burning hell forever in order to satisfy the claims of justice against Adam and the race which sprang from him. And, as there is no end to eternity, the penalty could never have been met, hence there could be no escape for Adam nor for any of his race.

It is because the merit of the ransom sacrifice of Jesus has been placed upon the heavenly Mercy seat that the sacrifices made by the followers of Jesus, as they walk in his footsteps, are acceptable to God. Through the merit of the ransom the believers of this age have justification by faith, and have access into the glorious privileges of sonship with Jesus, and can entertain the hope of sharing in the glory of his kingdom.

Yes, the ransom feature of God’s plan is related to every phase of the divine arrangements for the salvation of a lost world. It assures us that the expulsion of the human race from Eden was not permanent. It explains the manner in which the blessings of life promised to Abraham, as coming through his “seed,” would be made available. It is the “substance” of much that was foreshadowed in the typical tabernacle and its services. It is the sure foundation for the hope of life entertained now by the church, as well as restitution life for the world during the thousand years of Christ’s kingdom.

The ultimate and final accomplishment of the plan of God will be the destruction of death; and the ransom paves the way for this. Through the prophet God said, “I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction.” (Hosea 13:14) Every promise of the Word of God, all its prophecies and all its admonitions, must be understood in harmony with this fundamental truth.

For this reason it will not do to interpret the prophecies concerning the second coming of Christ to mean that with his coming the literal earth is destroyed by fire, for this would preclude the possibility of the human race being restored to life upon the earth, which is a provision of divine love guaranteed by the ransom. Thus seen, the ransom becomes the touchstone, the measuring rod for all revealed truth. How important then is the rule to apply the ransom test to all our interpretations of the Scriptures!

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