BIBLE STUDY METHODS — HOW TO UNDERSTAND GOD’S PURPOSES IN GOD’S WORD JUNE 6, 2015
SEMINAR DESCRIPTION:
This seminar will provide an overview of how to study the Bible in a manner that is consistent with a literal, historical, grammatical interpretation of the Bible. Attention will be paid to the three primary principles of Bible study: observation, interpretation, and application.
The goal of the seminar is to encourage believers to study the Bible for themselves, by equipping them to understand the intention and meaning of Scripture for themselves, and how to apply Scripture to themselves in a manner consistent with a Biblical interpretation.
CONTENTS:
1 — Observation: What Do I See? 2 — Interpretation: What Does it Mean? 3 — Application: What Should I Do? 4 — APPENDIX: An Overview of the Process of Bible Study Methods “The Student, the Fish, and Agassiz”
OBSERVATION: WHAT DO I SEE?
OBSERVATION 101 — THE BASICS OF SEEING THE BIBLICAL TEXT
Who? (characters involved)
• writer? • recipients? • character(s) in the action? • character(s) not directly involved in action?
What? (key truths/events)
• key ideas/events? • theological terms? • important words? • figures of speech? • grammar and verbal structure (e.g., Phil. 2:7a explained by 2:7b – 8a)
Where? (geography/location)
• places mentioned? • buildings? cities? nations?
When? (time relationships)
• date of authorship? • duration of action? • when in Israel or church age? • is action/discourse past? present? future?
Why? (purpose of passage/book)
• need of the reader? • message of the writer?
page 2 OBSERVATION 102 — LOOK FOR SIX THINGS
1. THINGS THAT ARE EMPHASIZED
AMOUNT OF SPACE Ephesians 1-3, 4-6; Colossians 1-2, 3-4 John 1-12, 13-21 Romans 1-11, 12-16 Romans 1:1-7 — longest salutation in Paul’s letters (and only one sentence) Romans 1:1-17 — longest introduction in Paul’s letters
STATED PURPOSE John 20:30-31 1 John 5:13 1 Timothy 3:15 Romans 15:15-16, 22ff
ORDER — e.g., the calling of the disciples (Matt. 10:1-4; Mk. 3:13-19; Lk 6:12-16)
LISTS Matthew 1:1-18 Gal. 5:19-21, contrasted with 5:22-26
MOVEMENT FROM THE LESSER TO THE GREATER, AND VICE VERSA Luke 15 — three parables of lost things (sheep, coins, and a son) The life of David, 1 Samuel 16 – 2 Samuel 10 contrasted with 2 Samuel 13 – 1 Kings 2
2. THINGS THAT ARE REPEATED
TERMS, PHRASES, AND CLAUSES Psalm 136 1 Corinthians 12 — “body” (18x)
page 3 Romans — “God” (153x) Paul and “justify” (27x in his letters; 8x in Galatians, and 15x in Romans)
CHARACTERS John Mark (Acts 15:37-38; 1 Pt. 5:13; 2 Tim. 4:11) Demas (Col. 4:14; Philemon 24; 2 Tim. 4:10) Romans 16 Acts 7:58
INCIDENTS AND CIRCUMSTANCES Judges 21:25 Matthew 12:24 led to Mt. 13:3ff, 10-13 (cf. also Mk. 4:10-12, 34)
PATTERNS — e.g., 1 Samuel 1-3 (interplay between Samuel, and Eli’s sons)
NEW TESTAMENT USE OF OLD TESTAMENT PASSAGES The NT quotations of the OT provide us either the interpretation or an application of the OT passage (e.g., Mt. 19:5-6 is Jesus’ commentary on Gen. 1:27). There are approximately 319 quotations from the OT in the NT; Romans accounts for almost 20% of those quotations (63 quotes). There are more quotations in Romans than in any other NT book (Matthew is next with 54, Acts with 40, and Hebrews with 37). What might be the significance of all those quotations (cf. 1:1, 14-17; 15:15-16; 11:11ff)?
3. THINGS THAT ARE RELATED
MOVEMENT FROM THE GENERAL TO THE SPECIFIC Genesis 1 to Genesis 2 Matthew 5:20 amplified in Matthew 5:21-48
QUESTIONS AND ANSWERS — e.g., Matthew 21:23-27; Romans 3:1ff; 4:1ff; 6:1ff; 7:1ff
CAUSE AND EFFECT — “so,” “so then,” “therefore,” “if…then”
page 4 Romans 2:25; 12:1 Acts 8:1, 4 Acts 5:1-5a, 5b
4. THINGS THAT ARE ALIKE
SIMILES — comparisons using “like” or “as” Psalm 1:3 Song of Solomon 2:2; 4:1ff
METAPHORS — comparisons of an implied likeness 1 Corinthians 11:24ff John 10:7, 9 James 4:14
5. THINGS THAT ARE UNLIKE
THE USE OF “BUT,” “YET,” “INSTEAD,” OR “RATHER” Ephesians 2:4 Galatians 5:22 1 Corinthians 6:7 Romans 14:13
METAPHORS — e.g., Amos 4:1
IRONY — the speaker’s intention is different than what is spoken 1 Corinthians 4:8-10 Job 12:2 Luke 8:45
6. THINGS THAT ARE TRUE TO LIFE
page 5 BIOGRAPHICAL OR NARRATIVE PASSAGES Hebrews 11 (the text tells us why these individuals are so important) Let the text interpret the biographical stories (what is spoken often reveals the author’s intent in telling the story, e.g., Gen. 22:8)
PROVERBIAL STATEMENTS John 1:46 Galatians 6:7b 2 Peter 2:22
page 6 OBSERVATION 103 — LAWS OF STRUCTURE1
CAUSE AND EFFECT The statement of a cause (action) Rom. 1:18-32; 8:1; 12:1; 1 Cor. and its resulting effect 15:14; Gal. 2:21; 6:7-8; Phil. 2:6-8; (consequence). Key words: 2:25ff. therefore, so, if…then, as a result CLIMAX The arrangement of the material Rom. 11:33-36; Phil. 3:1; 4:1. progresses from lesser to greater importance. COMMANDS An imperative to either do or not do 1 Thess. 5:16-18; Ephesians — 41 something. imperatives (1 in chs. 1-3 [2:11]; 40 in chs. 4-6) COMPARISON An association of like or similar Ps. 1:3-4; Mt 20:1; Jn. 3:8, 14; things. Key words: like, as, just as, Hebrews 4:12; 5:1-10; Phil. 2:17. too also CONTRAST An association of things that are Psalm 1; Psalm 73; Jn. 3:12; Acts opposite or dissimilar. Key words: 4:32 – 5:11; Phil. 3:2-3; Gal. 5:19-23; but, rather, instead, not, yet. 1 Thess. 5:4-10. EXPLANATION An idea that is introduced and then The Parables of Sowing (Mt. 13); expanded or interpreted. Phil. 4:4ff. GENERALIZATION A movement from a particular Js. 2:14-26; Phil. 3:12-15 statement(s) or illustration(s) to a general statement of conclusion. GRAMMATICAL CONSTRUCTION Attention to nouns and pronouns, Rom. 6:1; Phil. 1:9-11; Jn. 1:11; verbs and their tenses, prepositions, 12:37-41; “believe” in John. connectives (therefore, yet, however, and, etc....). ILLUSTRATION An idea is introduced and then Heb. 11; Phil. 2:4-8; 3:4-7. followed by and example. INTERCHANGE The movement back and forth Gen. 37-39; 1 Sam. 1-3; Luke 1-3; between several different topics in a John 1-2; Gal. 5:16-26; Phil. 1:15-17 short space, to highlight contrast and comparison. MANNER/MEANS These denote the way (manner) in 1 Thess. 4:15; 1 Pt. 1:2, 5; Phil. 1:20; which something is accomplished — 2:8; 4:6. it is the means by which something should or can be done. Key word: by. PARTICULARIZATION A movement from a general Mt. 6:1-18; Phil. 2:4-12 statement to its particular ramifications or effects. PIVOT The material is arranged so that it 2 Sam. 11-12; Warnings in Hebrews turns around based upon one (2:1-4; 3:7-4:13; 5:11-6:20; 10:26- important factor. 31; 12:12-29); Mk. 6:1-29; Mt. 12- 13; Acts 2. PREPARATION It contains a background or Gen. 2-3; Mk. 12:18; Phil. 1:7; 2:27- explanation or setting for events 28. and ideas. PROPORTION A writer emphasizes or de- Gen. 1-11 & 12-50; Mark (no birth emphasizes what He is saying by the narrative); John 13-21; Rom. 1-11 & amount of material he includes on 12-16; Eph. 5:21 – 6:4. the subject.
page 7 PURPOSE The writer/speaker declares Mk. 10:45; Jn. 20:30-31; Rom. 5:20- through a succinct statement the 21; 9:22-24; 1 Cor. 1:28-29; 1 Tim. reason or purpose of his writing or 3:15; Phil. 1:9ff; 3:1; 4:4. message. Key words: in order that, so that. QUESTION & ANSWER The author arranges his material Q = Rom. 2:3; 3:1ff; 3:31; 4:1; 6:1; around a series of questions and 7:1; Gal. 3:1. A = 1 Cor. 7:1; 8:1. answers, or answers questions previously asked. RESULTS A statement regarding the Acts 2:46-47; Phil. 3:18-19; 1 Pt. consequence of a particular action. 2:20; 2 Pt. 1:8. REPETITION The repeating of key words, Ps. 136; Lev. 19; Mt. 5:21-48; Heb. thoughts, phrases, or similar terms. 11; Eph. 1; Phil. 1:4; 2:18; 3:1; 4:4. SUMMARY A gathering together of key ideas to Josh. 12:9-24 reiterating chaps. 1- clarify thoughts and to restate for 11; Heb. 8:1; 1 Cor. 13:13; Phil. 3:1; the purpose of emphasis. Key 4:8 words: now, finally, furthermore, therefore, so.
page 8 INTERPRETATION: WHAT DOES IT MEAN?
Just because an accurate observation has been made does not mean the interpretation will be accurate.
Definition: Interpretation is the art of discovering the intended meaning of the author as he wrote to his original readers. (e.g., Acts 8:30)
What is the reader’s need? That is, why did the author write his book or passage? What is the writer’s message? That is, what did the writer say to address the needs of the readers?
“God is not playing a game of hide-and-seek with you. He doesn’t invite you into His Word only to puzzle and confound you. He’s far more interested that you understand it than you are.” [Howard Hendricks, Living by the Book, 200.]
The Basic Rules of Interpretation —
1. Interpret Scripture contextually. (First three rules of interpretation: context, context, context)
Every passage is related in some manner to what precedes and follows it. Always interpret every verse and passage in relation to the others around it: within its own paragraph/chapter/book, along with the authorial, historical, cultural, geographic and theological contexts.
Textual Context The context shows the author’s flow of thought. The context helps to define unknown phrases or terms. The chapter and verse divisions are sometimes a problem, because they give the impression “that the context is insignificant.” Examples: Matthew 16:28 is explained by Matthew 17:1. Matthew 18:20 (about church discipline, not about the presence of God in groups) Colossians 2:21 (about avoiding asceticism, not about having sexual self-control) Suggestions: Read the entire chapter, or better the entire book where the verse is located (often doing
page 9 this several times before going through a book is very helpful). Attempt to follow the author’s flow of thought while you read (make a diagram if necessary). Get in the habit of looking up isolated verses and reading them in their proper context. Theological errors and even some cults have been formed because people have not honored a verse’s context.
Literary Context — what type of literature is it? How will these genres influence your interpretation? Narrative / Historical — What is the plot? What do the participants in the story say? (e.g., Lk. 16:31) How are the participants in the story characterized? How do they change and should that change be emulated or rejected? Does the author offer an “editorial comment” or application of the story? (e.g., Lk. 18:14) What questions and answers does this story raise? Poetry Who composed this poem and when? Are there references to people, places, or things in the poem that you don’t understand? Before interpreting, be sure you understand those references. What is the theme of the poem? What emotions does the poem elicit and are they to be emulated or shunned (what does the rest of Scripture say)? What questions does the poem ask? Does it offer any resolutions? What does the poem say about God? (This is particularly significant in Psalms.) Proverb A proverb is a fact about life that is generally true (not 100% of the time). A proverb is not a promise or a guarantee (e.g., Prov. 22:6). Prophecy Understand the (historical) who, what, where, when, and why of the passage. What is the historical circumstance and what problem/sin is the prophet addressing? What do the images that the prophet uses mean? How do the people respond (e.g., Is. 6:10ff)? What warning is given in the prophecy? Can the warning be principalized?
page 10 What is the prophet revealing about the character of God? Epistle Who is the author addressing? (Israel? particular church? leaders? unbelievers?) What is the outline/structure of the argument? Does the author tell us his purpose? Why did he write his letter? What are the key terms in the book/passage? What are the main themes of the book/passage? Are there any commands given? Are they still relevant today?
Cultural Context (a good resource on biblical manners and customs will be helpful) Idioms (e.g., Tt. 1:12) Religious practices (e.g., meat sacrificed to idols, Rom. 14; 1 Cor. 8) Lifestyle, architecture, foods, etc… Jewish culture (Matthew vs. Mark — Matt. 15:2 and Mark 7:3-4)
Theological Context What did the reader know about God? Note the difference in Paul’s explanation of justification in Galatians and Romans. Cf. Eph. 3:8-10 and note the implications of that passage on interpreting the OT. What aspect of theology does this writer particularly emphasize in this letter? (E.g., Paul de- emphasizes eschatology and ecclesiology and emphasizes soteriology in Romans.) How does this passage fit into the broad framework of Scripture?
2. Let Scripture interpret Scripture.
The Bible will not/cannot contradict itself. All Scripture is consistent with other Scriptural teaching. So we use Scripture to interpret Scripture (e.g., 2 Pt. 2:7). Corollary: let the plain passage interpret the difficult passage (e.g., 2 Tim 2:12-13 should be interpreted by passages like v. 19 and 1 Tim. 1:19-20).
Comparison and Cross Reference Is there another verse in Scripture which deals with the same topic (or incident, as in the gospels) and brings greater insight to the verse? Do other passages answer questions that this particular passage does not answer? (Rarely will one
page 11 single passage fully explain a complete theological idea.) Be careful not to import meaning from one verse into another. The immediate context of the verse in question must be the determining factor in interpretation, not a cross-reference, E.g., what does “brother” mean in 1 Jn. 5:16? Assumption is “brother in Christ.” But 2:9, 11; 3:10, 15, 17; 4:20 (and 2:19) reveal that John sometimes speaks of “brothers” who are only apparent brothers. Analogy of faith, i.e., “Scripture interprets Scripture.” This principle states that God’s Word will never contradict itself. This principle is a “post-interpretation check,” meaning that it should be applied after interpretation of the passage is complete. It should not be used as a principle to import meaning from one context into that of another. Be slow to form major doctrines on just one passage of Scripture. Seek the full counsel of God on any given subject.
3. Interpret the Bible literally.
The Bible is literature, like every other book, and needs to be interpreted at face value, just as any other book. When we read Scripture, we assume the writer is communicating in ways that people normally communicate. “When the plain sense of Scripture makes common sense, seek no other sense.” [N.B. this does not deny the use of figurative language.]
So what about figures of speech? When should we try to interpret figuratively and when should we interpret and understand a passage literally?2 Use the literal sense unless there is some good reason not to Use the figurative sense when the passage tells you to do so (e.g., Jesus’ parables, Gal. 4:24; Prov. 1:1, 6; 10:1). Use the figurative sense if a literal meaning is impossible or absurd (Rev. 1:16 and Heb. 4:12). Use the figurative sense if a literal meaning would involve something immoral (Jn. 6:53-55). Use the figurative sense if the expression is an obvious figure of speech (Ps. 29:6). Use the figurative sense if a literal interpretation is contrary to the context and emphasis of the passage (e.g., Rev. 5:1-5 could not refer to a literal lion). Use the figurative sense if a literal interpretation is contrary to the general character and style of the book or biblical theology.
page 12 Use the figurative sense if a literal interpretation is contrary to the plan and purpose of the letter (e.g., Pss. 1:3; 37:4 are not references to financial prosperity). Use the figurative sense if a literal interpretation involves a contradiction of other Scripture (Mk. 10:25 — can rich people enter Heaven? Yes. But not if they are trusting their riches to get to Heaven, 1 Tim. 6:17-19).
4. Interpret the Bible grammatically.
The grammatical structure of the verse, section, and book provide most significant clues to the author’s meaning. Scripture should be interpreted according to normal, natural rules of grammar. This includes:
Syntax — be attentive to structural clues like: emphatic (repeated) words, verbal structure, the relational structure of the verse, poetic devices, cultural idioms, etc… A word only has one meaning in a given sentence. A word’s meaning is governed by rules of grammar. (E.g., what does “gospel of God” mean in Rom. 1:1? It is a plenary genitive [cf. Daniel Wallace, Greek Grammar Beyond Basics] — Paul intends us to think of it both subjectively and objectively.) A word’s meaning must be determined by its context. Pay attention to verb tenses (a literal translation like NASB or ESV is very helpful with this). Pay attention to coordinating clauses and words. Word studies — study certain unique words that occur in the verse in order to fully understand their meaning in that particular context. Often times the etymology (background) of the word, the usage and occurrence of the word in other places in Scripture, the cultural significance of the word, or the usage of the word outside of the Bible (in other texts of the day) are studied in order to better understand the meaning of a given word. However, the point of word study is to understand what a particular word means in the context in which it is used, so start there first and see if that context gives clues about the meaning. The following tools are used for word studies: Concordances Lexicons Theological dictionaries Other resources for grammatical interpretation:
page 13 Good commentaries Computer software (Accordance and Bible Works are two of the best) Internet websites like: Bible Gateway [http://www.biblegateway.com/] Blue Letter Bible [http://www.blueletterbible.net] e-Sword (software — mostly free — to download) [http://e-sword.net/] e-Sword Live (most of the same resources as e-Sword, without needing to download anything) [http://live.e-sword.net/] Search God’s Word [http://www.searchgodsword.org/] Interlinear Bibles & word study helps and tools (with caution) Bible translations: Comparing different English translations may offer additional insight about meaning. But beware that different English Bible translations are translated differently. Some are more literal renderings of the original language (NASB, KJV, NKJ, ESV), while others are more interested in conveying the thought or idea, rather than provide a strict, literal translation (NIV, TLB, NLT, NEB). Respected Bible teachers
5. Interpret the Bible in its historical setting.
The Bible is historically based, written by men to men, with a particular set of historical, social, cultural settings in mind. Thus, it is important to determine what those things were.
Historical context Political situation (e.g., Daniel) Economic situation (e.g., 2 Cor. 8-9) Recent major historical events (e.g., background of the Jewish/Gentile mixture in the Roman church was influenced by Claudius’ expulsion of the Jews from Rome, Acts 18:2). When was the book written? (e.g., Galatians) The author or audience Who wrote the book and when did he write? Why was the book written? (1 John 5:13; Romans 15:22ff) To whom was the book specifically addressed (if anyone)? (Philemon 1)
page 14 SOLUTIONS: careful reading, Bible dictionaries, histories and historical documents, commentaries, manners and customs books, some study Bibles.
6. Miscellaneous interpretive principles (synthesized from Traina, Methodical Bible Study, pp. 181ff):
Because each book and passage of Scripture is addressed to a specific historical situation, all interpretation and exposition must be based on understanding that circumstance. The beginning point of interpretation should be the meaning of a Scriptural unit in its specific historical situation. Always distinguish between assigning meaning to words and passages (a subjective and deductive process) and discovering the meaning of words and passages (objective and inductive).
The easiest explanation — the one that naturally arises from the facts and observations without coercion, is generally the best and most accurate interpretation. In a given context, every Biblical term and statement has one meaning and one meaning only. Beware of ascribing double meanings to words and passages. While a passage has only one meaning, it may have multiple applications. However, watch the context to see if the author himself makes an application for the reader (e.g., Dan. 4:34-37; Phil. 2:5; 2 Pt. 3:11-12). Beware of interpreting passages based on preconceived ideas and prejudices. Don’t force theological ideas and systems on passages without just warrant. [Be willing to say, “I don’t know what this passage means,” or “I don’t know how this fits with my understanding of Scripture.”] Always watch for an author’s own clues and statements about how to interpret his book (e.g., Lk. 1:1-4; Jn. 20:30-31; 1 Tim. 3:15). Be consistent in your interpretation. When interpreting a NT passage containing an OT allusion or quotation, study the OT passage in its context also. The NT writer is not only using the OT reference, but often also inferring the surrounding context (e.g., Acts 2:16ff — quoting Joel 2:28-32). When studying the Gospels, read the parallel accounts from the other writers, but recognize that if there are additional details in those other writers, there are reasons your writer has not included them. Do not so incorporate the stories that the uniqueness of each writer is lost (e.g., Jn. 13-17 vs. Mk. 14:12-31). Note the distinction between the ideal goal of the spiritual life and the “realizable” goal of the
page 15 spiritual life (e.g., 1 Tim. 3:1ff). Be willing to alter your interpretation of a passage if further study reveals new understanding. The more time you spend in observation, the less time you will have to spend in interpretation.
page 16 APPLICATION: WHAT SHOULD I DO?
“The majority of people who study the Scriptures get logjammed [sic] in the step of Interpretation. In the first place they begin there, which is a major mistake. And furthermore they stop there, which is an even bigger mistake. “The result is that they acquire mountains of data about the text, and lots of speculation about what that data means. But what difference does it make in their lives? The Bible becomes little more than a collection of theological brainteasers, rather than a roadmap for how to live.” [Howard Hendricks, Living by the Book, 285.]
Begin with a Commitment to Change:
Saving money, losing weight, driving the speed limit, and speaking graciously all begin with a commitment to consistently follow through on a particular pattern of behavior. And spiritual transformation also begins with a commitment to allow the Spirit of God to use the Word of God to make you into a man of God. Scripture will only benefit you and change you when you intentionally take action on what you are learning and reading. Reading and learning without application will result only in a prideful, hardened heart. So every time you approach the Scriptures, make David’s prayer your prayer too: “Create in me a clean heart, O God” (Ps. 51:10).
Beware of Six Substitutes for Application:3
The flesh has a propensity to misuse the God-ordained purpose of truth. As you read Scripture, beware of the tendency to the flesh to do the following things instead of applying Scripture’s truth.
Beware of substituting interpretation for application. Understanding the meaning of Scripture must precede application, but Scripture is not completely read until the meaning of the passage under examination is applied to the life of the reader. The person who knows Scripture is the one who understands its meaning and practices living that truth. Beware of substituting superficial obedience for genuine transformation. This may be a result of developing “favorite” Biblical topics, so that every passage of Scripture becomes an excuse to discuss or examine that old favorite theme. So a man may be orthodox regarding his understanding of baptism, for example, yet his tongue is desperately out of control because he fails to read the whole counsel of Scripture.
page 17 Beware of substituting rationalization for repentance. The only Biblical response to conviction of sin is repentance. Making excuses (“I don’t know anyone who doesn’t do this,” or “that’s just the way I am,” or “that’s just the way my family/cultural setting are”) quenches the power of the Holy Spirit (Eph. 4:30-32) and will result in spiritual stagnancy, or even a hardened heart (1 Tim. 4:1-2). Beware of substituting emotionalism for volitional decisions. Some passages of Scripture (e.g., poetry) particularly appeal to the reader’s emotions, but that emotional response should still yield to a decision about something that needs transformation or repentance. Beware of substituting communication for transformation. The person who teaches a passage is just as much in need as transformation as the one hearing the teacher. He must not delude himself by thinking that because he explained it well that he has changed. He, too, must practice what he has learned — and he must practice before he preaches (Ezra 7:10). The Lord sees and is interested in the hearts of all men (1 Sam. 16:7), including the teacher’s heart. Beware of substituting judgmentalism for personal conviction. It is possible to read Scripture and think of someone else who needs to hear what you are reading. Guard against the temptation to read, thinking only of the sins of others, and not recognizing your own sin. This is how a hypocrite lives (Mt. 7:3-5). Read Scripture always with the priority of having your own heart examined, reproved, corrected, and changed.
Principalize the Text:
There is always and only one mean for any passage of Scripture, but there are potentially many applications of that passage and meaning. When the principles of a passage are derived, then many potential implications and applications will arise.
A principle is a succinct statement of a universal truth — it moves from the specificity of the text to the generalized truths of God and His world. Interpretation — What did the author mean when he wrote this passage? Principle4 — What is the general truth about God and His world that is revealed by that meaning? Principles should reflect the intent of the original passage. Principles should correlate with the general teaching of Scripture. Principles should speak to the needs, interests, questions, and problems of real life today. Principles should indicate a course of action. Principles should be supported by other godly people.
page 18 Implication — How should I live in light of those truths about God and His world? Nine Questions to Ask Myself:5
Is there an example to follow? Is there a sin to avoid? Is there a promise to claim? Is there a prayer to repeat? Is there a command to obey? Is there a condition to meet? Is there a verse to memorize? Is there an error to mark? Is there a challenge to face?
The Process of Application:6
1. Have a receptive attitude toward the preaching and teaching of the Word. Ask the Lord to give you an openness to the Scriptures (cf. Acts 16:14, “The Lord opened [Lydia’s] heart to respond to the things spoken by Paul,” and Eph. 1:18, “1 pray that the eyes of your heart may be enlightened”).
2. During a message, lesson, or personal Bible study, think of (and/or write down) one or more ways to apply the principles revealed in the passage.
3. List areas of your life where spiritual improvement is needed. Ask others to suggest (lovingly!) areas where your life may be improved. Then as the Word is heard and studied, see if and how those passages relate to the area(s) of need.
4. Think of application in terms of relationships: your relationship to God, to Satan, to others (at home, church, work, school), and to yourself.
5. Choose one course of action or attitudinal response from the several possibilities.
6. Make a firm decision to carry out the response. Make this decision a firm commitment between yourself and the Lord. This will help motivate you toward the “doing.”
page 19 7. Be personal. Use the first person singular pronouns (“I,” “me,” “me,” “mine”), not plural pronouns (“we,” “us,” “our”). Application that remains in the “we” category is too general and impersonal.
8. Be specific. Application that is stated in general terms (such as “I should be more like Jesus” or “I should love my wife more”) is inadequate and difficult to carry out…write a sentence beginning with the words “I will…” followed by one of the ninety action verbs (or others) from the following list.
Accept Count Help Pursue Study Admit Create Invite Read Substitute Analyze Decide Isolate Realize Take Ask Develop Keep Record Talk with Ask myself Direct List Rejoice Teach Avoid Discourse Listen Repair Telephone Be sensitive Do Look for Respond Thank Be Willing Eliminate Look up Sacrifice Think about Build Encourage Love Save Value Buy Enjoy Meet with Schedule Visit Choose Evaluate Memorize Select Wait Claim Exemplify Organize Send Wake up Collect Experiment Plan out Share Walk Commit Find Praise Show Watch Compliment Follow Pray about Sing Witness Comply Give Pray to Spend time Work on Confess Go Pray with Stay away Write down Control Guard Prefer Stop Write to
Henrichsen illustrates this kind of specific action for applying meekness from the life of Moses:
I will memorize Numbers 12:3 and review it daily throughout the year. I will write meek on a card and tape it to the mirror in the bathroom, so that daily I will be reminded of my need to work on this. Each morning I will review Numbers 12:3 and pray about its application in my life for that day. I will share this need with my spouse and with [a friend], who knows me well. Once a month I will talk over my progress with them and ask for a frank evaluation.
9. Have a deadline for completing the application, and work toward it.
10. Review the progress. The day after the deadline for completing an action/response, evaluate the progress made and if necessary write the same, a revised, or an entirely different course of action for another date.
page 20 11. Pray for the enabling of the Holy Spirit to incarnate God’s truth in your life.
APPENDIX: AN OVERVIEW OF THE PROCESS OF BIBLE STUDY METHODS
6. PREPARATION to study —
Spiritual Preparation – This is the most important step and often the most neglected. Proper time in prayer before sitting down before Scripture is absolutely essential. It is also a good time to remind yourself to be “prayerful” through your study time.
Background Preparation: accumulate the right “tools” for the task of Bible exegesis and interpretation. The tools include: Biblical Introduction: where and when was it written? was it originally a unit or several parts put together? Biblical introduction also supplies information about historical background (writers, readers, locations, philosophies, cultures, etc.). Hermeneutics – The rules and principles of the literal-historical-grammatical hermeneutic must be properly understood before accurate interpretation can take place.
7. OBSERVATION — What do I see?
Read, read, and read again — until your mind is saturated with the text.
Begin to ask questions: Who? What? Where? When? How? Why? Don’t worry about making note of the obvious!
Pay careful attention to: repeated words repeated expressions contrast
page 21 the author’s logic or flow of thought (how do his thoughts relate?)
Write down questions, thoughts, observations, etc.
Identification Grammar and Syntax To what is each word, phrase, clause, sentence, & paragraph related? In what way is each related? For what purpose is each related? Where is the prominence or emphasis? (pay attention to word order and the employment of emphatic words) Expression What idioms are employed? What literary devices are employed (chiasm, repetition, inclusio, parallelism, etc.)? What is the literary form & genre? Do a word study for each word crucial to the text (usually there is only one or two crucial words per verse) State the argument, theme, or “big idea” message in your own words
Examination – Contextual Analysis What are the circles of context? (immediate, remote, external setting) How does the passage fit into each circle of context? The external setting is in the ancient near eastern cultural, historical, geographical, political, economic, and spiritual context Are there any parallel passages? A parallel passage is another verse of Scripture which deals with the same event, topic, or discussion as the verse presently under examination Pay the most attention to parallel passages which discuss the same historical event (narrative) or passages which are written by the same author about the same subject Care must be taken here not to import meaning from a parallel passage into the verse being studied. However, parallel passages can be helpful for double-checking one’s conclusions or for bringing additional information about a subject not given in the verse under study.
page 22 8. INTERPRETATION — What does it mean?
Begin to answer questions and solve interpretive problems. List any potential interpretive problems and corresponding solutions Choose one as the preferred solution and compare pros and cons with other possible solutions
Consultation – Check your conclusions against reliable commentaries. Watch for alternative interpretations and note any additional problems that you may have overlooked in your study. Be leery about making conclusions that no one else has. Use commentaries wisely. Read the best commentaries (ones that hold Scripture in high regard), though there are times when reading liberal commentaries may be helpful (with linguistic insights particularly).
Harmonization What are the timeless theological truths being taught? What is being revealed about God and His people?
Evaluation – Conclude your study with any evaluation: Be willing to modify or refine your conclusions based upon your additional study or insight gained in commentaries Acknowledge any uncertainties, ambiguities, lack of knowledge or need for additional information. Outline a method of “where to go from here” in order to further investigate standing problems.
9. APPLICATION — What should I do?
What are the principles about God, the world, and man that are revealed in this passage? What should change in my life because of what is revealed about God and His world? Which of my thoughts or beliefs must change in light of this verse/passage? What activity in my life needs to change in light of this verse/passage? Share the truths of this passage with someone else.
page 23 APPENDIX: “The Student, the Fish, and Agassiz” by the Student [Samuel H. Scudder]7
It was more than fifteen years ago that I entered the laboratory of Professor Agassiz, and told him I had enrolled my name in the scientific school as a student of natural history. He asked me a few questions about my object in coming, my antecedents generally, the mode in which I afterwards proposed to use the knowledge I might acquire, and finally, whether I wished to study any special branch. To the latter I replied that while I wished to be well grounded in all departments of zoology, I purposed to devote myself specially to insects.
“When do you wish to begin?” he asked.
“Now,” I replied.
This seemed to please him, and with an energetic “Very well,” he reached from a shelf a huge jar of specimens in yellow alcohol.
“Take this fish,” he said, “and look at it; we call it a Haemulon; by and by I will ask what you have seen.”
With that he left me, but in a moment returned with explicit instructions as to the care of the object entrusted to me.
“No man is fit to be a naturalist,” said he, “who does not know how to take care of specimens.”
I was to keep the fish before me in a tin tray, and occasionally moisten the surface with alcohol from the jar, always taking care to replace the stopper tightly. Those were not the days of ground glass stoppers, and elegantly shaped exhibition jars; all the old students will recall the huge, neckless glass bottles with their leaky, wax-besmeared corks, half-eaten by insects and begrimed with cellar dust. Entomology was a cleaner science than ichthyology, but the example of the professor who had unhesitatingly plunged to the bottom of the jar to produce the fish was infectious; and though this alcohol had “a very ancient and fish- like smell,” I really dared not show any aversion within these sacred precincts, and treated the alcohol as though it were pure water. Still I was conscious of a passing feeling of disappointment, for gazing at a fish did not commend itself to an ardent entomologist. My friends at home, too, were annoyed, when they discovered that no amount of eau de cologne would drown the perfume which haunted me like a shadow.
In ten minutes I had seen all that could be seen in that fish, and started in search of the professor, who had, however, left the museum; and when I returned, after lingering over some of the odd animals stored in the upper apartment, my specimen was dry all over. I dashed the fluid over the fish as if to resuscitate it from a fainting-fit, and looked with anxiety for a return of a normal, sloppy appearance. This little excitement over, nothing was to be done but return to a steadfast gaze at my mute companion. Half an hour passed, an hour, another hour; the fish began to look loathsome. I turned it over and around; looked it in the face -- ghastly; from behind, beneath, above, sideways, at a three-quarters view -- just as ghastly. I was in despair; at an early hour, I concluded that lunch was necessary; so with infinite relief, the fish was carefully replaced in the jar, and for an hour I was free.
On my return, I learned that Professor Agassiz had been at the museum, but had gone and would not return for several hours. My fellow students were too busy to be disturbed by continued conversation. Slowly I drew forth that hideous fish, and with a feeling of desperation again looked at it. I might not use a magnifying glass; instruments of all kinds were interdicted. My two hands, my two eyes, and the fish; it seemed a most limited field. I pushed my fingers down its throat to see how sharp its teeth were. I began to count the scales in the different rows until I was convinced that that was nonsense. At last a happy thought struck me -- I would draw the fish; and now with surprise I began to discover new features in the creature. Just then the professor returned.
“That is right,” said he, “a pencil is one of the best eyes. I am glad to notice, too, that you keep your specimen wet and your bottle corked.”
With these encouraging words he added --
“Well, what is it like?”
He listened attentively to my brief rehearsal of the structure of parts whose names were still unknown to me; the fringed gill-arches and movable operculum; the pores of the head, fleshly lips, and lidless eyes; the lateral line, the spinous fin, and forked tail; the compressed and arched body. When I had finished, he waited as if expecting more, and then, with an air of disappointment:
“You have not looked very carefully; why,” he continued, more earnestly, “you haven’t seen one of the most conspicuous features of the animal, which is as plainly before your eyes as the fish itself. Look again; look again!” And he left me to my misery.
I was piqued; I was mortified. Still more of that wretched fish? But now I set myself to the task with a will, and discovered one new thing after another, until I saw how just the professor’s criticism had been. The afternoon passed quickly, and when, towards its close, the professor inquired,
“Do you see it yet?”
“No,” I replied. “I am certain I do not, but I see how little I saw before.”
“That is next best,” said he earnestly, “but I won’t hear you now; put away your fish and go home; perhaps you will be ready with a better answer in the morning. I will examine you before you look at the fish.”
This was disconcerting; not only must I think of my fish all night, studying, without the object before me, what this unknown but most visible feature might be, but also, without reviewing my new discoveries, I must give an exact account of them the next day. I had a bad memory; so I walked home by Charles River in a distracted state, with my two perplexities.
The cordial greeting from the professor the next morning was reassuring; here was a man who seemed to be quite as anxious as I that I should see for myself what he saw.
“Do you perhaps mean,” I asked, “that the fish has symmetrical sides with paired organs?”
His thoroughly pleased, “Of course, of course!” repaid the wakeful hours of the previous night. After he had discoursed most happily and enthusiastically -- as he always did -- upon the importance of this point, I ventured to ask what I should do next.
“Oh, look at your fish!” he said, and left me again to my own devices. In a little more than an hour he returned and heard my new catalogue.
“That is good, that is good!” he repeated, “but that is not all; go on.” And so for three long days, he
page 25 placed that fish before my eyes, forbidding me to look at anything else, or to use any artificial aid. “Look, look, look,” was his repeated injunction.
This was the best entomological lesson I ever had -- a lesson whose influence was extended to the details of every subsequent study; a legacy the professor has left to me, as he left it to many others, of inestimable value, which we could not buy, with which we cannot part.
A year afterwards, some of us were amusing ourselves with chalking outlandish beasts upon the blackboard. We drew prancing star-fishes; frogs in mortal combat; hydro-headed worms; stately craw- fishes, standing on their tails, bearing aloft umbrellas; and grotesque fishes, with gaping mouths and staring eyes. The professor came in shortly after, and was as much amused as any at our experiments. He looked at the fishes.
“Haemulons, every one of them,” he said; “Mr. ______drew them.”
True; and to this day, if I attempt a fish, I can draw nothing but Haemulons.
The fourth day a second fish of the same group was placed beside the first, and I was bidden to point out the resemblances and differences between the two; another and another followed, until the entire family lay before me, and a whole legion of jars covered the table and surrounding shelves; the odor had become a pleasant perfume; and even now, the sight of an old six-inch worm-eaten cork brings fragrant memories!
The whole group of Haemulons was thus brought into review; and whether engaged upon the dissection of the internal organs, preparation and examination of the bony framework, or the description of the various parts, Agassiz’s training in the method of observing facts in their orderly arrangement, was ever accompanied by the urgent exhortation not to be content with them.
“Facts are stupid things,” he would say, “until brought into connection with some general law.”
At the end of eight months, it was almost with reluctance that I left these friends and turned to insects; but what I gained by this outside experience has been of greater value than years of later investigation in my favorite groups.
page 26 1 Adapted from Howard G. and William D. Hendricks, Living by the Book (Chicago: Moody Press) 1991, 125-6. 2 Hendricks and Hendricks, pp. 265-70. 3 Adapted from Hendricks and Hendricks, 285-8. 4 Hendricks and Hendricks, pp. 353-7. 5 Hendricks and Hendricks, pp. 304-7. 6 The information in this section is from Roy B. Zuck, “Application in Biblical Hermeneutics and Exposition,” in Walvoord: a Tribute, Donald K. Campbell, ed. (Chicago: Moody Press), 1982, pp. 34-36. 7 From American Poems (3rd ed.; Boston: Houghton, Osgood & Co., 1879): pp. 450-54. Accessed at: http://www.bethel.edu/~dhoward/resources/Agassizfish/Agassizfish.htm.