INSTITUTE OF CHRISTIAN

GROWTH
ASSEMBLY OF GOD CHURCH
ROXAS ISABELA, PHILIPPINES

BASIC BIBLE INTERPRETATION

This course is an introduction to the basic principles of
interpreting the Bible. It aims to develop the skill of grasping
the author's intended meaning(s) and how such meaning(s) can
be applied to present Christian life and ministry.
 INSTITUTE OF CHRISTIAN GROWTH
Assembly of God Church
Roxas Isabela, Philippines
April 2019

COURSE SYLLABUS

COURSE TITLE: Basic Bible Interpretation

TEACHER: Rev Sande P Wilson

DURATION: Apri 15-16, 2019

I. COURSE DESCRIPTION:

This course is an introduction to the basic principles of interpreting the

Bible. It aims to develop the skill of grasping the author's intended
meaning(s) and how such meaning(s) can be applied to present Christian
life and service.

II. COURSE OBJECTIVES: The student is expected to…

A. Gain enough knowledge in interpreting Biblical material for his own

spiritual growth and for witnessing to others.

B. Develop skills in Bible interpretation.

C. Understand the different types of literature (called the genre) that

make up the Bible.

D. Able to read and study the Bible intelligently.

E. Apply Biblical passages accurately to a contemporary life settings.

F. Become an effective Bible study or cell group leader.

G. Understand and appreciate the literary beauty and harmomny of the

scriptures.

H. Apply the principles of interpretation in leading a Bible study or cell

group

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III. COURSE OUTLINE

I. INTRODUCTION: TOOLS FOR INTERPRETATION

A. A good Bible translation

B. Commentaries

C. Concordances

D. Bible Dictionaries

II. THE BIBLE

A. What is the Bible

B. Quotes About The Bible

C. Direct Quotes From The Bible

D. Poems About The Bible

E. Power Phrases About The Bible

III. BOOKS OF THE BIBLE

A. Old Testament

B. New Testament

IV. THE ORIGIN AND GROWTH OF THE BIBLE

A. Early Copies

B. The Ancient Versions And Texts

C. Early English Versions

D. English Versions Since 1901

V. THE HISTORICAL BRIDGE

VI. WHY SHOULD WE STUDY THE BIBLE?

VII. HOW TO READ THE BIBLE.

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 VIII. Genre: The different types of the literature that make up the
Bible.

A. The Narratives

B. Poetry

C. Wisdom

D. Prophecy

E. Apocalyptic

F. Epistle

G. Parable

IX. How to interpret the Bible.

A. The reader as an interpreter

B. Exegesis: What the text Meant

C. Hermeneutics: What the text Means.

IV. SELECTED BIBLIOGRAPHY.

A. Fee, Gordon & Stuart, Douglas. How to read the Bible for all its worth.
Grand Rapids, Michigan: Zondervan Publishing House, 1982.

B. Ford, Charles W. How to study the Bible. Springfield Missouri: Gospel

Publishing House,1978.

C. Marshall, Howard. Biblical Inspiration. Grand Rapids, Michigan:

William B Eerdmans Publishing Company, 1982.

D. Osborne, Grant R. The Hermeneutical Spiral. Downes Grove, Illinois:

Intervarsity Press, 1991

V. Miscellaneous:
Prepared by: Rev Sande P Wilson, 1997,
Updated 2007. 2015

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I. INTRODUCTION: Tools for Interpretation

A. A GOOD TRANSLATION.

1. BASIC STUDY BIBLE

One that you can mark with some margin space for writing
references and notes. Use one of these versions: New King James
Version, Revised Standard Version, Standard New English Bible,
New American Standard Bible, the New International Version.

2. OTHER BIBLE VERSIONS

For translations and paraphrases for comparisons such as:

The Living Bible, Today's English Version (Good News for Modem
Man), J.B. Phillips Amplified Bible. Any Bible in your own dialect.

B. COMMENTARIES

I recommend commentaries that are written book by book and

preferably by several authors. Examples are Tyndale Commentaries,
Barclay Commentaries, Pulpit Commentaries, etc.

Other Bibles with helps such as, Scofield Reference Bible and
Thomson's Chain Reference Bible, The Open Bible, etc.

C. CONCORDANCE.

1. Strong, James. Exhaustive Concordance of the Bible.

2. Young, Robert. Analytical Concordance of the Bible.

3. Cruden. Alexander. Cruden's Unabridged Concordance.

D. BIBLE DICTIONARY

1. Herman Bible Dictionary

2. The New Bible Dictionary

3. Zondervan Pictorial Bible Dictionary

E. LANGUAGE DICTIONARY

1. Webster's New International Dictionary of the English

Language.

2. Oxford Classical Dictionary or Oxford English Dictionary.

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II. THE BIBLE

A. WHAT IS THE BIBLE, (Heb. 4:12,13; 2 Tim. 3:15,16).

1. THIS BOOK contains the mind of God, the state of man, the
way of salvation, the doom of sinners, and the happiness of
believers. Its doctrines are holy, its precepts are binding, its
histories are true, and its decisions are immutable.

2. THE BIBLE is the record of God’s fullest revelation of Himself

through the person of Jesus Christ.

3. CHRIST IS ITS GRAND SUBJECT, our good its design, and the
glory of God its end. It should fill the memory, rule the heart, and
guide the feet.

4. THE BIBLE IS THE WORLDS GREATEST LIBRARY

Our Bible contains 810,697 words. This is about four times

as many as are found in a book of average length. Although so long
a book and dealing with the greatest theme that can engage the
mind of man, its vocabulary is singularly limited. Only 6,000
different words are used; which is very small compared to the
20,000 employed by Shakespeare In writing his plays. Not only is
the vocabulary limited, but the average word In the Bible contains
but five letters. Many of these short words in the Bible are,
however, full of the deepest meaning and are worthy of earnest
study. Such as these short five-letter words, grace, peace, faith,
saved, serve, glory, and Jesus. -from Oxford University Press

5. THE BIBLE IS GOD’S MESSAGE TO MAN

READ IT TO BE WISE believe it to be safe, and practice it to

be holy. It contains light to direct you, food to support you, and
comfort to cheer you. It is the travelers map, the pilgrim's staff, the
pilot's compass, the soldier's sword, and the Christian's charter.
Here paradise is restored, Heaven opened, and the gates of hell
disclosed.

READ IT SLOWLY, frequently, prayerfully. It is amine of

wealth, a paradise of glory, and a river of pleasure. It is given you
in life, will be opened at the judgment, and be remembered for
ever. It involves the highest responsibility, will reward the greatest
labor, and condemns all who trifle with its sacred contents.
-Priscilla Howe

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B. QUOTES ABOUT THE BIBLE

1. When the Bible speaks! Discussion is useless.

2. When the Bible is silent! Discussion ends.

3. When you study the scriptures "hit and miss," you miss more
than you hit.

4. Knowledge of the Bible without a college education is more

valuable than a college education without knowledge of the
Bible.

5. We may tremble on the Rock of Ages, but the Rock will never
tremble under us.

6. The only Objection against the Bible is a bad life.

7. Man could not have written the Bible if he would and would not
if he could.

8. Apply thyself wholly to the Scriptures and the Scriptures wholly

to thyself.

9. It is a great responsibility to own a Bible.

10. Thomas Jefferson said, “The studious perusal of the Sacred

Volume will make better citizens, better fathers, and better
husbands.”

C. DIRECT QUOTES FROM THE BIBLE

1. COMMUNION

LET the words of my mouth, and the meditation of my heart, be

acceptable in thy sight, (Ps. 19:14).

6. SPEECH

LET no corrupt communication proceed out of your mouth,

(Eph. 4:29).

7. AFFECTION

LET brotherly love continue, (Heb.13:1).

8. MEDITATION

LET the word of Christ dwell in you richly, (Col.3:16).

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 9. HUMILITY

LET this mind be in you, which was also in Christ Jesus, (Phil.
2:5).

10. QUIETNESS

LET the peace of god rule in your hearts, (Col. 3:15).

11. TESTIMONY

LET your light so shine before men, (Matt. 5:16).

D. POEMS ABOUT THE BIBLE

Beneath me green pastures, beside me still waters,

And with me my Shepherd to lead every day.
Before me a table, and enemies round me;
Behind goodness, mercy- o'ershadow my way.
Beyond me the house of the Lord ever loometh;
And soon I'll be home with my Shepherd for aye.

Then let us, brethren, while on earth, with foes and strangers mixed,
Be mindful of our heavenly birth, our thoughts on glory fixed;
That we should glorify Him here, our Father's purpose is:
When'er the Savior shall appear, He'll fully own us His.
-Choice Gleanings

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 E. POWER PHRASES ABOUT THE BIBLE

1. The Mirror of the Word is painfully 2. The Bible may cause you to
clear wonder, but it will never cause you
to wander.

3. A lot of Christians are living on 4. No man is truly educated who lacks

crackers and cheese when God has in the knowledge of the Bible.
prepared three square meals a day
for them.

5. The Bible promises no loaves for 6. The man who samples the Word of
the loafer God occasionally never acquires
much of a taste for it.

7. Human supposition can never take 8. We must feed on the Bread of Life
the place of divine revelation ourselves before we can serve it to
others.

9. You can learn a lot from the Bible; 10. The Bible will not be a dry book if
you can learn still more practicing you know the Author
it.

11. Look to other books for 12. There are multitudes whose Bibles
Information. But Look only to the are read (red) only on the edges.
Bible for Transformation.

13. The degree of our spiritual vigor 14. No atheist can injure the Bible's
will be in direct proportion to the influence so thoroughly as a
time we spent in God's Word. Christian who disregards it in his
daily life.

15. The future is bright as the promises 16. There are two parts of the Gospel:
of God. BELIEVING IT and BEHAVING
IT.

17. Study the Bible to be wise; believe 18. No daily meal is complete without
it to be safe; practice it to be holy. the "Bread of Life."

19. Many Christians spend more time 20. When the word of God is as sweet
reading the newspaper than they do as honey, the vanities of the world
the Bible. will be bitter as aloes.

21. Either the Bible will keep you from 22. In every step, in every stride, I'll let
sin or sin will keep you from the the Savior be my guide! His Word,
Bible. His Love, I will embrace, and let
His wisdom set the pace.

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III. BOOKS OF THE BIBLE

OLD TESTAMENT
1. In Genesis all things began 20. The Proverbs true, with maxims right
That have to do with God and man. An armor is to fight the fight.

2. In Exodus the Law was given 21. Ecclesiastes- Wisdom's lay,

To keep our life in tune with heaven. So never from its precepts stray.

3. Leviticus reveals the blood 22. The Song of Songs, it speaks of love,
That kills our sin in crimson flood. The bridegroom fair, the Lord above.

4. The book of Numbers shows the way, 23. Isaiah's message tells of Him,
How we should walk, and war, and pray. Who died to save us from our sin.

5. Deuteronomy, the truth twice told, 24. In Jeremiah we hear the voice,
It's always fresh and never old. As God rebukes the people's choice

6. In Joshua the walls are down, 25. We next behold the prophet weep
And Israel's found on Canaan's ground. In Lamentations strong and deep.

7. In Judges sin doth men enthral, 26. Ezekiel shows us mystic wheels;
And yet the spirit conquers all. And Israel's future, too, reveals.

8. In Ruth the kinsman acts in grace, 27. In Daniel visions we behold;

To give the gentile bride a place. The reign of Christ is also told.

9. In Samuel one is seen King Saul, 28. Hosea sings in holy lays,
His rise and sin and loss and fall. Of God in all His grace and ways.

10. In Samuel Two King David reigns, 29. In Book of Joel war is rife,
And yet by sin his life he stains. And might of God to still the strife.

11. In First of Kings the temple's built, 30. In Amos, Judah's raise again,
We also read of Israel's guilt. And in the land with Christ shall reign.

12. And Second Kings records the lives 31. In Obadiah, Jacob's named,
Of prophets, kings, their sons and wives And Edom for his sin is blamed.

13. In First of Chronicles we're shown 32. In Jonah's freedom from the whale,
The house of David and his throne. We have salvation's wondrous tale.

14. And second Chronicles records 33. The prophet Micah doth relate,
The many acts of kings and lords. The loving God in mercy great.

15. In Ezra's journey, work, and prayer, 34. In Nahum's book a stronghold's found,
The traits of grace are everywhere That keeps the saint both safe and sound

16. Next Nehemiah, who built the wall, 35. In Habakkuk a prayer we hear,
In spite of foes who planned his fall. Which bids us worship God and fear.

17. The story rich of Esther's tact 36. In Zephaniah, Jehovah sings,
Reveals how she with God did act And to the land His people brings.

18. In Job, a saint is sorely tried 37. In Haggai, the Temple's waste;
And yet by trial is sanctified He bids the people build with haste.

19. The Psalms are many, good and rare, 38. In Zechariah, we visions see,
They tell of God’s unceasing care Of things that are, and those to be.

39. In Malachi the Lord's the same,

He calls us each to own His claim.

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 NEW TESTAMENT

1. In Matthew's theme of Christ the King, 15. 1 Timothy-apostle's charge,

The Laws of right with vigor ring. To Gospel's word and duties large.

2. As servant true in Mark He's shown, 16. 2 Timothy to us unfolds

His acts of service fully known. The works of God in all its molds.

3. The man of men in Luke behold; 17. In Titus, we have much to learn
His words and works are clearly told. Of grace and glory in their turn.

4. In John, as Lord we see His grace; 18. Philemon is a story sweet,

His truth in all His acts we trace. Where Paul, and slave, and master
meet.

5. In Acts, the spirit came in might, 19. In Hebrews, better things we find,
To bless His saints and keep them And all in Christ the priest divined
right.

6. In Romans, next we're justified; 20. In James, we ponder faith that works;
In Christ we're free and sanctified. For faith from duty never shirks.

7. In Corinth I, we read of love 21. In Peter 1, the precious blood

The love so pure, and from above, Redeems from sin, and brings to God.

8. In Corinth II, the note resounds, 22. In Peter 11 to faith we add

The grace of God for each abounds The virtue true which maketh glad.

9. Galatians saints were wanting sore, 23. In John the First, in Christ we bide,
When they would add to grace's score. And in love of God reside.

10. Ephesians is a wondrous book; 24. In letter 2, the truth, we're told,
You'll find all riches if you look. will keep us true with mighty hold

11. Colossians tells us "Christ is all." 25. In John the Third, the apostle's glad,
If we have Him we cannot fall. And also speaks of one that's sad.

12. Philippians sounds with joy's accord; 26. In Jude, we read of darkest night,
We find the joy is in the Lord. And faith, and love, and glorious light

13. In Thessalonians 1 we hear 27. And last, in Revelation grand,

That Christ will come, and soon be We see the lamb in glory stand
here.

14. In Thessalonians 2 we see

The man of sin that is to be.

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IV. THE ORIGIN AND GROWTH OF THE BIBLE

ORIGIN and GROWTH of the ENGLISH BIBLE

The above drawing shows the gradual development of the English

Bible as well as the foundations on which each successive version rests.

Since we are living in age of printing, it is hard for us to realize

that when the books of the Bible were originally written, there was no
easy or inexpensive way to make copies. Each copy had to be made
slowly and laboriously by hand. It was inevitable that many ancient
books would be lost. This largely accounts for the fact that all original
manuscripts of the Bible have perished.
The question arises, what is the literary foundation of the Bible?

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A. EARLY COPIES

These were possibly made from the original manuscripts. Three

principal ones are:

1. THE CODEX SINAITICUS, a codex (early bound book) Greek Bible,

belongs to the fourth century. Purchased from the Soviet Republic
of Russia in 1933 by Great Britain and now in the British
Museum.

2. THE CODEX ALEXANDRINUS, probably written in the fifth

century, now in the British Museum Contains whole Greek Bible
with the exception of forty lost leaves.

3. THE CODEX VATICANUS, in the Vatican library at Rome,

originally contained the whole Bible but parts are now lost. Written
probably about the middle of the fourth century.

B. THE ANCIENT VERSIONS AND TEXTS

1. THE SEPTUAGINT. A translation of the Old Testament Hebrew

Scriptures into Greek, made at Alexandria about 250 B.C

2. THE SAMARITAN PENTATEUCH. Not strictly speaking a version,

but the Hebrew text perpetuated in Samaritan characters.

3. PESHITTA OR SYRIAC. The whole Bible, date uncertain (first or

second century?), a translation into the common language of
certain parts of Syria.

4. THE VULGATE. The entire Bible translated into Latin, by Jerome

at Bethlehem. Completed about A.D. 400. For a thousand years
this was the standard Bible in the Roman. Catholic Church.

5. THE MASORETIC TEXT. An authoritative edition of the Hebrew

Scriptures (OT) developed by Jewish scholars from c. A.D.
500-950, in which vowel points were first introduced into the
consonantal (consonants only) Hebrew text. But generally the
Word of God.

C. EARLY ENGLISH VERSIONS

During the Dark Ages very little Bible translation was attempted. A
few minor translations were made of parts of the Bible was locked up in
the Latin language, which was unknown to the common people.

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1. JOHN WYCLIFFE (1320-1384)

A great English Scholar and Bible student conceived the plan of

translating the whole Bible into common English. He first
translated the New Testament about 1380. Exactly how much
more he did before his death is uncertain. His friends completed
the work after his death. From the drawing it can be seen that his
work rests primarily on the Latin Vulgate.

2. WILLIAM TYNDALE

He was the next of the great English translators. He was an early

and courageous reformer and was determined that the English
common people should have the Bible in their own language.
Because persecution made it impossible for him to do his work in
England, he crossed over to the Continent, where his New
Testament translation was issued in 1525 and the Pentateuch in
1530.

By referring to the drawing it can be seen that his version does not
rest entirely upon the Latin Vulgate. Tyndale was a capable Greek
scholar and had access to the Greek text of Erasmus and
other helps which Wycliffe did not possess. He also had a fine
command of English, which left its impression on all later versions.
Although he was martyred before he completed the Old Testament,
it is generally thought that he translated the material which
appeared later in the Matthew's Version.

3. MILES COVERDALE

A friend of Tyndale, he prepared and published a Bible dedicated

to Henry VIII in 1535. Coverdale's New Testament is largely based
on Tyndale's. He explicitly disclaimed originality, but used the
Latin and other versions, as well as Tyndale's, as helps.

4. MATTHEW'S BIBLE, 1537.

About the same time as the second edition of the Coverdale Bible
another translation appeared. Its authorship is somewhat
uncertain, but though it bears the name of Matthew it is
generally credited to John Rogers, a friend and companion of
Tyndale. This scholar, it is thought, had come into possession of
Tyndale's unpublished translation of the historical books of the
Bible. It contains Tyndale's translations in their latest forms but
also reflects Coverdale's work.

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5. THE GREAT BIBLE, 1539.

It will be noted, by consulting the drawing, that this translation is

based on the Matthew's, Coverdale, and Tyndale Bibles. The first
edition was prepared by Miles Coverdale and was ordered to be
displayed in every English church. It was a large volume and was
chained to the reading desk in the churches, where the people
flocked to hear the reading of the Word of God.

6. THE GENEVA BIBLE, 1560.

Made at Geneva by scholars who fled from England during the

persecution by Queen Mary, it was a revision of the Great Bible,
collated with other English translations. This is a very scholarly
version, handy in size, and for many years a popular Bible in
England.

7. THE BISHOPS' BIBLE, 1568.

This version was prepared under the direction of the Archbishop of

Canterbury during the reign of Elizabeth. Mainly a revision of the
Great Bible, although some-what dependent upon the Geneva
version. It was used chiefly by the clergy and was not popular with
the common people.

8. THE DOUAY BIBLE.

A Roman Catholic version made from the Latin Vulgate. The New
Testament was published at Rheims, 1582, the Old Testament at
Douay, 1609-1610. It contains controversial notes and, until re-
cently, was the generally accepted English version of the Catholic
Church.

9. THE KING JAMES, OR AUTHORIZED, VERSION, 1611.

The translation generally used by English-speaking people for over

three hundred years; made by forty-seven scholars under the
authorization of Kink James I of England. The Of Bishops' Bible
was the basis of this version, but the Hebrew, and Greek texts
were studied and other English translations, consulted in order to
obtain the best renderings.

10. THE REVISED VERSION, 1881-1885.

The RSV is made by a group of English and American scholars. It

can be seen by glancing at the drawing that the Revised Version,
while it was supposed to be a revision of the Authorized Version,
has one distinct advantage over all its predecessors. It reaches
down to the most ancient copies of the original Scriptures. Some of
these ancient texts were not available at the time of the translation
of the Authorized Version.
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 11. THE AMERICAN STANDARD VERSION, 1900-1901.

This version incorporates into the Revised Version, the renderings

preferred by the American members of the Revision Committee of
1881-1885.

D. ENGLISH VERSIONS SINCE 1901

As shown on the chart, at least ten modern English translations of

the Bible have appeared since 1901. The twentieth century has seen
numerous archaeological discoveries in the Holy Land, as well as the
discovery in 1947of the Dead Sea Scrolls, which included ancient
Hebrew, Aramaic, and Greek manuscripts and fragments. Some of these
are more than 1000 years older than any previously known Old
Testament manuscripts. Bible scholars are therefore able to study and
compare more and better materials in trying to determine exactly what
the inspired writers wrote. In addition to going back to ancient copies of
the original Scriptures and to the Dead Sea Scrolls, modern translators
for the most part have followed the text arrangement of the King James
Version, the English Revised Version, and the American Standard
Version.

1. THE REVISED STANDARD VERSION, 1952.

In 1928 the copyright for the American Standard Version was

acquired by the International Council of Religious Education, who
authorized a revision by a committee of thirty-two Bible scholars.
The New Testament was published in 1946 and the complete Bible
in 1952. It is now owned by the Division of Education of the
National Council of the Churches of Christ in the United States of
America. The Revised Standard Version Bible Committee is a
continuing body, which is both ecumenical and international, with
active Protestant and Catholic members from Great Britain,
Canada, and the United States. Additional revisions were made in
the New Testament in 1971.

2. THE BERKELEY VERSION, 1959.

The New Testament was originally translated into modern English

from the Greek by Gerrit Verkuyl in 1945. A staff of 20 translators,
including professors from various Christian colleges and
seminaries, worked on the Old Testament under the direction of
Dr. Verkuyl. Footnotes are given on many difficult passages.

3. THE AMPLIFIED BIBLE, 1965.

This modern English version was commissioned by the Lockman

Foundation. An editorial committee of Hebrew and Greek scholars
15
 gave particular att6ntion to the original language texts. In addition
to footnotes, it has bracketed explanatory words following many
difficult phrases.

4. THE JERUSALEM BIBLE, 1966.

This Roman Catholic work was produced originally in French at

the Dominican Biblical School in Jerusalem in 1956 and was
known as "La Bible de Jerusalem." The English version was
translated from the original Hebrew and Greek texts, but follows
the French version on most matters of interpretation. The divine
name Yahweh is used, and the Apocrypha is included.

5. NEW ENGLISH BIBLE, 1970.

A joint committee of Bible scholars from leading denominations in

England, Scotland, Wales, and Ireland, assisted by the university
presses of oxford and Cambridge, worked some twenty-two years
making this translation from the Hebrew and Greek texts. The New
Testament was published in 1961; and. the full Bible edition
includes the Apocrypha. It is printed in paragraphed single-column
format, with verse numbers on the outside margin of the pages.

6. NEW AMERICAN STANDARD BIBLE, 1971.

This revision of the American Standard Version was, like the

Amplified Bible, commissioned by the Lockman from the best
original texts and endeavoring to render the grammar and
terminology of the American Standard Version in more
contemporary English. The New Testament was published in 1963.

7. THE LIVING BIBLE, 1971.

This paraphrase by Kenneth N Taylor seeks to express in the

simplest modern English what the writers of the scriptures meant.

8. TODAY'S ENGLISH VERSION (GOOD NEWS BIBLE), 1976.

The American Bible Society published The New Testament, entitled

“Good News for Modern Man,” in 1966. A translation committee of
Bible scholars was appointed to work with the United Bible
Societies to make a similar translation of the Old Testament. Their
objective was to provide a faithful translation into natural, clear,
simple contemporary English. American and British editions of the
complete Bible were published in 1976.
9. NEW INTERNATIONAL VERSION, 1978.

Under sponsorship of the New York International Bible Society

(now the International Bible Society), a Committee on Bible
Translation was formed to oversee a complete new translation fro
the best original texts. The Committee enlisted the help of Bible
16
 scholars from the United States, Great Britain, Canada, Australia,
and New Zealand, and from various denominations in order to
avoid sectarian bias. The translation of each book was assigned to
a team of scholars, and several committees carefully checked
accuracy, clarity, and literary style. The translators were united in
their commitment to the authority and infallibility of the Bible as
God's written Word.

10. NEW KING JAMES VERSION, 1982.

The New Testament of the New King James Version was published
in 1979. One hundred and nineteen Bible scholars worked on this
- project, which was sponsored by the International Trust for Bible
Studies and Thomas Nelson Publishers They sought both to
preserve and to improve the 1611 version.

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V. The Historical Bridge

THE HISTORICAL BRIDGE

Spanning the interval between the Old and New Testament

400 B.C.
5 B.C.

NATIONAL
EVENTS
Factor in the GOVERNMENT SOCIETY IMMEDIATELY
divine plan. Persian domination Geographical PRECEDING
400-330 B.C.
movement: JESUS:
Alexander the
Persian Great’s supremacy
Dispersion of the
proclamation Jews Announcement
330-328 B.C. Religious parties: To Zechariah of the
of Cyrus and Alexander’s Pharisees, Sadducees, forerunner of Jesus
return of the successors, Essenes Luke 1:5-17
Egyptian and Syrian Literature: Annunciation
Jews rule 323-166 B.C. Septuagint and To Mary of the
Jewish Apocrypha 270 B.C. coming Messiah,
Greek independence Architecture: Luke 1:26-35
Conquest of Under Maccabess Herod’s temple begun Preaching
166-63 B.C. 19 B.C. Of John the Baptist,
Alexander;
Matthew 3:1-6
spread of
Greek
language
History of the interval After the death of Alexander,
Roman between the Old and New his kingdom was divided, and a
Testaments is often regarded as struggle began between the
Establishmen of little importance since no Ptolemies of Egypt and the
t of divinely inspire prophets spoke monarchs of Syria, resulting first
worldwide during this period. The period is in Egyptian, then Syrian, rule over
stable sometimes called “The Silent Judea.
Centuries.” The latter was dark period in
government, Yet knowledge of the leading Jewish history, especially during
uniform laws, events, as well as of the the reign of Antiochus Epiphanes,
and good literature of the times, is of great the Syrian king, who committed
value because they furnish a many outrages against the Jews,
roads background for the advent and sought to establish idolatry in
life of Jesus. Jerusalem, and defiled the temple.
Jewish For two hundred years after His wickedness led to the
Dispersion of the captivity the province of Maccabean revolt, 166 B.C., in
Judea remained under Persian which the priest Matthias and his
Jews, rule. sons defeated the Syrians in a
spreading The conquest of Alexander series of battles, which secured
truths of the Great in 330 B.C. not only the independence of the province
unity of God, brought the Jews under Grecian of Judea.
domination, but also introduced This was the foundation of the
messianic the Greek language and ideas Hasmonean dynasty, which
hope, and throughout the ancient world. reigned from 166-63 B.C.
Scriptures

18
 BOOKS OF THE APOCRYPHA

1 & 2 Esdras
Baruch
Susana
Tobit
Ecclesiasticus
1 &2 Maccabees
Judith
The Letters to Jeremiah
The Prayer of Manasseh
Addition to Esther
Song of the Three Holy Children
Bel & the Dragon
Wisdom of Solomon

The word Apocrypha means hidden, or secret.

ORIGIN.
The term Apocrypha is generally applied to a collection of books, ranging from
eleven to sixteen in number, which appeared between the Old and New Testaments.
They have come down to us in more or less close connection with the canonical
books of the Bible. They have had an unusual history. Ecclesiastical opinion in
various periods has differed widely as to the value of the literature. The Jews of the
Dispersion in Egypt had a high regard for these books and included them in the
Greek translation of the Old Testament, called the Septuagint, but the Jews of
Palestine rejected them from the Hebrew canon.
The Roman Catholic Church in the Council of Trent, A.D. 1546, declared eleven
of the books to be canonical, and these appear in modern Catholic editions of the
Scriptures.

The View of the Protestant Church

It is commonly agreed that some of these books contain material of literary
merit and historical value.
Their canonicity, however, has been rejected, and they have been gradually
omitted from most modern editions of Protestant Bibles for the following reasons:
1. Jesus never quoted them, and it is doubtful if that the apostles alluded to them.
2. Most of the early Fathers regarded them as uninspired.
3. They did not appear in the ancient Hebrew canon.
4. The inferior quality of most of the writings, as compared with the canonical books,
stamps them as unworthy of a place in the sacred Scriptures.

Character of the Books

Authorities differ as to the classification of these books. The Letter of Jeremiah
is often incorporated in the Book of Baruch, and 3 and 4 Maccabees are often omitted.
HISTORICAL- 1 and 2 Maccabees and 1 Esdras.
TRADITIONAL- Additions to Esther, Susanna, Song of the Three Holy Children, Bel
and the Dragon, Judith, and Tobit.
PROPHETIC-Baruch and the Prayer of Manasseh,
APOCALYPTIC-2 Esdras and 4 Esdras in the Latin Vulgate.
INSTRUCTIVE-Ecclesiasticus and the Wisdom of Solomon (in a style like the
Proverbs).

19
VI. WHY SHOULD WE STUDY THE BIBLE?

A. BECAUSE IT IS GOD’S WORD.

Harmony In The Bible

Thy testimonies are wonderful: therefore doth my soul keep them. Psalm 119:129.

There is a unique harmony in the Bible. In Genesis the earth is created; in Revelation it
passes away. In Genesis the sun and moon appear; in Revelation there is no need for the
sun or moon. In Genesis there is a garden; the home of man; in Revelation there is a city,
the home of the nations. In Genesis we are introduced to Satan; in Revelation we see his
doom. In Genesis we hear the first sob and see the first tear; in Revelation we read: "God
shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow,
nor crying." In Genesis the curse is pronounced; in Revelation we read, "There shall be no
more curse." In Genesis we see our first parents driven from the tree of life; in Revelation
welcomed back.

Father of mercies in Thy word what endless glory shines

Forever by Thy name adored for these celestial lines.
Oh may these heavenly pages be our ever fresh delight;
And still new beauties may we see, and still increasing light. -A.S.

THE SEVEN WONDERS OF THE BIBLE

There are seven wonders of the world. But here are seven wonders of the Word.

1. The wonder of its formation, i.e., the mysterious method of its formation. The way in
which the Bible grew is one of the mysteries of time.

2. The wonder of its unification. It is a library of sixty-six books, yet one Book.

3. The wonder of its age. It is the most ancient of all books.

4. The wonder of its interest. The only book in the world read by all classes.

5. The wonder of its sale. It is the bestseller of any book.

6. The wonder of its language. Although written largely by uneducated men, it is the best
from a literary standpoint.

7. The wonder of its preservation. It has been the most hated book of all books. Time and
again efforts have been made to annihilate it, yet it still exists.
"The word of our God shall stand for ever." –HiCall

20
 What God Has Done With Our Sins
Forgiven and covered them.... Psalm 32:1 Removed them ..................... Psalm 103:12
Blotted them out................... Isaiah 43:25 Cast them into the sea.......... Micah 7:19
Took them away................... John 1:29 Cleansed us from them.... I John 1:9
Not imputed them unto us.... Psalm 32:2 Made them white .................. Isaiah 1:18
Pardoned them ....................Isaiah 55:7 Remitted them ................ Matthew
26:28
Purged them..................... Hebrews 1:3 Cast them behind His back... Isaiah
38:17

B. IT WILL MAKE YOU GROW STRONG SPIRITUALLY. I Pet. 2:2; John

2:14

C. IT ASSURES YOU OF SALVATION. 1 John 5:13

D. IT GIVES YOU CONFIDENCE AND POWER ON PRAYER. John 15:7

E. IT CLEANSE YOU FROM SIN. John15:3; 1John I:10; John 17:7;

Psalm 119:9

F. IT GIVES JOY. 1John 5:11

G. IT PRODUCES PEACE. John 16:33; Col. 3:15

H. IT ENABLES YOU TO ARTICULATE YOUR FAITH. 1Peter 3:15

I. IT GUARANTEES YOUR SUCCESS. Joshua 1:8; Psalm 1

VII. HOW TO READ THE BIBLE.

Reading is the foundation of all learning.

WHEN YOU READ THE BIBLE THROUGH

Amos R. Wells

I suppose I Knew the Bible,

Reading piecemeal; hit or miss,
Now a bit of John or Matthew,
Now a snatch of Genesis,
Certain chapter of Isaiah,
Certain Psalms (the twenty-third),
Twelfth of Romans, First of Proverbs
Yes, I thought I knew the Word!
But I found that thorough reading
Was a different thing to do,
And the way was unfamiliar
When I read the Bible through.
You who like to play at Bible,
Dip and dabble, here and there,
Just before you kneel, aweary,
And yawn through a hurried prayer;
You who treat the crown of writings
As you treat no other book
21
 Just a paragraph disjointed,
Just a crude impatient look-
Try a worthier procedure,
Try a broad and steady view;
You will knell in very rapture
When you read the Bible through.

SOME SURE THINGS

1. Thou shalt surely die. Gen. 2:17.

2. Be sure your sin will find you out. Num. 32:23.

3. The foundation of God standeth sure. 2Tim. 2:19.

4. The sure word of prophecy. 2Peter 1:19.

5. A hope both sure and steadfast. Heb. 6:19.

6. Surely I come quickly. Rev. 22:20.

A. READ IT DAILY. Esteem the Word of God more than your daily food.
Job 23:12

B. READ IT DEVOTIONALLY. Ask God to teach you by His Holy Spirit to

understand. 1Cor. 2:13-15; 2 Cor. 3:6. Pray as you study.

C. SET A REGULAR PLACE.

D. SET A REGULAR READING TIME.

E. READ ACCORDING TO YOUR GREATEST NEED. Your personal

needs will often determine what you need.

F. READ IT ENTIRELY ALL THE WAY THROUGH. Not "hunt and peck"
system.

G. READ IT REPEATEDLY.

H. RECORD THOUGHTS FROM GOD FOUND IN YOUR DAILY BIBLE

READING. Keep a spiritual diary. You may include the following:

1. God's personal message for you for the day.

2. A promise to keep and obey.

3. A command to keep and obey.

4. An example to follow.

5. A timeless principle to live by.

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VIII. GENRE: The different type of the literature that make up the Bible.

A. THE NARRATIVES

Narratives are stories. Not just an ordinary story, as in "bedtime

story" or "a likely story" that is fictional. The word narrative is preferred
to describe the story in the Bible, which often heard called, God's story- a
story that is utterly true, crucially important and often complex.
Bible narratives tell us about things that happened. Their purpose
is to show God at work in His creation and among His people. The
narratives glorify Him, help us understand and appreciate Him, and give
us a picture of His providence and protection. At the same time they also
provide illustrations of many other lessons important to our lives.

1. Books of the Bible that are narratives.

a) Old Testament:

Genesis, Joshua, Judges, Ruth, 1&2 Samuel, 1&2

Kings, 1&2 Chronicles, Ezra, Nehemiah, Daniel, Jonah
and Hagai. More over, Exodus, Numbers, Jeremiah,
Ezekiel, Isaiah and Job also contain substantial
narrative portions.

b) New Testament:

A large portion of the Gospels and almost all of the

Acts are also narrative.

B. POETRY.

Poetry is a type of discourse, which achieves its effects by rhythm,

sound patterns and imagery. Most characteristically, the poetic form
evokes emotions or sensations but it may serve to convey loftiness of
tone or to lend force to ideas. Webster.

1. Books of the Bible where Poetry is found:

a) There are songs in narrative books (Gen. 49; Exo.

15:1-18; Deut. 32; 33; Judg. 5; 1 Sam. 2: 1 - 10; 2 Sam. 1:
19-27; 1 Kings 12:16; 2 Kings 19:21-23).

b) Poetry comprises entire prophetic books:

Hosea, Joel, Amos, Obadiah, Michah, Nahum,

Habakkuk, Zepaniah; as well as extensive of others: Isaiah,
Jeremiah, Jonah, Zechariah. The more widely known books
are: Psalms, Proverbs, Lamentations, Song of Song or Job.

Poetry therefore is a devise that cuts across other genres and being
major rhetorical techniques in wisdom and prophetic literature.
23
C. WISDOM

One of the least known of the Biblical Genres is Wisdom.

Literature. The Old Testament books placed under this rubric are Job,
Proverbs and Ecclesiastes. In addition from the Apocryphal books are
Sirach (Ecclesiasticus) and the Wisdom of Solomon.

1. DEFINITION OF WISDOM:

a) The practical use of the knowledge that God gives.

b) The prudent, considered experienced and competent

action to subjugate the world and to master the various
problems of life and life itself. -George Fohrer.

2. THE GOAL OF WISDOM:

It is to use properly God's creation and to enjoy life in the

present under His care. Since wisdom writings deals so constantly
with the pragmatic side of life, it is easy to mis-use them to
support an earth-centered lifestyle.

3. CHARACTERISTICS OF WISDOM:

I believe that wisdom is first a way of life and then a genre.

Primarily wisdom is a theological pattern of thinking that applies
the "wisdom" of God to practical issues of life. This attitude results
in wisdom sayings and then in larger bodies of literature that
collect such sayings (such as Proverbs, Sirach) or discuss wisdom
themes (such as Job, Ecclesiastes).

a) A Practical Orientation.

This is the basic characteristic of wisdom thinking.

The proverbs and sayings helps the young initiate take his
proper place in society. The "Wisdom" of the past is handed
down to the young in order that the societal order and mores
might continue unabated. Therefore, the collected sayings
center upon proper etiquette and speech (Prov. 29:20), self
control (Pro. 25:28), family relationship (Pro. 10:1), material
wealth (Pro. 11:4) compare with Pro. 10:22), as well as topics
like why the righteous suffer (the book of Job) and the evil
prosper (Psa. 49; 73).

b) Dependence on God

The many variables and paradoxes faced in life forced

the wise person to recognize his limitations and depends
upon God as true source of wisdom, Proverbs 9: 10 (compare
2:5) shows this. God is seen as sovereign (Pro.16:4,9; 19:21;
Job 38-42), Omnipotent (Job 38:31-33; Wisdom of Solomon
24
 6:7; 8:3), Omniscient (Prov. 15:3; 21:2) and as both creator
(Prov. 14:3 1; Job 28:23-27; 38:4-14) and Judge (Prov.
15:11; 16:2).
Morgan says, "the evidence available confirms the view
of those who maintain that Israelite wisdom, as it has been
passed down to us in wisdom and non-wisdom literature was
thoroughly Yahwistic."

c) Indirect Authority.

There are those who argued that there was an absence

of authority, and that wisdom derived its influence from
tradition or from practical value (from the fact that it
worked). This view has been drastically revised, primarily
due to the realization that the Yahwistic perspective behind
wisdom is paramount.

d) Creation Theology.

An emphasis on creation is a part of the fabric of Old

Testament wisdom thinking. It closely parallels Egyptian
wisdom, which is centered upon the "order" of life. This
course is at the heart of the theodicy of Job. The argument is
that God created the world in the way that he saw fit and
humans should not question the divinely appointed order.
All wisdom literature, not just Job, develops this theme.
Human beings must take their proper place in the cosmos,
find their appointed life and make the most of it. Since the
world has made both "ears that hear and eyes that see"
(Proverbs 20:12), a person must use all the senses under the
rules God has established.

D. PROPHECY

The books that are considered prophecy are the four Major
Prophets (Isaiah, Jeremiah, Ezekiel, Daniel) and the twelve Minor
Prophets (the final twelve books of the Old Testament), written in ancient
Israel between about 760-460 B.C. The Minor Prophets are so called only
because these books are relatively short in length; the Major Prophets
are relatively long books. The term implies absolutely nothing about
importance.
A prophet is inspired by Yahweh to preach his message to the
people. The message of the prophet concerns the future, but it was
usually the immediate future of Israel, Judah, and other nations
surrounding them that they announced, rather than our future. One of
the keys to understanding the prophets, therefore, is that for us to see
their prophecies fulfilled, we must look back upon times which for them
were still future but for us are past.

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 E. APOCALYPTIC

Like narrative apocalyptic cuts across the testaments. In the Old

Testament we would note Daniel and Zechariah as well as the vision of
Ezekiel (chps. 37-39) and perhaps Isaiah 24-27 or the locust plague of
Joel. The New Testament apocalyptic might include the Olivet discourse
(Mk.13 and parallels); I Cor.15; 2 Thess. 2; 2 Pet.3; Jude and the book of
Revelation. This material covers a period extending from the seventh
century BC to the second century A.D.

F. EPISTLE

Epistle is an artistic form or a species of literature that was

intended for the public. Most of the books of the New Testament come
under this Genre. They are also called epistolary literature.

The form of the letter consists of six parts:

1. Name of the writer (e.g. Paul)

2. Name of the recipient (e.g., to the church of God in Corinth)
3. Greeting (e.g. grace and peace to you from God our father
4. Prayer wish or thanksgiving (e.g., I always thank God for
you…)
5. Body
6. Final greetings and farewell (e.g., the grace of the Lord
Jesus Christ be with you).

G. PARABLE

The Good Samaritan is an example of a true parable. It is a

story pure and simple, with a beginning and an ending; it has
something of a "plot." Other such story parables include the Lost
Sheep, the Prodigal Son, the Great Supper, the Laborers in the
Vineyard, the Rich Man and Lazarus, and the Ten Virgins.
The leaven in the meal, on the other hand, is more of a
similitude. What is said of the leaven, or the sower, or the mustard
seed was always true of leaven, sowing, or mustard seeds. Such
"parables" are more like illustrations taken from everyday life that
Jesus used to make a point.

IX. How to Interpret the Bible

A. THE READER AS AN INTERPRETER.

The main reason why the reader needs to learn how to interpret is
that because he is at the same time an interpreter. We assume most of
the time the following: (1) We assume that as we read we understand
what we read. (2) We tend to think that our understanding is the same
thing as the Holy Spirit's or the human author's intent. However, we
invariably bring to the text the following: (1) our experiences, (2) culture
26
and (3) prior understanding of words and ideas. When we bring into the
text all of these influences in our lives either intentionally or
unintentionally we are bound to be lead astray in our understanding of
the text or it will cause us to read all kinds of foreign ideas into the text.
Consider the following exercises. When you read these words what
automatically comes to your mind?

1. Cross.

Automatically we think of the Roman Catholic

symbolism but there could be a likelihood that the cross
was shaped like a

2. Worship.

We think of people sitting in a building with pews similar to

that of your church.

3. Romans 13:14, "Make not provision for the flesh, to fulfill the lust
thereof?"

We think of the word "flesh" to mean the "body" and so we

therefore interpret the passage that what Paul is speaking of are
"bodily appetites." However in the context of the passage Paul is
talking about spiritual malady, a sickness of spiritual existence
sometimes called "the sinful nature."

B. THE READER AND HIS CHOICE OF TRANSLATION

In the examples above you will notice that the reader without
intending to do so interprets a passage as he reads, which unfortunately
too often interprets incorrectly. It is therefore important for the reader to
have a good Bible translation because this will influence the way he will
understand the scriptures, for translation is in itself a form of
interpretation. You have to understand that whatever translation you
use, which is the beginning point, is in fact the end result of much
scholarly work. Translators are regularly called upon to make choices
regarding meanings and their choices are going to affect how you
understand.
Let us look at Romans 13:14 again as an example. The KJV, RSV,
NASB, etc all uses the word "flesh" in their translation. The NIV, GNB,
etc. translates the same word as, "sinful nature." The difference is that,
the NIV and GNB "helped" the reader by translating "flesh" to mean
"sinful nature" because this is what Paul's word really means? While the
KJV, RSV, NASB plainly use the word "flesh" because this is what Paul
used, and then leave it to the interpreter to tell us what is the meaning of
the word "flesh"?

27
C. THE READER AND THE ENVIRONMENT.

Another factor that makes it important for the reader to know how
to interpret are the many different interpretations of the Bible by the cult
group and even amongst the evangelical circles. Within the contemporary
church the "plain meaning" of the text are not equally plain at all.

Examples:

1. I Corinthians 14:34-35.
Most of those in our churches today argue that women
should keep silent in the church, but the same people deny
the validity of speaking in tongues and prophecy, the very
context in which the “silence" passage occurs.

2. Water Baptism
For some, the Bible "plainly teaches" believers baptism
by immersion; other believe they can make biblical case for
infant baptism.

3. Salvation.
Both "eternal security" and the possibility of "losing
one's salvation" are preach in the church and either preachers
affirms the "plain meaning" of the biblical text.

4. The health and wealth Gospel.

The prosperity Gospel preachers advocate that God's
will for you is financial and material prosperity. The advocates
of this “gospel” argue on the basis of "plain sense" of Scripture
and claim that they are putting the word of God first. They
say-that it is not what we think it says but what it actually
says that counts. In other word the "plain meaning" is what he
is after. But you begin to wonder what the "plain meaning"
really is when financial prosperity is argued as the will of God
from such text as 3 John 2, “Beloved, I wish above all things
that thou mayest prosper and be in health, even as thy soul
prospereth" (KJV)- a text that in fact has nothing to do with
financial prosperity.
Another passage that is used by the prosperity gospel
preachers is Mark 10:17-22 and sometimes they attribute
their interpretation to the Holy Spirit. But if you look at the
scripture closely it means precisely the opposite.

D. EXEGESIS: WHAT THE TEXT MEANT

The first task of the interpreter is called exegesis. Exegesis is the

careful, systematic study of the scripture to discover the original
intended meaning. This is basically a historical task. It is the attempt to
hear the word as the original recipient were to have heard it, to find out
what was the original intent of the words of the Bible.

28
Things to consider in doing exegesis:

1. THE HISTORICAL CONTEXT.

The historical context which will differ from book to book, has
to do with several things: The time and culture of the author and
his readers, that is, the geographical, topographical and political
factors that are relevant to the author's setting; and the occasion of
the book, letter, psalm, prophetic oracle, or other genre. All such
matters are especially important for understanding.
The most important question however in considering the
historical context of a particular book is the occasion and purpose
of each biblical book. Here the interpreter should have an idea of
what was going on in Israel or the Church that called forth such
document or what the situation of the author was that caused him
to write.
To find the historical context, the interpreter may want to
seek outside help. A good Bible dictionary, such as the five-volume
Zondervan Pictorial Encyclopedia of the Bible (ed. Merrill C.
Tenney, Grand Rapids: Zondervan, 1975) or the one-volume New
Bible Dictionary (ed. J. D. Douglas, Grand Rapids: Eerdmans,
1962), is highly recommended as sources of historical information.
One should however remember that such historical information
could be found within the book itself. But you need to learn to read
with your eyes open for such matters.

2. THE LITERARY CONTEXT.

Basically literary context means that words only have meaning

in sentences, and for the most part biblical sentences only have
meaning in relation to preceding and succeeding sentences.
The most important contextual question the interpreter will
ask, and it must be asked over and over of every sentence and
every paragraph, is, "What is the point?" You have to trace the
author's train of thought. What is the author saying and why does
he or she say it right here? Having made that point, what is he or
she saying next, and why?

3. THE QUESTION OF CONTENT.

This has to do with the author's actual content. "Content" has

to do with the meanings of words, the grammatical relationships in
sentences, and the choice of the original text where the
manuscripts have variant readings. It also include a number of the
items mentioned above under "historical context," for example, the
meaning of denarius’s, or a Sabbath day's journey, or "high
places," etc.
The question of content, for the most part, is the question of
meaning that one ordinarily asks of the biblical text. When Paul
says in 2 Corinthians 5:16, "Even though we know Christ
according to the flesh, yet now we know Him thus no longer"
29
 (NASB), the question we ask is, who is "according to the flesh,"
Christ or the one knowing Him? There is a great difference in
meaning it we interpret the passage to mean that we know Christ
no longer "from a worldly point of view" is what Paul intends, not
that we know Christ no longer "in His earthly life."
If you find difficulty in answering such questions you need to
seek outside help. You can consult a good exegetical commentary
to answer such questions. Take note that consulting a
commentary, as essential as that will be at times, is the last thing
one does.

4. Tools.

Exegesis can be done with a minimum amount of outside

help as long as that help is of highest quality. We have mentioned
such tools: a good Bible dictionary, a good Bible handbook, a good
translation, and good commentaries. There are other kinds of tools
for thematic or topical study. But these are the essential ones for
reading or studying the Bible book by book.

E. HERMENEUTICS: WHAT THE TEXT MEANS,

Hermeneutics ordinarily covers the whole field of interpretation,

including exegesis. In our study we will use the word "Hermeneutics" in a
narrower sense to mean the contemporary relevance of the ancient texts.
We will use it exclusively in this way, to ask the questions about the
Bible's meaning in the "here and now. "
The only proper control for hermeneutics is to be found in the
original intent of the biblical text. A text cannot mean what it never
meant. In other words, the true meaning of the biblical text for us is
what God originally intended it to mean when it was first spoken. This is
the starting point, and then move to the application of the truth to the
"here and now" situation, i.e., "What the text means."

X. Other Technique In Bible Study (To be applied in the different methods of

Bible Study) Hand outs: “Bible Study Secrets.”

A. STEPS IN BIBLE STUDY

1. OBSERVATION.

Ask the question, "What is the author saying?" Look for key
words, admonitions, questions, contrast, comparisons, and
illustrations. Write down things you see in the passage that are
noteworthy or striking.

30
 2. INTERPRETATION.

Ask the question, "What does the author really mean?"

Determine the meaning by asking questions comparing
transactions, defining words, studying cross-references.

3. SUMMARIZATION.

Focus on key ideas. Write titles for each section or paragraph

in 3-5 words. (Some translations have paragraph their verses.)
Study the thought relations of each paragraph to the ones
preceding it and following it. Summarize the main theme.

4. APPLICATION.

Consider how you may apply personally the truths revealed.

Answer the following questions: What has come to you in the study
in the way of new spiritual value which has gripped you? What help
on practical problem is offered by this passage? "at could be the
results of applying in daily life the principles, teaching and spirit of
this scripture?

B. METHODS OF BIBLE STUDY

1. BOOK STUDY

a) Choose the right book to study. Start by selecting:

(1) A short book of no more than 4-6 chapters

(2) An easy book such as I John, Philippians,

Ephesians.

(3) A book that is highly practical, one from which you

can benefit spiritually as you study, such as the short
Epistles of Paul and the Wisdom Literature.

b) Ask basic Questions:

(1) Who wrote the book?

(2) To whom was it written?

(3) Where was it written?

(4) When was it written?

(5) Why was it written?

(6) What are the major problems?

31
 (7) What are the solutions given?

(8) What is the central message of the book?

c) Read rapidly to discover the theme of the book. Watch for

verses that stand out and for terms that are repeated. Seek
to gain a feeling of the atmosphere of the text and the
distinctiveness of its literary form. If possible, this reading
should be done in one sitting.

d) Read more deliberately. Read repeatedly until you see the

book "fall into place," or "see the main lines of thought that
run through it." Attempt to see how the theme was
developed. Make a list of the words that stand out, the terms
most often used.

e) Now study the basic paragraph divisions to discover a

literary pattern. Watch for repeated phrases and abrupt
changes in thought, person, or literary form.

f) Outline. Cite verses for each major and minor divisions.

g) Summarize. Distill the main ideas of the book into short
synopsis.

2. CHAPTER ANALYSIS

a) Read the chapter through several times.

b) Ask basic questions:

(1) What is the main subject of the passage?

(2) What is the real purpose of the passage?

(3) Who are the main people involved?

(4) What is the key verse?

(5) What does it say about Christ?

(6) What are the main promises to claim?

(7) What are the main commands to obey?

(8) What error(s) should I avoid?

(9) What examples in the passage for me to follow?

(10) What truths and principles are in this chapter

for me to apply?

c) Condense each paragraph in 3-5 words.

32
 d) Summarize the chapter in three to five sentences
paragraph.

3. CHARACTER STUDY (Biographical Study)

a) Why study Bible characters?

(1) Their deeds are recorded for our profit. I Cor. 10: 11

(2) They inspire us. Heb. 2:32-34

(3) They demonstrate God's mercy. Psa. 103:11; Psa.

51:1

(4) They demonstrate God's judgment.

b) Basic steps in character study

(1) Collect all references on the character to be studied.

Be careful. Several different Bible characters have the
same name.

(2) Determine the meaning of the person's name with

the use of a Bible dictionary.

(3) Examine family background of the person.

(a) Who were his parents?

(b) Where was he born?

(c) What circumstances surrounded his birth

(d) What can be learned from his early training

and experience?

(4) Study the kind of associates he had.

(5) Note his character traits - good and bad.

(6) Ask basic questions

(a) What were his failures and shortcomings?

(b) Did he acknowledge and confess his sins?

(c) Was he called to a specific task?

(d) What was the nature of his ministry?

(e) How did other react to his work?

(f) How did he get along with others?

33
 (g) Was he a good parent?

(h) How did his children turn out?

(7) Record the time of the person's death and any

comments regarding it.

(8) Draw lessons from life base upon his experience.

What is the main lesson of his life that is profitable to
you?

4. TOPIC STUDY

a) Choose a word or phrase to study.

b) Look up in the concordance references on the topic of

study.

c) List them in textual order.

d) Arrange the terms into categories of usage. Group them.

e) Study them critically to determine different shades of

meaning.

f) Keep a good dictionary handy, for some words and

phrases may have changed meanings since earlier
translations like King James version were completed.

g) Make a summary statement based on what you found.

h) Outline.

5. CHRIST STUDIES

a) His Deity

b) His life

c) His teachings - parables, discourses

d) His miracles

e) His prayers

f) His promise

g) His second Coming

6. PSALM STUDY
34
 Basic questions to ask:

a) Who wrote the psalm?

b) To whom it is addressed?

c) What is the historical basis of the psalm?

d) What references to Christ are in the psalm?

e) What echoes of human heart sweep through the psalm?

f) What spiritual comfort or joy did you find?

g) What is the tone and language of the psalm?

h) What thought appeals to you?

i) What is the main lesson of the psalm?

j) What truths could you apply in your life?

2. PROVERB STUDY

Basic questions to ask:

a) List general conditions which form the background of the

sayings.

b) What social conditions mentioned in this proverb prevail

today?

c) What motives for right conduct are found in the proverb?

d) What are things you have been doing that are challenged
by this proverb?

e) What are things you have been doing that are

commended?

f) What are timeless principles on this proverb that are

worth remembering?

g) What truths taught here do you need to incorporate into

your daily life?

2. TIME STUDY

The Bible is historical in its setting. Because of this, many

passages of scripture cannot be understood fully until we know the

35
circumstances in which they were written. "When was it written?
Why were the key persons, religious and political, at that time? "What
major events preceded and succeeded the occasion of the writing?
In using this method, watch for definite statements of time,
like the reign of a certain king or the building of an unusual or
outstanding structure. For instance, we know the historical and
political setting of Isaiah's prophetic visions from the specific time
information given in Isaiah 1: 1.
Watch for chronological connectives, words as after, as,
before, not, then, until, when and while. Try to find out why
they occur right there in the text. Look for textual evidences of
what life then was like. Your Bible is your first source for
information on Biblical history; however, there are times when you
will want to go outside the Bible for background details. Bible
atlases, Bible dictionaries and commentaries are basic extra
Biblical references. Secular histories can be of help also.

36
 EXERCISES

Cultural factors in the Bible: "Universal Abstraction" or "Culturally Conditioned

Particulars." -List obtained from Jr. Mc Quilkin- JETS, Sp., 1980.

1. Great one another with a holy kiss

2. Wash one another's feet

3. Woman must wear coverings on their heads

4. Everything must be done in order

5. Do not forbid to speak with tongues

6. Do not speak in tongues unless it is interpreted

7. Woman must keep silent in the church

8. Be subject to your husbands

9. Children must obey their parents

10. Be subject to civil authority

11. Obey God

12. An elder must be of good reputation

13. An elder must be apt to teach

14. An elder must have children that believe

15. Do not divorce

16. Do not lust

17. Homosexual behavior is sinful

18. Do not take interest

19. Do not take property

20. Pay taxes

37
 BIBLE INTERPRETATION
EXERCISES

PHILIPPIANS Chapter two

Key Verses, 14 & 15

Theme: The Mentality of a Servant

I. SERVICE OR WORKING ATTITUDE/MENTALITY, verses 1-4

A. Paul's admonitions that we be of the same mind. 1,2

B. Paul's teachings in doing service / work. 3,4

C. Application:

II. JESUS CHRIST AS EXAMPLE, verses 5 –11

A. Position of Jesus before His incarnation. 5,6

B. Position of Jesus in His incarnation. 7,8

C. Position of Christ after His incarnation. 9-11

D. Application:

III. PAUL AS AN EXAMPLE, verses 12-18

A. Paul's advice concerning salvation & work. 12-16

B. Paul's mentality of his service. 17,18

C. Application:

IV. TIMOTHY AND EPAPHRODITUS AS AN EXAMPLE, verses 19-30

A. Timothy. 19-24

B. Epaphroditus. 25-30

C. Application.

38
11 John

Key verse: Verse 6

Repeated terms: Love, Truth, Command, Walk,

Theme: Walk According to His Commands.

Outline:

I. SALUTATION, VERSES 1-3

A. The Addressee

1. Who is the "Chosen lady and her children?"

2. What is their address?

B. The Signatory

1. Who is "the Elder?"

C. How does the "elder" address the chosen lady and her children?

D. What will happen to the truth that we knew? Verse 2.

E. Where does grace, mercy and peace come from? Verse 3.

F. In verse 3 how will God the Father and Jesus Christ be with us?

II. WALK IN LOVE, VERSES 4-6

A. What did the elder found out about some of the children of the chosen lady? V. 4

B. What is the command the elder is talking in verse 5-6?

C. What does it mean by walking in love?

III. Walking and Watching, verses 7-11.

A. What are the descriptions given by the elder about the deceivers? V. 7

B. What are we commanded to watch out in verse 8?

C. What other commands are we to do or obey in verses 9-11 ?

D. What does verses 10, 11 meant?

IV. Concluding Remarks, verses 12-13.

A. What was the reason given by the elder as to why this letter is short? V. 12.

B. Who sends greetings to the chosen lady? V. 13

39
 THE BOOK OF TITUS

CHAPTER 1

INSTRUCTIONS CONCERNING CHURCH ORGANIZATION AND DISCIPLINE

A. THE SALUTATION AND REFERENCE TO THE GLORIOUS HOPE OF THE GOSPEL,

VS. 1-4

1. How did Paul described himself in verse I?

2. What did Paul said to be his purpose in verse I b?

3. What did God promise that is now brought to light? V. 2-3.

4. How is this promise brought to light? V. 3.

5. What did Paul say concerning this particular promise? V.3

6. How did Paul call Titus? V.4

B. The Purpose of the assignment of Titus to Crete, verses 5-9.

1. Enumerate the assignment of Titus in verse 5?

2. What are the qualifications of an elder in verses 6-9

C. Characteristics of the rebellious people and deceivers, verses 10-16.

1. What was Paul's advice to Titus concerning deceivers in verse 11,13?

2. What are the characteristics of these deceivers in this paragraph?

3. What did Paul say concerning the pure and corrupt in verses 15-16?

40
 CHAPTER 2:

SOUND DOCTRINE AND GOOD WORKS

A. Apostolic instructions adapted for various classes. I -10.

1. What were Paul's instructions to Titus concerning older men? v. 1-2

2. What were Paul's instructions to Titus concerning older women? V. 3-5.

3. What were Paul's instructions to Titus concerning young men? V. 6.

4. What was Paul's exhortation to Titus concerning his personal example? V.7-8

5. What were Paul's instruction to Titus concerning slaves? V. 9-10.

B. Demands of salvation. I I – 15

1. Self-denial and godliness in this world, vs. I 1- 12.

a) Paul said, "..the grace of God that brings salvation has appeared to all
men." What did this salvation taught us to do?

2. What is the blessed hope in verse 13?

3. What did Jesus Christ do for us in verses 13-14?

4. What other instruction given by Paul to Titus in verse 15?

41
 CHAPTER 3

ADDITIONAL INSTRUCTIONS

A. Social Obligation and duties of a believer. V. I –11

1. What are some of the social obligations and duties of believers? V. 1-2

2. What were Paul's description of our life before we were Christians? V. 3

3. In what way did we receive our salvation in verses 4-7?

4. What did Paul say about his teaching on salvation? V.8.

5. What was Paul's reason why he instructed Titus to stress his teaching? V.8.

6. What did Paul instruct Titus to avoid and to warn? V.9-11

B. Closing Words and benediction. V. 12-15

1. List the names of people mentioned by Paul in his closing words to Titus.

2. What were some of Paul's last instruction to Titus?

42
 PASSAGES HARD TO EXPLAIN
Assignment

Try to explain the following controversial passages. You can consult the experts concerning
these

I. Passages that seem to ascribe change to God.

1. Exodus 32:10-14

2. Proverbs 11:20; 12:22

3. Jonah 3: 10

4. Psalm 18:26,27

II. The inscriptions above the cross

1. Matthew 27:37, "This is Jesus the King of the Jews"

2. Mark 15:26, "The King of the Jews"

3. Luke 23:38 "This is King of the Jews"

4. John 19:19 "Jesus of Nazareth, the king of the Jews"

III. Problem on numbers

1. 2 Samuel 10:18, 700 chariots, while 1Chron. 19:18, 7,000 chariots

2. 2 Samuel 8:4, 1,700 horsemen and 20,000 foot soldiers, while 1Chro. 18:4, 7,000
horsemen and 20,000 foot soldiers.

3. 2 Samuel 24:9, 800,000 men of Israel and 500,000 men of Judah, while 1Chro. 21:5,
1,100,000 men of Israel, 470,000 men of Judah.

IV. The Triumphal Entry

1. Luke reports that the crowed cried out, "Glory in the highest" whereas, the other gospels
record the words as "Hosanna in the highest."

V. Other passages

1. 2 Samuel 24: 1, the Lord was angry against Israel, and he incited David to commit the
sin of numbering the people, but according to 1Chro. 21:1, Satan rose up against Israel,
inciting David to number Israel.

2. God who neither tempts nor can be tempted (James 1:13), is said to have sent an evil
spirit upon Saul (1Samuel 18: 10)

3. Mark 6:8, Jesus told His disciples to take a staff while, Matthew 10:9-10 and Luke 9:3,
Jesus prohibited it.

43
“In any kind of Bible study, the key is always to ask question of what you
are reading. You will process the material only to the extent that you ask
questions.”

Robert H. Gundrey
Professor of New Testament and Greek
Westmont College, Santa Barbara,
California
In the United States

BIBLE STUDY
SECRETS
Tips from the scholars
By George Hague

I'm not getting as much as I would like to

out of my personal Bible study. Do you
have any tips on how to study the
Bible?

THIS OFT-ASKED question posed a

challenge. I was curious. I wondered what advice biblical scholars would give to
people who want to improve their Bible study.
"People ask me this kind of question often," said Willard Swartley, professor
of New Testament at the Associated Mennonite Biblical Seminary in Elkhart,
Indiana. "Usually I ask them if they have any method for studying the Bible."
Douglas Stuart, professor of Old Testament at Gordon-Conwell Theological
Seminary in South Hamilton, Massachusetts, said, "I try to get people alerted
to truly systematic Bible study and the methods that go with it."
Method. The word kept cropping up in the interviews. A method-an
organized procedure or system-of studying the Bible is what the scholars
discussed.

Getting Started
"First of all, I would recommend a couple of English versions of the Bible,"
said Robert H. Gundry, professor of New Testament and Greek at Westmont
College in Santa Barbara, California.
"I would use both a more staid, literally translated version and a more
loosely translated one and make comparisons as I did my study," said Gundry.
As most of us don't know Hebrew or Greek, we read the Bible in
translation. Comparing different translations gives insights into the meaning of
the Scriptures.
Gundry recommends the New Revised Standard Version, the Revised
Standard Version and the New American Standard Bible as good literal
translations. For translations that allow some paraphrasing, he recommends
the New International Version and the Good News Bible.
Checking different translations allows you to see alternatives in text and
meaning. These established versions to the most likely variations of text will
give you access and nuances of meaning.
44
 After you decide on the Bibles you will use, John Hartley, professor of Old
Testament at Azusa Pacific University in Azusa, California, recommends you
choose one version and read it through.
"It's important to gain perspective," he said. "This way, when you read the
Gospel of Mark, you know what comes before it, what comes after it. Or if you
pick up a prophet like Haggai, you have some under- standing of where it is in
the whole story of the Bible."
Hartley does not think the Bible has to be read in order, book by book. He
has known people who have tried to read the Bible in sequence, cover to cover,
who invariably got bogged down, usually in the ordinances and genealogies of
Leviticus, and then gave up.
Thus, Hartley advises that people regularly alternate the sections they read.
Clark Pinnock, professor of theology at McMaster Divinity College in
Hamilton, Ontario, agrees with Hartley's approach.
"One of the things I've done in the past," said Pinnock, "is to put book L ks
in different places of the Bible. For example, I'd start them at Genesis, Ezra,
Matthew and Acts. "Then I'd work ahead from all of those places, reading a few
chapters from one book one day and a few from another book another day.
This way I got a cross sampling of the Scriptures, and I covered the Bible
in a year or so."
Having four entry places allows you flexibility in your study. If one place is
less interesting, you can read from that section one day, and the next day read
in a more inspirational place.
Even when you focus your study on individual books, the practice of
studying two or more sections is effective. In one book you can study more
intensely. In another, perhaps the Psalms or
the Gospel of John, you can read for
inspiration.
These two approaches to the Bible-the one
for study and the other for inspiration -
complement each other. Sometimes you're
ready for a full-course meal; other times you
want something lighter and easier to digest.

A Closer Focus
An old saying around Bible colleges goes,
"When you realize that a story has a
beginning, a middle and an end, you're then
called a Bible scholar."
Overly simple? Maybe not.
John Hartley
Lifting verses out of context is often the
Professor of Old Testament first step in misunderstanding them. Effective
Azusa Pacific University, Azusa, Bible study focuses on the context, or
California in the United States landscape, of the Scriptures.
Thus, the next step in Bible study is to focus on individual books, not on
individual verses or topics.
Imagine a camera with a zoom lens. You start at the wide angle the entire
Bible-and then gradually zoom in on your subject, taking photos as you close
in. Each photo will show less landscape but more detail, helping you
understand your subject in the context of its surroundings.

45
 "Context is king," continued Stuart. "The context of a word or a phrase or
sentence or a paragraph is by far the most important indicator of its meaning."

“Through meditation, the Scriptures challenge your value structure, and

that's where spiritual growth takes place."

"ASK QUESTIONS OF HOW THE TEXT

ENGAGES YOU, AT THE LEVEL OF YOUR
OWN WAY OF THINKING, YOUR OWN
BELIEFS AND YOUR OWN ATTITUDES."

For example, the word run has more than

a dozen possible meanings. A tap can run if it
needs a new washer, or a candidate can run
for public office. Words take on different
meanings in different contexts, so do
sentences and even paragraphs. Pinnock
said, "Generally, you'll want to read an
individual book consecutively. You get the
discourse of the entire book and see the
individual verses in context."

WILLARD SWARTLEY
Professor of New Testament
Associated Mennonite Biblical
Seminary, Elkhart, Indiana in the
United States
Read Inductively
Four of the five professors mentioned the
inductive approach to Bible study. This
approach has three steps: 1) observe, 2)
determine the original meaning and 3) apply
the meaning to your own personal situation.

Though the professors had variations in their technique, in general terms,

here's how inductive Bible study works.

Step one: Observe.

Select a book of the Bible; take a short one, like I John, to get
started. Read through the book to get the flow of ideas.
Try to ignore the chapter divisions. Sometimes they unnaturally
divide the book, breaking the flow of thought.
You might want to take notes of what happens in the book. Don't yet
focus on individual verses; focus on the flow of ideas.
Next, reread the book. The New Testament was written 2,000 years
ago, parts of the Old Testament more than 3,000 years ago. The cultures of
the Bible were different from ours, including writing style and thought
processes.
When you reread the book, you will often see patterns of organization
and thought that perhaps you missed the first time. Again, you might want
to take notes.
Try to limit yourself to observing what is happening in the book. Re-
sist the urge to interpret just yet.

46
 Step two: Determine the original meaning.
After you're familiar with the contents and flow of the book, read
background material about it in a survey of the Bible, a commentary or a
study Bible.

These introductions will help you place the book in historical and cultural
context.
Introductions also give outlines of the books of the Bible. An outline helps
you see the flow of ideas and subjects in the book and helps you divide it into
logical sections.
Outlines vary in detail and sometimes in the way they divide the book.
Generally, the more detailed the outline, the more useful.
Next, reread the first section of the book as divided by the outline. Here you
begin your in-depth study. Start asking questions. "In any kind of Bible study,"
advises Gundry, "the key is always to ask questions of what you're reading.
You will process the material only to the extent that you ask questions."
As a starter list of questions for us, Swartley recommends asking what the
repeated words or the key words of the text are. As a section may be several
chapters long, you may end up with 10 to 15 major theme words frequently
repeated.
Look these words up in a Bible dictionary to learn what they meant in
biblical times.
To your list add names of places or people mentioned in the text. Continue
asking questions. Are there other natural divisions in the section you are
studying? How do individual verses fit in the context?
Answers to your questions are often within the Bible itself. If not, check a
commentary. "If you go to a commentary just to read what it says, that's some-
what helpful," said Stuart. "But it's far more helpful to go to a commentary with
a list of questions."
This way you enter into a dialogue with the commentary and have more
control over what you learn from it. If you go to the commentary first, you may
listen to the commentary instead of the Bible.
Step two of the inductive method of Bible study helps you re-create the
historical and cultural context of the scriptures. Your goal is to view the
scriptures as their original audience viewed them.
(Move to step three for the section of the book you are studying, and then
repeat steps two and three for the other sections as divided by your outline.)

Step three: Apply the meaning to your situation.

"The purpose of Bible study is not to know the Scripture for its own
sake," said Pinnock, "but to allow God to speak to you."
When the Word of God speaks to you, it challenges your values, your
opinions, and your actions-you. The Bible challenges you to change.
James, the half-brother of Jesus, wrote: "Do not merely listen to the
word, and so deceive yourselves. Do what it says" (James 1:22).
In the first two steps of the inductive method, you ask what God was saying
to the original audience. Now you ask what he says to you.
Take time for spiritual reflection Meditate on the meaning of the text. At
this point, you may want to reread the section in a different Bible version. How
does its lesson apply? Is this lesson an inspirational teaching about God?

47
 Is it a lesson in the Christian walk with Jesus Christ? Or may be a lesson
in doctrine?
Ask why the writer believed this message to be important.
Ask why it is important to you. How
will remembering the lesson help you in
your day-to-day life?
"Through meditation, the Scriptures
challenge your value structure, and that's
where spiritual growth takes place," said
Hartley.
To guide the application of Scripture,
some people like to take the words they
have studied to God in prayer. They ask
God to help them apply the biblical
lessons for personal growth.
In addition to your private Bible study,
spiritual reflection and prayer, you will
also benefit when you discuss what you
learn with other Christians.
Ask how they view the original
meaning of the text and how it applies
today. How have they found the text
helpful or challenging? CLARK PINNOCK
Meaningful dialogue with other Professor of Theology
Christians helps you to see different McMaster Divinity College,
perspectives on the Bible and on how to Hamilton Ontario, Canada
apply its teachings.
Gundry said: "We are a community of faith, so we need to ask others what
they think the Bible has to say. We need to learn from one another."

"The purpose of Bible study is not to know the

Scripture for its own sake, but to allow God to speak to you."

QUESTION: "HOW AND WHEN WAS THE CANON OF THE BIBLE PUT
TOGETHER?"
ANSWER: The term “canon” is used to describe the books that are divinely inspired
and therefore belong in the Bible. The difficulty in determining the biblical canon is that
the Bible does not give us a list of the books that belong in the Bible. Determining the
canon was a process conducted first by Jewish rabbis and scholars and later by early
Christians. Ultimately, it was God who decided what books belonged in the biblical
canon. A book of Scripture belonged in the canon from the moment God inspired its
writing. It was simply a matter of God’s convincing His human followers which books
should be included in the Bible.

Compared to the New Testament, there was much less controversy over the canon of
the Old Testament. Hebrew believers recognized God’s messengers and accepted their
writings as inspired of God. While there was undeniably some debate in regards to the
Old Testament canon, by A.D. 250 there was nearly universal agreement on the canon
of Hebrew Scripture. The only issue that remained was the Apocrypha, with some
debate and discussion continuing today. The vast majority of Hebrew scholars
48
considered the Apocrypha to be good historical and religious documents, but not on the
same level as the Hebrew Scriptures.

For the New Testament, the process of the recognition and collection began in the first
centuries of the Christian church. Very early on, some of the New Testament books
were being recognized. Paul considered Luke’s writings to be as authoritative as the
Old Testament (1 Timothy 5:18 ; see also Deuteronomy 25:4 and Luke 10:7). Peter
recognized Paul’s writings as Scripture (2 Peter 3:15-16). Some of the books of the
New Testament were being circulated among the churches (Colossians 4:16; 1
Thessalonians 5:27). Clement of Rome mentioned at least eight New Testament books
(A.D. 95). Ignatius of Antioch acknowledged about seven books (A.D. 115). Polycarp, a
disciple of John the apostle, acknowledged 15 books (A.D. 108). Later, Irenaeus
mentioned 21 books (A.D. 185). Hippolytus recognized 22 books (A.D. 170-235). The
New Testament books receiving the most controversy were Hebrews, James, 2 Peter, 2
John, and 3 John.

The first “canon” was the Muratorian Canon, which was compiled in A.D. 170. The
Muratorian Canon included all of the New Testament books except Hebrews, James,
and 3 John. In A.D. 363, the Council of Laodicea stated that only the Old Testament
(along with the Apocrypha) and the 27 books of the New Testament were to be read in
the churches. The Council of Hippo (A.D. 393) and the Council of Carthage (A.D. 397)
also affirmed the same 27 books as authoritative.

The councils followed something similar to the following principles to determine whether
a New Testament book was truly inspired by the Holy Spirit:

1) Was the author an apostle or have a close connection with an apostle?

2) Is the book being accepted by the body of Christ at large?
3) Did the book contain consistency of doctrine and orthodox teaching?
4) Did the book bear evidence of high moral and spiritual values that would reflect a
work of the Holy Spirit?

Again, it is crucial to remember that the church did not determine the canon. No early
church council decided on the canon. It was God, and God alone, who determined
which books belonged in the Bible. It was simply a matter of God’s imparting to His
followers what He had already decided. The human process of collecting the books of
the Bible was flawed, but God, in His sovereignty, and despite our ignorance and
stubbornness, brought the early church to the recognition of the books He had inspired.

QUESTION: "HOW DO WE DECIDE WHICH BOOKS BELONG IN THE BIBLE SINCE

THE BIBLE DOES NOT SAY WHICH BOOKS BELONG IN THE BIBLE?"

ANSWER: If Scripture is to be our sole authority, on what authority do we know which

books belong in the Bible - since the Bible does not state which books should be in the
Bible? This is a very important question, because a chain is only as strong as its
weakest link. In the chain of communication from God to humanity, is there a weak link?
If so, then the whole chain fails, and the communication ultimately cannot be trusted.

Consider the various "links" comprising God's communication to us: first came God's
desire to communicate. This was rooted in His love, for the most loving thing a good
God can do is reveal Himself to His creation. Next came the actual transmission of
God's Word through human writers. This involved a process the Bible calls "inspiration,"
49
in which God breathed the words that the human agents recorded (2 Timothy 3:16).
After that came dissemination, as the Word was delivered to its audience through
preaching or other means. Then came recognition, as God's people distinguished Holy
Scripture from other religious writings. And then, preservation, through which God's
Word has survived to the present day, despite many attempts to destroy it. And finally,
illumination, as the Holy Spirit opens the believer's understanding to receive the Word.

And that's the "chain"--the demonstration of God's love in the inspiration, dissemination,
recognition, preservation, and illumination of His Word. We believe that God was
involved in each step of the process, for why would God go to such lengths to inspire
His Word and then not preserve it? Why would He speak to us and then fail to guide us
in recognizing His speech?

This recognition of God's Word is usually called "canonization." We are careful to say
that God determined the canon, and the church discovered the canon. The canon of
Scripture was not created by the church; rather, the church discovered or recognized it.
In other words, God's Word was inspired and authoritative from its inception--it "stands
firm in the heavens" (Psalm 119:89)--and the church simply recognized that fact and
accepted it.

The criteria the church used for recognizing and collecting the Word of God are as
follows:

1) Was the book written by a prophet of God?

2) Was the writer authenticated by miracles to confirm his message?
3) Does the book tell the truth about God, with no falsehood or contradiction?
4) Does the book evince a divine capacity to transform lives?
5) Was the book accepted as God's Word by the people to whom it was first delivered?

Of these criteria, the one of most importance was the first one--was the book written by
a prophet? Its corollary, did the book receive apostolic approval?, was the chief test of
canonicity in the early church. This criterion is a logical result of knowing what an
"apostle" was. The apostles were gifted by God to be the founders and leaders of the
church, so it is reasonable to accept that through them came the Word governing the
church.

The apostles were promised the Spirit of truth who would bring to their remembrance
what Christ had said (John 14:26) and guide them into "all truth" (John 16:13). After the
ascension of Christ, the apostles received supernatural gifts to enable their work and
confirm their message (Acts 2:4). God's household is "built on the foundation of the
apostles and prophets" (Ephesians 2:20). Given the apostles' special commission, it
only makes sense that the church made apostolicity the number-one test of canonicity.
Thus, the Gospel of Matthew was considered canonical (it was written by an apostle);
and the Gospel of Mark, with its close association with the Apostle Peter, was also
accepted.

When the New Testament was being written, the individual books and letters were
immediately accepted as God's Word and circulated for the benefits of others. The
church of Thessalonica received Paul's word as the Word of God (1 Thessalonians
2:13). Paul's epistles were circulating among the churches even during apostolic times
(Colossians 4:16). Peter recognized Paul's writings as inspired by God and equated
them with "the rest of the Scriptures" (2 Peter 3:15-16). Paul quoted the Gospel of Luke
50
and called it "Scripture" (1 Timothy 5:18). This widespread acceptance stands in stark
contrast to the few debated books, eventually rejected as non-canonical, that enjoyed a
limited favor for a time.

Later, as heresy increased and some within the church began clamoring for the
acceptance of spurious religious writings, the church wisely held a council to officially
confirm their acceptance of the 27 New Testament books. The criteria they used
allowed them to objectively distinguish what God had given them from that of human
origin. They concluded that they would stay with the books that were universally
accepted. In so doing, they determined to continue in "the apostles' teaching" (Acts
2:42).

QUESTION: "IS IT POSSIBLE THAT MORE BOOKS COULD BE ADDED TO THE

BIBLE?"

ANSWER: There is no reason to believe that God would present further revelation to
add to His Word. The Bible begins with the very beginning of humanity—Genesis—and
ends with the end of humanity as we know it—Revelation. Everything in between is for
our benefit as believers, to be empowered with God's truth in our daily living. We know
this from 2 Timothy 3:16-17, “All Scripture is God-breathed and is useful for teaching,
rebuking, correcting and training in righteousness, so that the man of God may be
thoroughly equipped for every good work.”

If further books were added to the Bible, that would equate to saying that the Bible we
have today is incomplete—that it does not tell us everything we need to know. Although
it only applies directly to the book of Revelation, Revelation 22:18-20 teaches us an
important truth about adding to God's Word: “I warn everyone who hears the words of
the prophecy of this book: If anyone adds anything to them, God will add to him the
plagues described in this book. And if anyone takes words away from this book of
prophecy, God will take away from him his share in the tree of life and in the holy city...”

We have all that we need in the current 66 books of the Bible. There is not a single
situation in life that cannot be addressed by Scripture. What was begun in Genesis
finds conclusion in Revelation. The Bible is absolutely complete and sufficient. Could
God add to the Bible? Of course He could. However, there is no reason, biblically or
theologically, to believe that He is going to do so, or that there is any need for Him to do
so.

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