How to Study the Bible

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Aug 5, 1875

How to Study the Bible.

WE submit a few remarks on the best mode of studying the epistles, and the leading principles of their interpretation, for the use of the intelligent inquirer.

1. We have first, then, to consider the best mode of studying the epistles of the New Testament; and the first thing we would suggest is, that the student, having fixed upon some particular epistle, should make a point of reading the whole of it at one sitting, without any regard to the ordinary division of chapters and verses. This reading should not be cursory and casual, but diligent and systematic. It should be with a close attention to the scope and tenor of the whole. We must not pick out a verse here, or a word there, and ground a theory thereon. We must strive to find out what is the main subject and tendency of the whole epistle; or, if it has several parts and purposes in it, not depending on each other, nor in subordination to one chief aim, we must strive to discover what these different matters are, where the one is ended, and where the other begins, marking the boundaries of each.

After having thus read over the whole epistle at one sitting, at least twice, and having gathered for himself a general idea of the whole, the student should next ascertain, if possible, such particulars as (1) Who the writer is; (2) when and where it was written; (3) to whom it was addressed; (4) what was the particular state of the parties at the time they were thus addressed; physically, mentally, morally, and spiritually.

A full understanding of these points, though not essential, is nevertheless of real importance and value in the thorough examination of the epistle; for though the general design of the whole of Scripture is the instruction of the world, and the edification of the church, in every age, still there was an immediate and specific design in regard to every book; and a knowledge of this design cannot but be of great and real value.

These things having been ascertained, as far as possible, the student should next endeavor to put himself in the position of one of those to whom it was originally addressed, bearing fully in mind the above-mentioned particulars, and should again read the whole anew at one sitting as before. I am perfectly sure that the student of Scripture, who shall faithfully pursue this method of study, will arrive at a clearer conception of the whole, than could ever possibly be reached by one who does not so study it, though he should have spent toilsome years in consulting commentaries of all ages, and of all countries.

2. But second, we have to consider a few of the leading principles of interpretation.

1. First, then, we should remember that the meaning of Scripture is not to be determined by modern notions and systems, but we must cast ourselves back into the very times and places, and realize the very ideas and modes of thinking of the writers themselves.

2. We should remember that there are many things recorded in Scripture that are not for our imitation or approval, but are rather beacons for our warning and avoidance. This arises from the Scriptures being so much of a historical nature, containing accounts of the opinions and actions of men of all characters, good, bad, and indifferent.

Besides, we should remember that authority is not attached to any and every particular passage of Scripture; it is the "teaching" of Scripture as a whole that is authoritative, not that of any and every particular verse, clause, or section.

3. We should remember that when any doctrine is to be proved from Scripture, it should be attempted chiefly, if not entirely, from those passages where it is purposely discussed, rather than from those where it is only incidentally mentioned.

4. We must remember that in applying the Scriptures in proof of any doctrine, it is needful to ascertain if all that was meant by the writer be actually expressed, or if not expressed, what it is that is necessarily implied to complete the passage.

5. We must remember that no article of faith can rest solely on a metaphor, parable, or single obscure and figurative text.

6. We must remember that the Scriptures often speak of God after the manner of men, which, nevertheless, is to be understood in a sense worthy of the great God.

7. We must remember that nothing can be a doctrine of Scripture that is contrary to reason. If such appear to be the case, we should suspect our own interpretations of Scripture, and re-examine them accordingly.

8. We must remember that the Hebrew and Greek languages have some peculiar idioms of their own, which must be fully ascertained before we can decide with any confidence.

9. We must remember that the Scriptures are not written scientifically, and in a guarded legal way, but for the multitude, and in a popular form, using the popular language of every-day life, containing elliptical and other expressions that are found in all similar works of the same time, and place, and character.

10. Tenth and lastly, we should remember that we ought not to put into the earlier writings of the Old Testament, teachings which, true though they be, are chiefly, if not exclusively, of the New.—Rainbow.