Guide to Inductive Bible Study

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Inductive Method of Bible Study

Inductive Method of Bible Study

An introduction to an orderly process of studying the text of Scripture to discern what it is saying to us today

Don Fanning

Inductive Method of Bible Study

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Unless otherwise indicated, the Scripture quotations in this publication are from the New English Translation (NET).

Inductive Method of Bible Study ©2011 by Don Fanning, Branches Publications, 1985 Colby Dr., Forest, VA 24551. All rights reserved. No part of this book may be reproduced in any manner whatsoever without the written permission from the publisher, who can be contacted for such permission at info@branchespublications.com.

Printed in the United States at SnowFall Press.

ISBN

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Inductive Method of Bible Study

Contents

Introduction

How people tend to use the Bible Three ways to study God’s Word: Inductive, Opinion, Deduction Overview of Bible Bible study tools Three Step Procedure for Bible Study

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7 8 9 11 13

Observation Overview of Bible and literary styles

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23 25 28 29 35 39

NT Timeline and best translations Background Introductions Analysis of the text and natural break points, major segments Structural outline Key words and phrases Figures of speech

Interpretation Five W/H Questions

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Hermeneutical Bridge Basic Principles of Hermeneutics

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Application

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80 83

Four steps to applications Application principles to live by

Appendix A: A Concise Summary of the Content of the Books of the Bible

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Appendix B: Free Bible Study Aids on Internet

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Appendix C: Key Understanding of the Greek Verb Meanings

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Appendix D: Different Study Methods: Book, Chapter, Topical, Biographic 96 Appendix E: Chronology of the Bible

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Appendix F: Study of a Theme or Topic

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Appendix G: 20 Reading Errors

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Appendix H: Word studies in Phil 3:10-17

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Appendix I: Grasping the figures of speech and imagery

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Appendix J: John Wesley’s Small Group Accountability questions

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Appendix K: Leading an inductive Bible study as a Group

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Bibliography

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Introduction

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For years I have taught and preached the Word of God and sometimes I confess, I am not sure who was the most benefited by all that I said. In fact, to be honest, my greatest joy or fun was the preparation for the teaching and preaching.

Hours went by effortlessly and before I realized it. I got so much from these study times that other entertainment, sports, or business activities appeared as interferences or distractions to what had become my chief delight: the adventure of studying God’s Word.

As with the popular TV program CSI, the investigator cannot come to a conclusion until all the evidence is collected. The investigator must go “where the evidence leads.” This is inductive investigation that is applied to Bible study.

Admittedly this can become addictive to the point of neglect of other primary responsibilities like family relations and ministry to others, so a balance is required.

Be warned: you are about to enter into the delight of discovery Bible Study. “How sweet are Your words to my taste, sweeter than honey to my mouth!” (Psa 119:103).

Elizabeth Elliot wrote in the introduction to her book Keep a Quiet Heart, “It is reasonable to believe that the One who made the worlds, including this one and us who live in it, is willing to teach us how to live. He ‘became flesh’ in order to show us, day by day as He walked the lanes of Galilee and the streets of Jerusalem, how to live in company with God.” This is the goal of why we study His Word. We want to know how He really thinks and what He wants and desires, so we can “live in company” with Him. Men have always wanted to follow their intuition or imagination of how God must be or should be, according to their standards. However, God has chosen to reveal Himself fully in the pages of inspired and infallible texts so that there can be no mistakes, misunderstandings or misconceptions of Who He is and what He is all about. As two lovers separated by space being forced to get to know each other by correspondence, carefully and progressively revealing their inner most feelings, desires and dreams in the hope that the other one will understand and accept him/her as he/she really is. In the same manner, God demonstrates and declares how He is and what He desires for anyone who will listen and with all their hearts desire to know Him through the words and letters of His written Word.

No other study could be more important or valuable to a believer. Imagine being able to glean the wisdom of the wisest Man who ever lived, the insights of reality from an eternal perspective, the discernment of personalities, and the intelligence of the Creator. We enter into an internship with All-­‐knowing, never mistaken though often misunderstood, and Guarantor that everything He says or commands is true and best for our lives. He shouts His wisdom in the pages of Holy Scripture, but His children must chose to listen, move close to Him and pay close attention or His words will go unperceived as shouts in a wild crowd.

It is the goal of this study to help every believer to learn how to dissect the voice of God through the pages of His Book that we might honor Him with our lives.

Don Fanning

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Inductive Method of Bible Study

Inductive Method of Bible Study Focus: How should we study God’s Word?

Have you ever attempted to play a sport you have never practiced before like cricket or squash? You may not have known where to begin. Some simple instructions greatly would have increased your ability to enjoy the sport.

In a similar way, most Christians are interested in studying the Bible, but do not know how to begin. When they learn how to be more effective in studying Scripture, they became better at understanding God's Word and can see its truth implemented in their lives.

Revelation and Inspiration As we begin to study the Bible for ourselves, it is very important to think through the implication of its authorship. Is it really God's Word and thus true and eternally relevant? Or is it simple the thoughts and inspiration of men? Ultimately our views of the authority of the Bible and of the incarnation of Christ are related. For instance, in John 10:34-­‐36, Christ taught that the Old Testament was totally accurate. In Matthew 4:4-­‐7,10, He quoted it as being authoritative.

Furthermore, He taught His followers that He was speaking God's own words (John 3:34) and that His words would not pass away, but would be eternally authoritative (Matthew 24:35).

He even said that the Holy Spirit would bring to mind to the apostles what He had said so that they would be able to reproduce it in their preaching and write it down accurately, not depending only upon their memory and human understanding (John 16:12-­‐15). Peter confirmed this stating, “no prophecy of Scripture is of any private interpretation” (2 Peter 1:20), which means that no individual or prophet on his own thought of and wrote God’s Word, nor did it come “by the will of man” (1:21), rather they were “moved by the Holy Spirit” (1:21b) to pen the infallible and inerrant Words of God. Thus we have in our hands everything Christ wanted to teach His church.

Your view of inspiration should be related to your personal Bible study and meditation. Even though you believe in the Bible as a unique, written message from God, you would defeat the purpose of God if you failed to apply biblical truths to your life.

THE MAIN GOAL OF INDUCTIVE BIBLE STUDY: DON’T JUST STUDY OR INTERPRET IT, BUT APPLY IT TO YOUR LIFE!!!

Proper Attitude for Bible Study

Inductive Method of Bible Study 7 When you personally received Christ as your Savior and Lord, you began a great adventure. This adventure is mapped out in the pages of the Holy Scriptures. As you read and study the Bible in the power of the Holy Spirit, you will receive meaning, strength, direction, and power for your life, if you want it. You will learn and claim the many great promises God has reserved for His own children along with His special instructions for how to live like Him. Approach the Bible in prayer, awe, and expectancy; with a submissive, willing mind; and with a thirst for truth, wisdom, trustworthy guidance, and bonding with the Lord Jesus Christ. When you come with a humble and contrite heart, you can trust God the Holy Spirit to reveal the understanding of His will to you, and you will experience the cleansing power of His eternal Word.

Above all, as you study God's Word, be eager to obey all that He commands,* and rejoice in the knowledge that you are an ambassador for Christ, seeking men in His name to be reconciled to God. *[See www.obeythecommands.blogspot.com for a daily explanation of 365 of the imperatives, i.e., the commands, in the NT or purchase “Truths to Live By” online at www.branchespublications.com] Ease of error entering the churches Many doctrinal errors have grown out of a lack of biblical perspective, or a wrong view of scriptural truth. The Savior says, "You are in error because you do not know the Scriptures, nor the power of God" (Matt 22:29).

Study the Word as a miner digs for gold, or as a diver plunges into the depths of the sea for pearls (Prov 2:1-­‐7). Most great truths do not lie upon the surface. They must be brought into the light by patient toil and investigation.

How some people tend to use the Bible: 1. Consultation approach: “I have a problem, and I want to know what the Bible says about it.” Curiosity usually finds options, but seldom commitment.

2. Vitamin pill approach: “A few verses a day supplies the spiritual strength for the Christian life.” The Bible is not a fetish or a “good luck” charm for life’s problems.

3. Consecutive approach: “A chapter a day keeps Satan away.” A few verses for a sense of being spiritual before others is a legalistic, self-­‐serving practice and inevitably sets someone up for disillusionment.

4. Repetitive approach: “Every Christian should read through the Bible every year to be spiritual.” This is a good idea for general Bible knowledge and awareness, but this is not Bible study; it is Bible reading.

5. Devotional commentary approach: “Learn what the Scriptures say by reading what the experts have said about it.” This can be helpful, but we

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Inductive Method of Bible Study need to see it for ourselves, in order to decide what we are going to put into practice each day.

6. Methodical approach: “Inductively we should discover what each part of God’s Word means and what a passage teaches us what to believe and how to live. Thus we need to follow definite and distinct steps, as we will discuss in this manual for Inductive Bible Study.

Purpose of this study This course is dedicated to teach you how to study the Bible in a simple, clear, and concise way! These are the steps that great Bible teachers take to know the Bible.

Kay Arthur writes, "Inductive Bible study draws you into personal interaction with the Scripture and thus with the God of the Scriptures so that your beliefs are based on a prayerful understanding and legitimate interpretation of Scripture -­‐ truth that transforms you when you live by it."

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Do you find yourself overwhelmed with Bible study and devotions?

Do you ever wonder why you should study the Bible?

Do you feel that the Bible is too difficult to understand?

Do you wonder if God has something to say to you?

Do you wonder why Christians disagree?

Do you wonder how you can learn more in less time?

Do you wonder how you can improve your relationship with God? Maybe you are not wondering and are doing just fine with Bible study.

Perhaps even your devotions are on fire; but would you like to improve and grow in God’s wisdom?

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Three Ways to Study God’s Word

There are three common ways to study the Bible and all have their advantages and shortfalls:

First is the “Deductive Approach:” This is the common way of reading the Bible. This is the logical or philosophical approach, trying to find some spiritual meaning out of every text in the Bible. The reader acts as a detective, which seems good at first, as we all need to deduct from what the Bible says. This form usually starts with a premise such as a topic or theological idea that is presumed to be true or needed, and then pulls verses out of the Bible to support it.

In criminal cases deductive often logic begins by the police assuming the accused is already guilty, then they attempt to prove it. This is a dangerous way of thinking in the courts as well as in Bible study, because you can prove almost anything by deductions. The right approach is the CSI approach: investigate the evidence before forming an opinion.

A title of a recent theological paper was, “According to the Reform Faith, Is There Hope for Man Beyond the Reach of the Gospel?” This title is a deductive logic question. It presumes the “Reform Faith” is absolutely true; therefore, the logical deductions of how men are saved according to the reform faith is suppose to give the answer for those who never hear of the gospel. What if their presupposition is not true?

This deductive method tends to skip the key process that helps you organize what the biblical text says in a logical manner. This presumes that what someone else said was true, then deduces from it. The danger is that when ideas are pulled out of their biblical context, they result in theology, interpretations, and applications that may not exist or be true, often quoting other teachers more than biblical evidence, but they always seem logical. Does biblical evidence get in the way of theological logic?

The philosopher assumes that if it is logical, it is true. This is one of the major reasons for different theologies among Christians.

Second is the “Opinion Approach:” This form of biblical study uses the personality of the reader as the template for gathering the information from the text. Whatever is read and studied is compared to the reader’s experience and education. The reader has the tendency to go to the text with firm preconceived ideas. The pitfall is even if you are a seminary grad and experienced pastor you will miss many truths in the texts and get things wrong. You only see what you want to see. This person’s typical statement is, “Well, I believe it this way…” without being able to prove it clearly in the Bible, or caring whether his views can even be proven, for it makes no difference to him. He trusts is feelings.

In criminal justice this is like jumping to conclusions based on impressions, circumstantial or hear-­‐say evidence or popular opinions. Just because many people

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Inductive Method of Bible Study believe something does not make it true. Time must be spent to examine the evidence before coming to a conclusion.

Third is the “Inductive Method:” The Inductive approach looks at the whole text in its context and pulls out facts, interprets them, and only then applies them. One should establish a truth or premise by the process of induction, then use deductive reasoning to draw from proven truth the implications for life. Deductions should be the final step as we apply what we have proven to be true. Any deductive application must fit the facts of the text.

There are no pitfalls with this method as long as the “exegete” is honest to the text.

In a court of law, inductive logic makes no assumptions, but follows the evidence before making a conclusion. This is the method of proper Bible study methods.

A scientist seeks to establish the facts concerning a matter before drawing conclusions. He begins by observing the relevant phenomena and recording the results of his study. Then he carefully puts the pieces together to develop a theory or hypothesis (a possible solution) as to what the separate items investigated mean.

Then he tests his hypothesis by other studies, comparing the evidence, etc., which reinforces his conclusions or demands further research. Finally, he tests his conclusions by putting it into practice in life situations.

Summary: Inductive verses Deductive A “deductive approach” to the Scriptures accepts some hypothesis or belief, and then searches for the verses that seem to support it and life-­situations that appear to illustrate it. From a previously accepted premise, conclusions are drawn as to what actions must necessarily follow.

But the premise may be wrong! Practically anything can be-­‐-­‐and has been-­‐-­‐”proved” by quoting verses of Scripture out of context.

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The statement: “There is no God,” is found in Psalm 10:4b, 14:1 and 53:1.

That is three witnesses! But of course the context makes it clear that it is the “wicked” and the “fools” who make such an assertion.

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“All is vanity!” or meaningless (Eccl. 1:2) is certainly a statement that needs to be carefully qualified in the whole context of the book of Ecclesiastes.

In other words, selected verses or statements may mean something completely different when understood in their full context—the chapter or the book in which they occur, or the Bible as a whole—quite different from what they might appear to mean in isolation by well intended people studying the scripture.

Moreover, although every statement in the Bible is a true record, not every statement is true. Some obvious examples are the words spoken by Satan, the false prophets, the friends of Job, and the opponents of Jesus. They are recorded accurately, but may not be true.

Only what the Bible affirms is true! We must observe carefully not only what is said, but also by whom, to whom and under what circumstances.

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Inductive analysis must necessarily precede deductive implications.

By the process of examining particulars or parts of a statement or paragraph, induction seeks to establish a general principle from the evidence.

It is a procedure that begins by analyzing the individual words or the parts, and then reasons to the universal or the whole. Induction is the logic of discovery.

It draws a general conclusion or a hypothesis only after carefully observing as many facts as are available. In our study of Scripture, we must make every effort to examine all the evidence, not to be content with only some of it.

To be sure, both the inductive and deductive approaches are complementary one to another in our search for truth and biblical living. The inductive approach, however, must be given first priority. We can only deduce conclusions from what we are convinced to be true by our own inductive research.

A thorough inductive study of the books of the Bible should always precede the deductive studies of themes or topics of theology.

Why? Too many of us get our exercise by “jumping to conclusions!” We think and act without adequate information or experience.

We readily accept what is untrue, and settle down into the ruts of our traditions.

We do not wish to be disturbed or dislodged. But there can be no spiritual nor intellectual growth until we willingly and vigorously cross-­‐examine our prejudgments and presuppositions, rather than to blindly defend them.

Our goal in studying the Bible properly is to fulfill Paul’s challenge: “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth” (2 Tim 2:15).

To make this happen the Bible student must be familiar with and know how to use the tools of Bible study, which includes resource books and commentaries, web-­‐ based resource data and Bible software.

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Inductive Method of Bible Study

Bible Study tools

See Appendix B for free Online Bible Study tools.

Modern Translation New King James Version New American Standard Version New International Version New English Translation (NET Bible) Study Bible The Open Bible The Ryrie Study Bible The Thompson Chain-­‐Reference Bible Bible Survey Talk Thru the Bible Jensen’s Survey of the Old Testament Explore the Book Bible Introductions Introduction to the Old Testament A Survey of Old Testament Introduction New Testament Introduction An Introduction to the New Testament Concordance The New Strong’s Exhaustive Concordance of the Bible Young’s Analytical Concordance of the Bible Topical Bible Nave’s Topical Bible Bible Handbook The Bible Almanac The New Unger’s Bible Handbook Eerdman’s Handbook to the Bible Bible Dictionary The Illustrated Bible Dictionary The New Bible Dictionary Unger’s Bible Dictionary

Bible Encyclopedia The Zondervan Pictorial Encyclopedia of the Bible Wycliffe Bible Encyclopedia The International Standard Bible Encyclopedia Bible Commentary The Wycliffe Bible Commentary The Bible Knowledge Commentary The New Bible Commentary Bible Atlas The Moody Atlas of Bible Lands The Macmillan Bible Atlas Baker’s Bible Atlas Linguistic Tools Theological Wordbook of the Old Testament Englishman’s Hebrew and Chaldee Concordance of the Old Testament An Expository Dictionary of New Testament Words Dictionary of New Testament Theology

Bible Software: These are the basic packages. Each offers an increasing number of commentaries, journals and other resource books.

BibleWorks ($359)

Logos Bible Software ($150-­‐ $1690) QuickVerse ($245) eBible ($10-­‐$350) WORDsearch ($90-­‐$345) BibleSOFT PC ($125-­‐$450)

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Overview of the Steps to Bible Study:

Preparation for Bible Study:

1. Receptivity for what will be discovered: “He who has ears to hear, let him hear” (Mark 4:9 and Revelation 2-­‐3). This is evident by those who “tremble at the Words of God” (Ezra 9:4; also in Isa 66:2, 5; Dan 10:11). How important is it to you to learn God’s will?

2. Reading with care: Paul wrote the Ephesians to read carefully what he had written so that “through reading they might understand his insight into the mystery of Christ” (3:4). Poor reading skills will hinder our comprehension of what God is saying; therefore, this tool must be developed. Are you willing to learn the skills necessary to study His Word?

3. Reflection on meaning: The key to transformation is meditation, which is the prolonged reflection on the meaning of the words and passages of the text and how they apply to one’s personal life. Paul told Timothy to “Think about what I am saying and the Lord will give you understanding of all this” (2 Tim 2:7). Do you believe that the greatest way to live is conforming to all that God says in His Word? Without this belief, there is not enough motivation to sustain the effort to discover the riches of His Word.

If we are going to mature spiritually we must learn directly from God’s Word, then meditate on decisions about how to allow one’s mind to think, what to value in life and how to behave in order to conform to God’s manual for how to live. Thus it is important to have a method that works and gives us a clear and accurate perspective on what God expects. The following is the Inductive Method for discovering God’s meaning in His Word.

Graphic of the process in general:

Broad panorama

Place in Testament Concept of Sense of a Book paragraphs General observation

Meaning of words

Comparison with other Books by author then other Books

This process will lead us through these steps: 1. Examine the data 2. Question and Interpret the data 3. Test and Apply the data

Application within meanings discovered

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Inductive Method of Bible Study

Three-­Step Procedure for Bible Study

1. Observation: What is this passage saying?

Observation describes the act of taking notice, fixing the mind upon, beholding with attention and as used in science includes the idea of making and recording one's findings, a skill certainly applicable to fruitful inductive study of the Scriptures. This book will give charts for recording your findings.

Observation is not just seeing but perceiving what one sees, so that one becomes mentally aware of what one observes. A trained observer sees what the casual observer misses. Our goal is to become a detailed observer of the riches within a biblical text.

This will require sharpening our English grammar, learning dissecting techniques for complex sentences, using new language tools and computer skill (if possible), then following proven rules we attempt to discern the meaning of what we are seeing in the text. The better we become at observing the text many questions will result, which lead us to the next step in our Bible Study.

2. Interpretation and Correlation: What does this passage mean?

Interpretation is the process of gleaning the meaning that the original author meant to communicate. What did the Spirit mean to communicate through the original authors? This is the goal of the biblical investigator.

It is said that when Toscanini played the Ninth Symphony of Beethoven, he said, “It was not me, gentlemen, it was Beethoven.”

By questioning the meanings of what we have observed, then researching the answers to our own questions is the key to meaningful Bible Study. The more questions we think of, the better and more meaningful our eventual teaching will be to the hearer. You are answering the questions the hearer would have wanted to ask. The questions are generally grouped around the following type of questions for investigation:

o Definitions of words o Meanings of verbs and phrases o Relations with other passages o Literal or symbolical meanings o Progression in revelation and understanding o Implications for doctrines and life

Interpretation begins with a purpose or hypothesis of what the passage means. This purpose is then checked with other nearby passages before and after the immediate

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context. If there is One Author, then no verse will contradict another.

Presupposition: If an apparent contradiction appears, there is a problem somewhere in the interpretation or we are missing the key that harmonizes the passages.

Then the investigation extends to other books in the Bible to see how other passages deal with the same concept or issue. If the Holy Spirit is the Author of all inspired Books, then there can be no contradictions. This is called correlation.

Only at this point should other outside sources be consulted like commentaries, dictionaries and theological books, primarily to confirm your established facts.

When the clear conclusion is reached as to the meaning of a passage, now decisions can be made with confidence: what am I going to do about what I know God is saying? Is it always God’s will to obey what He says? That takes us to the next step.

3. Application: How do I apply this passage to my life?

Studying a subject that does not make a difference in one’s life gets to be old fast, but to learn concepts and principles that enrich and satisfy one’s life progressively gains motivation and fulfillment.

In Bible study, application is inserting the truths you have discovered through observation and interpretation to use in your personal life, which will progressively be transformed into God’s design and a deeper enjoyment of walking with God His way. The Bible is written to transform our minds or ways of thinking as we discover its meaning and wisdom (Rom 12:2, “And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God”).

Howard G. Hendricks, well-­‐known conference speaker and Christian education expert, spoke of three stages of attitudes toward Bible study:

1. The “castor oil” stage—when we study the Bible because we know it is good for us, but it is not too enjoyable.

2. The “cereal” stage—when our Bible study is dry and uninteresting, but we know it is nourishing.

3. The “peaches and cream” stage—when we are feasting on the Word of God.

The application of God’s Word, when properly understood, results in a life that is enviable in any culture.

Inductive Bible Study is …

Not just for information But for transformation

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Inductive Method of Bible Study

In the Application stage of Bible Study we’ll learn (1) to evaluate a text to determine if the purpose of the text was just for the time of the Early Church or was there a principle, example or command that was for all believers everywhere; (2) to decide on our specific application for our circumstances, that is, our personal action points we believe are the best ways to put God’s Word into practice; (3) to commit openly and with others to commit to practice everything we are learning.

Keys to successful Bible study

1. The student must be born again: “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because the are spiritually discerned” (1 Cor 2:14)

2. The student must have a love for God’s Word: “I have treasured the words of His mouth more than my daily bread” (Job 23:12). Jeremiah said, “When your words came, I ate them; they were my joy and my heart’s delight, for I bear your name, O Lord God Almighty” (Jer 15:16).

3. The student must be willing to do hard work. "My son, if you accept my words and store up my commands within you, turning your ear to wisdom and applying your heart to understanding, and if you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the LORD and find the knowledge of God" (Proverbs 2:1-­‐5). With the Psalmist whose “delight is in the law of the Lord, and in his law he meditates day and night” (Psalm 1:2)

4. The student must be wholly surrendered to God. Jesus said, “If anyone chooses to do God’s will, he will find out whether my teaching comes from God or whether I speak on my own” (John 7:17)

5. The student must be obedient to whatever teachings he discovers in God’s Word as soon as he sees them: “Do not merely listen to the Word, and so deceive yourselves. Do what it says” (James 1:22)

6. The student must acquire a childlike mind. Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children” (Matt 11:25). A child recognizes his ignorance and is ready to ask questions and be taught, trusting in his teacher.

7. The student will study the Bible as it is, God’s Word. As the Thessalonians “accepted it not as the word of men, but as it actually is, the Word of God” (1 Thes 2:13). These are not opinions or optional ways of thinking.

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8. The student will practice prayerfulness. The Psalmist said, “Open my eyes that I may see wonderful things in your law” (Psalm 119:18)

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Observation

Focus: What Do I See

We are engaged in observation when we ask the question: What does this passage specifically say? We shall learn how to employ appropriate methods to enable us to answer this question. Biblical scholars call this “exegesis.” Exegesis is derived from two Greek words which literally mean “to lead out;” hence, the term is used to describe the process of “reading out” what the text says. This stands in sharp contrast to “Eisegesis,” which describes “reading into” the text one’s own ideas.

Luther’s view of studying God’s Word Martin Luther whose focus on God’s Word brought about the Reformation, said he studied his Bible in the same way he gathered apples. He encourages us to: “Search the Bible as a whole, shaking the whole tree. Read it rapidly, as you would any other book. Then shake every limb -­‐-­‐ study book after book. Then shake every branch, giving attention to the chapters when they do not break the tense. Then shake each twig by a careful study of the paragraphs and sentences. And you will be rewarded if you will look under each leaf by searching the meaning of the words.”

Beginnings The first step in Bible Study is to get the big picture; to see the forest before the individual trees! We must observe the passage in its entirety in order to better understand the individual parts!

A crime has been committed. As Chief Criminal Investigator, your mind races with a multitude of questions. But as you approach the crime scene, you stop, look around, and do what you know must always be done first in order to solve the crime. You get the big picture! You observe everything carefully to make sure nothing is missed in your upcoming investigation, and that all items are accounted for and observed where they lie in relation to each other, as they were at the time of the crime in order that your future investigation and conclusions can be supported by the evidence! Studying the Bible is very similar to investigating a crime scene.

Observation first, and, later, Interpretation.

1. How to read a Book in the Bible – Grasping the context of the passage: Lets start with Philippians Read the Bible book by book, not by chapters and verses. The chapter and verse divisions were not inspired by the Holy Spirit, but were added to the manuscripts hundreds of years later.

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Our present chapter divisions, inserted about A.D. 1228, are probably the work of an archbishop of Canterbury, Stephen Langton. He first made these divisions in the Latin Vulgate; subsequently they were transferred to the printed Greek New Testament, and so found their way into our English versions.

F.O.T.O. "Focus On The Obvious" Read through the book (or chapters) you are studying, observing for the obvious facts, details, events or ideas, those things, which are usually repeated.

This is how to grasp the flow of the Book or the argument of the author. This helps develop a sense of the unity of the Book. The more you learn to notice, the more you will see in every text you henceforth study.

Make a note of the author’s thought in each paragraph. Each one is a single thought.

See if you can define his main idea. If seeking to master a book you will want to read it through 20-­‐30 times, always before beginning the study.

As already stated, the three things that are usually most obvious and easiest to see are people, places and events. Please do not be distracted by minute details, by verses you do not understand or by your favorite passage. Remember that you are attempting to establish the context and you do so by observing and marking the most obvious facts.

Let the acronym F.O.T.O. be your watchword as you begin to study any passage, chapter or book. Resist the temptation to look at the study notes of you Bible, especially if the passage is unclear. You do not want to spoil the priceless joy of self-­‐ discovery. (see www.preceptaustin.org/observation.htm)

2. Categorize the Book – Make a note of the style and purpose of the author. Is he writing a history (like Exodus or Acts)? Is the author writing poetry for praise and worship (like Psalms) or prophecy as warnings or an apocalyptic Book describing the end times? Is the Book a biography (like the Gospels)? Each will have a distinct method of how to interpret their material.

As you are reading, watch for who is the author? Then look for to whom he is writing? Are there indications of when the book was written? Likewise, why was the book written?

3. Outlining – What major divisions do you see in the chapters of the Book? Is there a change in topics or tone? Create an outline for your assigned verses from Phil 3:10-­‐17.

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Inductive Method of Bible Study Every literary work must be organized and structured to be effective in communicating a message. Our duty is to discover this structure from the text. Your outline will help you recall the material in the Book.

Look for major divisions, then sub-­‐divisions, then segments of the sub-­‐ division, and finally paragraphs that make up these segments. When you have seen the big picture of the Book in this manner you have a grasp of the context of the Book.

Our problem is that we read passively, just to finish a chapter or Book, just to feel good that we did our Bible reading for the day. We treat it too often as an assignment in school, instead of a treasure map or life-­‐saving procedure to learn.

We need to read actively, reacting to each statement, talking back to the Bible with questions. Be engaged. Take everything personal. Follow a procedure consistently.

First Step: Where does our passage fit in the entire Bible?

Overview of the Bible

We will begin our investigation by understanding the panorama or scope of the biblical text, then see how the parts (individual books) all fit together.

Old Testament books at a Glance

Pentateuch History Poetry Prophecy Genesis Joshua Job Isaiah Exodus Judges Psalm Jeremiah Leviticus Ruth Proverbs Lamentations Numbers 1 Samuel Ecclesiastes Ezekiel Deuteronomy 2 Samuel Song of Solomon Daniel

1 Kings

Hosea

2 Kings

Joel

1 Chronicles

Amos

2 Chronicles

Obadiah

Ezra

Jonah

Nehemiah

Micah

Esther

Nahum

Habakkuk

Zephaniah

Haggai

Zechariah

Malachi

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Divisions of Bible Books are primarily grouped by literary style or genre

Recognizing the literary style or genre: What do these styles mean for the interpreter? Each literary style uses language in a special way. Readers must understand every passage according to its distinct literary style.

• Narrative or history (or story) give facts of events or dialogue statements of protagonists whether correct or false they are accurate. In the OT there are 17 historical books, which make up about 40 percent of the Bible, whereas the Prophets cover 22 percent, the Gospels about 10 percent and the Epistles about 8 percent. There are fifteen major heroic narratives, three major tragic narratives, and many event narratives scattered throughout the OT. Look for general principles and be careful of exaggerated meanings of the parts of the stories, esp. the parables (to signify “hidden” meanings).

• Wisdom literature (Job, Proverbs, Ecclesiastes and Song of Solomon) written to give instruction on how to think about people, decisions, values, God and relationships. Be careful not to make a general wisdom statement into an absolute promise, i.e. “If you do this you will live a long life.”

Proverbs are not chronological or sequential, but seemingly random and self-­‐contained nuggets of wisdom to apply to one’s life.

• Poetic texts (Psalms) are prayers and praise, with occasional prophetic instructions. Other books that are written at least partially in this genre include Proverbs, Song of Solomon, Lamentations, Habakkuk, Zephaniah, Obadiah and Micah. Other books that contain a large portion of their content in a poetic format are Job, Ecclesiastes, Isaiah, Jeremiah, Hosea, Joel Amos and Nahum. It is a genre that is scattered throughout the Bible, both OT and NT. It is found in the Pentateuch, parts of Ezekiel, Zechariah, Matthew, Luke, Romans, and Hebrews.

Hebrew poetry is unique in that it is the balance of thought, instead of the balance of sound as in other languages. Thus the Hebrew poetry will use a variety of forms of parallelism to communicate these ideas (synonymous, antithetic, constructive, climactic and figurative parallelisms). Each one designed to redefine a thought of the author.

• Prophetic texts (Prophets) consist of one-­‐fourth of the Books of the Bible (22 percent) and cover about 500 years of Israel’s history until BC 722, which was mostly written to the apostate nation Israel, as well as surrounding nations. They are the most diverse books in the Bible and use a wide variety of styles and topics. Some of their difficulty is they can be

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long (esp., Isaiah, Jeremiah and Ezekiel) and often without a clear story line for the reader to know what is happening.

New Testament Books at a Glance History Mathew Mark Luke John Acts

Paul’s Letters Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon

General Letters Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude

Division of the NT Books by genre

Prophecy Revelation

• Gospels are Narrative history though not technically history, because the overriding purpose is to present the “good news” to the needs of different people (i.e., to Jews or to secular Greeks) which relate the same stories with a different purpose. The Synoptic Gospels are often unrelated stories, which keep a general movement, whereas John’s Gospel covers fewer details of the life of Jesus revolved around seven miracles written to prove His deity.

Jesus teachings fall into the following types of context: Wisdom or pithy sayings (Mat 5:3-­‐10; 7:7, 12), Antithesis or attacking a position by taking either an opposite point of view or a view point from a different perspective (Mat 5:21, 27, 31, 33, 38, 43), argumentation, a formal reasoning (Mat 6:25-­‐34) concerning worry or a fortiori argument (arguing from the lesser to the greater), i.e., if God cares for birds and flowers, He will care for His children. Then there is the debate or dialogue with Jews about his teachings (Jn 6:35-­‐71; 7:14-­‐44).

• Parables are simple stories that relate profound truths. They are a figure of comparison. Look for the main theme of the story. The author is relating aspects of the characters, the events and cultural circumstances to illustrate a truth or attitude, but not particularly a doctrine. The danger in teaching on the parables is to make them say more than the original author meant to say (called eisegesis). The parable is not meant to be

Inductive Method of Bible Study

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analyzed as a didactic passage, rather is studied as a single theme illustrated lesson.

1. Determine why the parable was told.

2. Does the teller or author give the meaning of the parable?

3. Is there a surprise element in the parable?

4. Can the central meaning of the parable stand on its own when secondary elements are removed.

5. Focus on the essential parts of the story that contribute to the meaning, without exaggerating the nonessential parts.

6. Compare parable passages, if any exist.

7. Do not use parables to formulate doctrine, but to clarify other doctrines of more literal passages. .

• Epistles or Teaching Letters – Didactic literature designed to be analyzed for our correction and teaching to establish doctrine and practical commands for living. Of the 27 books in the NT, 21 are Epistles.

There are no books in the OT that are epistolary form. This is the earliest form of Christian literature as several were written before the first Gospel (James, 1 and 2 Thessalonians, 1 and 2 Corinthians, Romans and probably Galatians) which probably was Mark. These epistles give the earliest interpretation and application of the teachings of Jesus.

Greidanus described these epistles as “long-­‐distance sermons” (p. 314), thus are understood to be identical to what the author’s would have said in person.

Paul penned 13 of the 21 epistles in the NT, which cover the entire spectrum of theological issues. Eight of the Epistles are General because they are not addressed to specific churches or individuals. John wrote three, Peter, two; and James and Jude, one each. Hebrews is anonymous, yet it is the most Christological of all the epistles, especially the first ten chapters.

The Epistles are the richest material for understanding the deepest theological truths and dealing with practical behavior, values and attitudes.

• Apocalyptic (Book of Revelation) is the genre of predictive prophecy in the NT. This style is used in the second half of Daniel, passages in Joel, Amos and Zechariah. In the NT Matt 24, Mark 13, 1 Thess 4:13-­‐18 and the Book of Revelation are considered apocalyptic. The NT passages are written to reveal the Second Coming of Christ and events following the

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rapture. They should be taken as literally as possible, and then symbols explained in other books (i.e. Daniel, Ezekiel).

NT Timeline

Books are written in a time that may be referred to or implied in the text. Appendix E gives a complete chronology of all Bible Books. The following is the sample of the introductory information for the Philippian text of our study.

AD 30

40 50 60 70 80

The church begins (Acts 1) 35 Paul’s conversion

49 Jerusalem Council 70 Jerusalem and Paul’s 2nd Missionary destroyed journey (Acts 15) 64 Rome 75 John leads 58 Paul’s burns church in Ephesus 1st arrest 75 Construction 46 Paul’s first (Acts 21) 67-68 Paul of Coliseum missionary 54 Paul’s Peter executed journey third missionary (Acts 13) journey (Acts 18) 68 Essenes hide 61-63 mss in caves at Paul’s Roman Qumran Imprisonment (Acts 28) Writes the Prison Epistles, incl. Philippians

90

100 85-95 John writes his 5 Books 98 est. John dies

Target text for this book a Study of Philippians 3:10-­17

The text we will be studying in this course will come from the epistle of Philippians, thus we can understand that it will be a didactic or teaching text meant to be analyzed and carefully understood.

Best translations for Bible Study and structural outlining

It is recommended that the choice of Bible translations be one of the more literal translations than the paraphrased versions. This is because we are attempting to emulate the original as much as possible to glean the original meaning from the structure. They may be good for reading, but the following versions would be better for studying:

NAS = New American Standard Amp = Amplified Version ASV = Authorized Standard Version 1901 ESV = English Standard Version RSV = Revised Standard Version KJV = King James Version NKJV = New King James Version

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Paraphrase versions tend to be a thought-­‐for-­‐though translations (i.e. a dynamic equivalent of the original but sometimes very differently arranged). These versions focus on communicating the meaning of a passage over the closeness to the structure of the original language. This also means there will be an additional subjective element from the opinion of the translator as to what this meaning actually is. These translations include:

NRSV = New Revised Std Version NAB = New American Bible NJB = New Jerusalem Bible NIV = New International Version NCV = New Century Version ICB = International Children's Bible

Or the even more paraphrased versions hardly comparable to the originals in their concept-­‐for-­‐concept philosophy of translation. These include:

NLT = New Living Translation Phillips = J B Phillips Paraphrase GNT = Good News Translation CEV = Contemporary English Version TLB = The Living Bible Msg = The Message Additional note on translations concerning words in italics:

“Although every translation has some degree of interpretation, the NAS is the least interpretative of the modern translations. The NAS also has the advantage over the NIV in that it identifies words in italics that are not present in the original language but which have been added by the translators to make the passage more readable.

Several other versions also use italicized words (ASV, Darby, KJV, NKJV, YLT) to signify words and phrases added by the translators to clarify or smooth out the reading. This feature helps one know when they are standing on solid ground (words not in italics) or "thin ice" (italicized phrases). Note that popular versions like the ESV, NIV, and NET Bible do not use italics (although sometimes they include notes to help explain the specific rendering.)”

Retrieved from http://www.preceptaustin.org/inductive_bible_study.htm

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Inductive Method of Bible Study

A Step-­by-­step Process for Observation

First steps:

Introductory and Historical Background of the Book of Philippians:

This is to understand the circumstances that formed the background for specific comments or any other historical data that might be referred to in the text. For example, the emphasis on the believer being comforted by the joy that we have in Christ, especially in the midst of suffering and persecution that both Paul and the readers were experiencing. The background gives added meaning to the text.

Author

Paul, Apostle to the gentiles

Date:

Approximately AD 61, from Rome

Setting:

Paul and his team had been at Philippi on their 2nd missionary journey 10-­‐12 years earlier (Acts 16:11-­‐40). This was the first church on the European continent established by Paul. It is possible converts from Jerusalem and disciples from Paul’s earlier ministries may have already established the Roman church. Hearing of Paul’s imprisonment in Rome, the Philippians sent a gift with Epaphroditus (a member, elder or leader of the church), which he delivered (4:18). He wrote this letter as a thank-­‐you and to encourage their generosity to all ministries.

The letter was written toward the end of Paul’s imprisonment, after writing Colossians, Ephesians, and Philemon because Paul wrote in Philippians that Luke was no longer with him (2:20), yet Luke had been there when Paul wrote Colossians (Col 4:14) and Philemon (Phil 24).

Readers:

All the believers at Philippi and readers in all the churches everywhere.

Purpose of writing:

To thank the Philippians for the gift they had sent Paul and to encourage the believers in their difficult circumstances to experience the joy that can only come from an intimate relationship with Christ.

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Basic outline:

1.

2.

3.

4.

Joy in suffering (1:1-­‐26) Joy in serving (1:27-­‐2:30) Joy in believing (3:1-­‐4:1) Joy in giving (4:2-­‐23)

Example of a chart of the entire book

To have a perspective of the entire Book under study, a chart of all the major themes of the Book and segments of the themes, help keep the context of a particular paragraph or sentence in mind. Making a Chart of the entire book, paragraph by paragraph might look something like this:

Used with permission

Skim or read through the whole book in which the text you are focusing on is found—note major segments in the text. This will be obvious in the Structural Outline to follow.

Then summarize the themes, or chapters of the Book in one statement each– Keep tweaking these statements as you continue to study the Book. Eventually you will be able to go through the entire Book (and then the NT, and eventually the OT) stating the purpose of each chapter or major division of every Book in the Bible. Keep

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practicing until you can reach this goal. Remember: we’ve got our whole life to master His Word. Do not waste time. Start a program to master His Word.

Geography:

A good Bible software program allows one to click on a geographical reference (like Philippi) which hyperlinks to a map of the site or area. Philippi was located on the Egnatian Way, the main transportation route in Macedonia, which joined the Appian Way uniting the eastern empire with Italy.

Can you locate Philippi on the map?

Can you locate Thessalonica? From the distance key (lower right-­‐hand corner of the map) can you determine the approximate distance between Philippi and Thessalonica? These are two geographical locations mentioned in chapter 4. How does this geographical information add significance to the thank-­‐you Paul is writing?

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Begin the analysis of our text (paragraph or verse): Once we have identified the background, historical context and overall sense of the entire book, now we are ready to proceed to the next step.

1.

Focus on a particular segment of text you want to study. This segment may be several paragraphs covering one theme. (For our study the text will be Philippians 3:10-­‐17).

2.

Break the entire segment down into individual statements or thoughts. Look for the natural break points or major segments of thought in the text.

[Write the verse breaks in a structural outline] The keys to breaking down the verses or sentences are the connecting words, verbal words (i.e. gerunds) or phrases that introduce a descriptive clause.

Code breakers (conjunctions provide clues to understand the meaning: Meaning or Relationship :

Introductory conjunction or connecting word

Cause/reason: “because, for this reason, since, that…”

Gal 2:11, “Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed.”

Comparison: “as, also, just as, like, likewise, more, more than, so as, so also too”

1 Cor 7:3, “Let the husband render to his wife the affection due her, and likewise also the wife to her husband.”

Conditional: “if”

Gal 6:9, “And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart.”

Continuation: “and, either, neither, nor, or”

1 John 2:23, “Whoever denies the Son does not have the Father either; he who acknowledges the Son has the Father also.”

Contrast: “although, but” (4,108x), “but rather” (29x), “except, even though, however” (128x), “much more, nevertheless” (71x), “only, otherwise, whereas, yet” (474x), “instead of” (37x), “in spite of“(15x) Ephesians 5:18, “And do not be drunk with wine, in which is dissipation; but be filled with the Spirit” Emphasis: “indeed, only”

Phil 3;8, “Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.”

Explanation “for, now”

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Inductive Method of Bible Study 1 Jn 5:14, “Now this is the confidence that we have in Him, that if we ask anything according to His will, He hears us.”

Location/position “at, in, on, over, where, wherever”

1 Cor 3:3, “for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men?”

Purpose/result “for this purpose, in order that, so that, that, then therefore, thus”

Acts 26:16, “But rise and stand on your feet; for I have appeared to you

for this purpose, to make you a minister and a witness both of the things which you have seen and of the things which I will yet reveal to you.”

Time

“after” (773x), “afterwards” (74x), “as soon as” (55x), “at that time” (93x), “later” (29x), “before, now” (2,191x), “then” (3,607x), “until” (575x), “when” (2,751x), “while”

How many of these words can you find in Philippians 2? In Philippians 3?

How to write the Structural Outline for Phil 3:10-­17

One of the best ways to see a Scripture passage in its entirety is to arrange itwith the main thought and supporting or defining clauses in a Structural Outline. Before analyzing individual parts of a segment or sentence, it is easier to see how all the parts and individual concepts fit together in a structured outline format.

There are three basic principles that guide us for outlining a text for teaching its content:

(1) Communicate the message of the Spirit; do not just outline it.

(2) Find the outline of the passage; do not try to recreate it.

(3) Let the passage dictate to you; do not dictate to it.

This procedure allows the student to see all the individual parts as the Spirit revealed them to the author, and how they relate to one another. Our goal is to get in the flow of the Spirit by discerning the meaning of His revelation. This is where the power of the Spirit anoints a messenger: when a teacher/preacher is saying precisely what the Spirit gave to the churches. This message does not change. Follow the principles below when developing a Structural Diagram:

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1. Read the Scripture passage as many times as necessary to understand what it is saying.

2. Separate the passage into Significant or “independent” clauses (stand alone), which may range from a single word to an entire phrase lining them to the far left side. Everything will describe this clause or main sentence.

3. Arrange the “dependent” clauses (incomplete sentence) by indenting dependent or subordinate clauses under the primary word or phrase that it explains or amplifies in order to create a visual picture showing how each thought relates to other concepts.

4. It is important to note that there is no perfect Structural Diagram. You do not need to be an expert in grammar to develop an outline of a Scripture passage.

It is simply a matter of identifying.

5. Connecting words (conjunctions), verbal phrases (gerunds and participles), relative pronouns, or prepositions can mark the beginning of a new line.

6. Prepositional phrases (preposition + object) will modify nouns as adjectives or verbs as adverbs.

Significant Clauses are usually aligned to the far left with dependent clauses or phrases placed under the words they best describe. By arranging the phrases in a way that visually demonstrates how they relate to one another. The resulting outline allows you to see the relationship of the various words and phrases that make up the Scripture passage, and forms an organized structure on which to do further investigations.

Steps to writing a Structural Outline of a Passage (Phil 3:10-­17)

The structure involves the relationship of all the parts of a sentence.

The objective that we are seeking to identify is:

a. What God has said (the content) through the author. b. How God has said it (the form) and what this meant to the readers and then to us.

• Relationship of words, phrases, clauses, connectors, and sentences • Structure or arrangement of the elements of each sentence.

Elements of the Structural Outline

We communicate through our use of grammar:

1. Verbs (be able to identify all verbs in any sentence)

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2. Subject of the sentence and/or the Direct Object of the verb (this is the one doing the action–subject-­‐and the one receiving the action– object) 3. Modifiers or descriptive words (adjectives, if defining a noun, or adverbs, if defining a verb or verbal word) 4. Learn to identify independent clauses (stand-­‐alone sentences) and dependent clauses (cannot stand alone, often introduced with a relative pronoun like when, that, then, etc.).

5. Phrases, verbal (begin with a participial, gerund or infinitive) or prepositional phrase.

6. Connectors or conjunctions, which join or compare different elements of the sentence for special meaning.

Principles to follow in developing the Structural Outline:

1. Recognize that the paragraph is the basic unit of the structure and meaning.

a. Not the verse or the chapter b. A paragraph is a group of sentences or related ideas that deal with an idea o theme. c. There can be many subordinate or dependent thoughts or clauses, but they are all united. You must discover the meaning of their union. d. Sentence markers and paragraph markers are not inspired. They were added later by a mortal man and thus can be evaluated in our study.

2. The main statement (subject/verb) of a paragraph should be placed at the left hand margin of the page.

3. Each line should contain a primary declaration and its descriptions or modifiers unless: a. There is only one modifier of each type. b. Unless a modifier is too long for the line and must be subordinated.

4. The subordinate or dependent clauses and phrases are indexed under the word in the main sentence that it describes or modifies.

5. Two or more modifiers (words, phrases or clauses) or direct objects should be written in a column beneath the word that it describes, if this helps visualize the meaning of the text.

6. Lists of names, qualities or actions should be placed in a vertical column for clarity.

7. The key independent clauses begin at the left margin and everything else describes or modifies parts of the main thought.

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Practice writing a Structural Outline

Step one: Copy the text from the Bible as it appears in digital form without breaks: (this is pretty heard to see which part is describing which part).

10

I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead. 12Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me. 13 Brothers, I do not consider myself yet to have taken hold of it. But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus. 15 All of us who are mature should take such a view of things. And if on some point you think differently, that too God will make clear to you. 16 Only let us live up to what we have already attained. 17 Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you.

Step 2: Separate each sentence with one subject and one verb on a line and/or by separation markers on separate lines: (this shows the different elements of the paragraph, but not how they are related)

10

I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.

12 Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.

13 Brothers, I do not consider myself yet to have taken hold of it.

But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.

15 All of us who are mature should take such a view of things.

And if on some point you think differently, that too God will make clear to you.

16 Only let us live up to what we have already attained.

17 Join with others in following my example, brothers, and take note of those who live according to the pattern we gave you.

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Step 3: Place each phrase either as beginning a new thought or under the word/phrase that it describes or modifies.

10

I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.

12 Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.

13 Brothers, I do not consider myself yet to have taken hold of it.

But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.

15 All of us who are mature should take such a view of things.

And if on some point you think differently, that too God will make clear to you.

16 Only let us live up to what we have already attained.

17 Join~~ with others in following my example, brothers, and take note~~ of those who live according to the pattern we gave you.

Step 4: Notice how the text appears to fall into three or four main divisions: These become the three main points of a lesson or message. This is how the Holy Spirit inspired the main thought of His message to the churches. Can you melt these down to a single main idea? How many subordinate ideas can you find to place under the main idea?

3:10-12 (write the main theme): 3:13-14 (write the main theme): You might want to make v. 15 different from vv. 13-14* (write the main theme): 3:16-17 (write the main theme):

Can you summarize this study in one sentence? Try answering these two questions:

What is the main subject?

What does Paul say about this subject?

* Remember there is no absolute right way or wrong way to do this outline. It is your sense of the passage that you want to communicate.

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(continuing numeration from page 27)

3.

Try to summarize or outline the main thought in each segment of text, or a key idea in each segment. [Put your summary above each segment on your structural outline].

Ask yourself how each segment of thought relates to other segments. What is the author’s flow of thought? How has the author arranged the segments of text together to communicate his message?

Worksheet: Titling each major section of the passage and subpoints: I. ____________________________________ 10 I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.

12 Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.

A. B. C. II. __________________________________________ 13 Brothers, I do not consider myself yet to have taken hold of it.

But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.

A. B. C. III. __________________________________________ 15 All of us who are mature should take such a view of things.

And if on some point you think differently, that too God will make clear to you.

A. B. IV. __________________________________________ 16 Only let us live up to what we have already attained.

17 Join~~ with others in following my example, brothers, and take note~~ of those who live according to the pattern we gave you.

A.

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B.

C.

4.

As you read through each segment, what are key ideas, words, or phrases the author is emphasizing or using to communicate his message?

Is the author using a particular literary device or structure?

Does this help me understand the organization or key points in the text?

How to observe Key Words and Key Phrases

Key words and phrases let you discover the author’s logic and flow of main ideas. This reveals the author’s intended message or purpose. Do not become frustrated at this point. Every word has meaning within a context.

Sometimes the same word in another context may mean something else.

How do you know what the word “train” means? A railroad? A wedding train? An royal entourage? To train for a sport? You cannot know what a word means until it is used in a sentence. The context determines the meaning. What does the author mean by the word he uses?

How many meanings of “know” in our passage (Phil 3:10) can you think of?

Select the words in the previous practice that you think merit further definition or explanation to make the passage clear.

Another example of the importance of contextual meaning: The word “desire” in 1 Tim 3:1 is the first requirement for a “bishop” or “pastor,” but this word means to “covet, be ambitious, indulge in or love” which in another context means to “lust, or concupiscence.” It is a powerful emotional motivation. The context determines whether it is good or bad motivation. a) Key words are often identified because they are repeated. b) Key words are essential to the understanding of the text and cannot be removed without dissolving the text of its meaning. They must be defined to understand what the author was saying. c) Key words may include pronouns, synonyms, or phrases. d) Key words may be key only in a paragraph, chapter or a book. e) Key words often form the basis for making a list of key words to explain.

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From the structured outline below circle the key words, especially the key words to look up the meanings. Then put boxes around the important verbs to look up in the next step of the study.

10

I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.

12 Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.

13 Brothers, I do not consider myself yet to have taken hold of it.

But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.

15 All of us who are mature should take such a view of things.

And if on some point you think differently, that too God will make clear to you.

16 Only let us live up to what we have already attained.

17 Join~~ with others in following my example, brothers, and take note~~ of those who live according to the pattern we gave you

Make a list of the words that you are going to look up for their meaning: 1) “know” 2) “power” 3) 4) 5) 6) 7) 8) 9)

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Inductive Method of Bible Study 10) 11) 12) 13) 14) 15) 16) 17) 18) 19) 20)

Do not forget to look up “perfected.”

See Appendix H for help in locating definitions.

For a few of the key words in a passage you might want to do a more thorough Word Study. The following page is a chart for recording your findings.

Inductive Method of Bible Study The Word Study Form 1. English Word: 2. English Definition: 4. Original Word and Short Definition(s):

5. Occurrences in the Bible:

6. Root Meaning and Origin:

7. Biblical Usage:

8. Application/Evaluation:

3. Comparison of Translations:

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5.

What else to look for in the text:



Connectives are Words that connect ideas and phrases (but, and, or, because, therefore, with, in order that, if). These indicate reasons, conditions, comparisons, contrasts and conclusions.

Terms of “Conclusion, Reasons for/Results of” •

•

List words or phrases that are a reason for something or a result of something. Look for key words: because (1330x), therefore (903x), in order that for this reason (68x), for (7,629x), so (2,199x) and so that (975x). o Rom 3:20, “Therefore we conclude that a man is justified by faith apart from the deeds of the law.”

“Every time you see a “therefore” always ask the question, “What is it there for?” It always refers to something stated in the previous verses.

Terms of explanation: •

“for, because.” These are often “connective” words that join two thoughts to make something clear or understandable. It is a marker to show the cause or reason for something, especially the reason for a previous statement.

Example: “For Ezra had set his heart to study the law of the Lord and to practice it, and to teach His statutes and ordinances in Israel” (Ezra 7:10).

7.

What seems to be the main point of the text you are studying? Does the grammatical or literary structure of the text draw attention to it? This refers to the lexical-­‐syntactical analysis. a) Verbs: note tense of the original language (present, aorist, imperfect, perfect, subjunctive, etc.) and number (plural or singular). Most imperative in the NT are plural commands, meaning they are to be practiced by the whole congregation together, not primarily to be individually understood. b) Grammatical Construction (esp. verbs) c) Nouns and Pronouns: note names, places, relationships and antecedents d) Adverbs and Adjectives: note how and what they describe: 1 Cor 11:26-27, “For as often as ye eat this bread, and drink this cup, ye do shew the Lord’s death till he come. 27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body

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and blood of the Lord.”

Words ending in –ly are adverbs. They describe the verbal action, not the character of the subject of the sentence. Does this have implications for the Lord’s Supper practice? (see 1 Cor 11:29).

8.

What are the literary techniques or figures of speech that the author uses? These are used to catch the attention or to emphasize his thoughts as vividly as possible.

When we say that we interpret the Bible as literally as possible, it does not mean that we ignore what is obviously not to be taken literally. An expression in English, “He is up a tree” or “it’s raining cats and dogs,” are not to be understood by the literal meanings of the words. Error in biblical understanding occurs when these figures of speech are taken literally, instead of what they mean.

For a fuller explanation and understanding of Figures of Speech see the Appendix G in the back of this book. These are ten most common techniques to recognize.

Figures of Speech

Below are a list of the various kinds of Figures of Speech found in the NT. Not all of them are found in any one passage, but they do appear periodically in the NT.

a) Comparisons: the association of things similar.

Similes (Latin: similis, “like or similar”). It is the comparison of two or more things using comparative adverbs “as,” “like,” or “so.” indicated by the word “like” or “as.”

“Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa 1:18). The comparison carries the imagery of blood and death, while white refers to purity. It is a visual image.

Metaphors provide a more direct and stronger association (ie. “I am the bread of Life”).

b) Contrasts: the association of opposite things to emphasize or compare differences. Note the presence of the word “but” which usually signifies a contrast.

See Psalm 1 for a contrast between the godly and ungodly person.

c) Repetition or Progression of Words, Ideas or phrases by restating it over and over.

In Psalm 139 the author repeats the phrase, “His mercy endures forever” in every verse.

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Inductive Method of Bible Study d) Advice, warnings or commands. These usually follow the teaching passages in the NT, and become the practical and implicit action points the obedient believer is expected to follow.

Acts 20:31, “Therefore watch, and remember that for three years I did not cease to warn everyone night and day with tears.”

e) Reasons: an explanation or justification of a decision, command, action, etc. If the author feels his ideas, concepts or terms are not clear he will take space in his writing to explain it or to show the OT reasons for what he is saying.

f) Questions: The author may preclude a problem by asking a question in the text that the reader may be thinking or he may be answering a question already written to him as in 1 Corinthians Paul answers a series of questions from a letter written to him. Sometimes questions are used to introduce a new theme and sometimes to conclude a topic.

Rom 6:1, “What shall we say then? Shall we continue in sin, that grace may abound?” Then he proceeds to answer the question. g) Climax or Emphatic Statements A statements that reveal emotions and significance that summarizes his argument (inductive discourse) or introduces a discussion applying a clear statement (deductive discourse).

h) Cause and Effect Relationships A “If ... then.” As the author seeks to explain the existence of the reader’s present circumstances he may use backward logic. Every effect has a cause.

Gal 6:7, “Do not be deceived: God cannot be mocked. A man reaps what he sows.”

Gal 2:21, “I do not set aside the grace of God; for if righteousness comes through the law, then Christ died in vain.” i) Generalization: The author uses a series of observations or concepts that lead up to a conclusion or principle based on these truths. This is an inductive discussion.

In Romans 8 Paul builds the teaching of the Holy Spirit working in us concluding, “What then shall we say to this? If God be for us, who can be against us?” (8:31). j) Particularization: This is the opposite technique: the author makes an inclusive statement, then presents details or illustrations to support it as in

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Mat 6:1. Then the next four paragraphs describe what he means.

Write below any Figure of Speech that you found in our text (Phil 3:10-­17):

1) 2) 3) 4)

9.

Are there other portions of scripture in the context I should reference that might be related in thought or shed light on something in the present text?

How do the preceding verses shed light on the meaning of our text?

What was Paul comparing to knowing Christ from the preceding verses?

What is the theme of the previous context? (3:7-­‐9) Is this a similar theme?

Write below, in your own words, how these verses give the context or parameters of possible meaning in our passage (3:10-­‐17).

10.

Think about the historical context in which this might have been written.

Who wrote it, where, when, to whom, why, etc. Does this help me understanding better what the author is saying? More about these questions in the next section on interpretation.

Write the probable reason for the great affection between Paul and the Philippian church from their history?

11.

Repetition of Thought or Word – Look for words, phrases, or ideas that are significantly repeated throughout the passage. This type of observation should not simply count the number of times a word is used, but rather help in identifying the key things being addressed. One of the most common in the NT is the phrase, “in Christ.”

Note: You may find repeated words in English or in the original language. In Appendix F the Greek words are defined. You will notice a repetition of the Greek words that are slightly different in the translations.

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12.

Types of Statements – Look for different statements such as: commands, promises, rhetorical questions, warnings, and exhortation (encouragement). These set the tone of the passage and give us great insight into how to apply the passage.

2 Tim 4:5 “You, however, be self-­‐controlled~~ in all things, endure hardship *~, do an evangelist's work*~, fulfill*~ your ministry.” Taken from my book, Truths to Live By, a daily devotional on the imperatives of the NT. The code markings indicate the type of imperative in the original. (~~ means a present continuous command; *~ means an urgent aorist imperative) (See www.branchespublications.com).

List as many of these types of statements in our passage as you can find: 1) 2) 3) 4) 5)

13.

Descriptions – Look for words, sentences, or phrases in the passage that describe God, people, places, or things. Very often a passage of scripture will describe God’s character, or the character of a Christian.

What do I learn about God that so attracted Paul?

What was the power that Paul sought?

What kind of fellowship did Paul want to have with Christ?

How perfect did Paul think he was?

In the context, what was Paul forgetting? Why?

What is the definition of a “mature” or “perfect” person in this passage?

How would you define this “example?”

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Who do you know today that walks this way?

14.

Comparison and/or Contrast – Look for the places in the passage that show similarities or differences in certain things, people, or ideas. Key words to look for are: but, however, and where as.

“The wicked are not so, but they are like (introduces the simile or comparison to) chaff which the wind drives away” (Psalm 1:4). What is the imagery of “chaff?”

Terms of comparison are the most common type of figurative language in the Bible, often comparing similarity between things that are independently dissimilar. The idea is to take something that is familiar and use it to give the reader insight into something, which is unfamiliar or less familiar.

Example: Psalm 1 – the man who delights himself in the Word of God and meditates on it day and night “will be like (term of comparison = simile) a tree planted by streams of water, which yields its fruit in its season, and its leaf does not wither; and in whatever he does, he prospers” (Ps 1:3) Practice explaining the similes: Practice with Jeremiah 17:7,8 Jer 17:7-­‐8 “Blessed is the man who trusts in the Lord and whose trust is the Lord.

“For he will be like a tree planted by the water, that extends its roots by a stream And will not fear when the heat comes; but its leaves will be green, And it will not be anxious in a year of drought, nor cease to yield fruit.

Where there any comparisons in the context? (See v. 8)

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Practice passage: Phil 4:15-­19 See how quickly you can write the structural outline then identify the key words for your investigation.

Moreover, as you Philippians know, in the early days of your acquaintance with the gospel, when I set out from Macedonia, not one church shared with me in the matter of giving and receiving, except you only; 16 for even when I was in Thessalonica, you sent me aid again and again when I was in need. 17 Not that I am looking for a gift, but I am looking for what may be credited to your account. 18 I have received full payment and even more; I am amply supplied, now that I have received from Epaphroditus the gifts you sent. They are a fragrant offering, an acceptable sacrifice, pleasing to God. 19 And my God will meet all your needs according to his glorious riches in Christ Jesus.

Write the structural outline on the following pages: then mark the key words of the passage for investigation and any other key word or concept that you will examine.

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Extra space for practicing a Structural Outline of Gal 3:21-­27: Note: in the Structural outlines, questions usually go all the way to the left-­‐hand column because they either introduce or conclude a concept or paragraph.

Gal 3:21-27, “Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22 But the Scripture has confined all under sin that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept under guard by the law, kept for the faith, which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor. 26 For you are all sons of God through faith in Christ Jesus.”

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Extra space for Structural Outline: Practice doing 1 Thessalonians 1:3-­12

For our exhortation did not come from error or uncleanness, nor was it in deceit.

4 But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts. 5 For neither at any time did we use flattering words, as you know, nor a cloak for covetousness— God is witness. 6 Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of Christ. 7 But we were gentle among you, just as a nursing mother cherishes her own children. 8 So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us. 9 For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God.

With this data, like pieces of a puzzle, we are ready to begin making sense out of all the evidence gathered as we begin to put the pieces together.

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Interpretation

Focus: What Does it Mean?

Only after we have determined what a passage says, do we have the tools to interpret what it means. What do all these facts mean?

In a classroom when a professor asks, “Are there any questions?” and there is no response. He can surmise either that his presentation was so clear everyone understood it perfectly, or it was so muddled the students are so confused they do not know what questions to ask.

Pride may impede asking questions for fear of appearing ignorant. Jesus said we should come to Him as little children (Matt 18:3), who incessantly ask questions.

The typical line on police shows is, “I’m with the FBI. I’d like to ask you a few questions.” The biblical investigator seeks to see the relationship between the clues of observation and reconstruct the events and meanings as the author intended them to be understood.

We are engaged in interpretation when we start asking the questions: What did this passage originally mean? We shall learn certain principles that will enable us to correctly interpret, avoiding misinterpretations. Biblical scholars call this “hermeneutics.” (For a more complete study of hermeneutics go to http://www.elnews.net/churchofhope/wp-­‐content/uploads/2009/10/Hermeneutics.pdf for a free download).

In Greek mythology, Hermes was the messenger of the gods. In the New Testament, the Greek word hermeneia is translated “interpretation or translation” (See I Cor. 12:10), which in turn has come into English from the Latin interpres meaning “go-­‐between.”

“There is only One Interpretation, but Many Applications!”

“The primary purpose of interpretation is to discover what the author meant by what he said, to discover his purpose and message. You should try to put yourself in his place and recapture his thoughts, attitudes and emotions. You should try to recreate in your mind the experiences of the author to discover why he wrote what he did in a certain historical situation for a specific purpose. Also you should try to understand the people for whom he was writing.”

(From the Joy of Discovery by Oletta Wald; page 41)

Dr. Howard Hendricks of Dallas Theological Seminary said: "Meaning” (of the Scriptural passage) is not our subjective thoughts read into the text but God's objective truth read out of the text. As someone has well said, the task of Bible study is to “think God’s thoughts after Him." The miracle is that He used human authors to do so. Working through their personalities, their circumstances, and their concerns, the Holy Spirit superintended the crafting of a document. And

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each of the human authors—God's coauthors, we might call them—had a specific message in mind as he recorded his portion of the text. That’s why I like to refer to the step of Interpretation as the recreation process. We’re attempting to stand in the author’s shoes and re-­‐create his experience—to think as he thought, to feel as he felt, and to decide as he decided. We’re asking, What did this mean to him? before we ever ask, What does it mean to us?"

Suggested Types of questions to investigate

• • • • •

Definitions: What is the definition of this word or verb?

Meanings: Which of the definitions fit here? What does the verb tense mean?

Implications: How does this meaning fit with other similar verses?

Relations: What is the relation between words, phrases, sentences, etc.?

Progressions: Is it inductive or deductive? Does it conclude or build a case?

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First: Ask the 5W/H Questions: Who? Where? Why? When? What? How?

“I keep six honest serving-­‐men, [They taught me all I knew] Their names are How and What and Why, When and Where and Who.” (Attributed to Rudyard Kipling)

Interrogate the Scripture

When you are studying a passage of the Bible, and come across an issue, phrase, topic, idea, or word that you do not understand, always ask the question, “What does it mean?” But first we have to learn what the author wanted to say, then later what it means for us today.

Questions 1-4 (Who, where, when , how) are concerned about details, though not every verse will have need of these questions, nor their answers.

These are called the Four Subordinate Questions (Traina, pp. 109-110).

Who? o

Who is speaking/writing? To whom and/or about whom is he speaking?

o

Who are the main characters? Who is mentioned in the book? (What do we know about them? Why are them mentioned?

o

Who are the readers?

o From the text, what do you see are the author’s / reader’s concerns, questions, emotions, characteristics, convictions, strengths and weaknesses.

- What cultural issues need consideration?

- When did the events occur?

- Determine whether the issues addressed apply to the local situation in the author’s day or universally to all believers.

- Are they temporal or timeless? o Without discerning the context, many quote, “The truth shall make you free,” quoting John 8:31-­‐32. This verse refers to the disciples who are to abide in Christ’s Word, then they would know God’s truth, which alone can set a person free.

Question: Who was Rufus in Rom 16:13?

Answer: The son of “Simon a Cyreian” (Mk 15:21), who followed his father up Calvary’s hill as he carried the cross of Jesus!

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Where? o Where did (or will) these events happen? (Why? When?) Where was this said/written? Where was the author when he wrote this Book? o Why is this place important? Is there something about the place that adds impact to the meaning of the passage? o In Phil 4:16 Paul refers to a time ten years before when he received two gifts from the church at Philippi within a 5-­‐6 week period. The two cities were 60 miles apart, which represented a 3-­‐day walk each way. This geographic concept adds value to their offering to Paul.

Example: there were two water sources that flowed through aqueducts into Laodicea: one from a hot spring and another from a cool mountain stream, but by the time it arrived in Laodicea it was lukewarm, useless for either purpose.

When? o These questions seek to find anything significant about the time the Book was written or a relationship between the passage being studied and the previous passages. o When is this written? How does it correlate with other historical events at that time? o The time of day or day of the week or year might be given. o When did this verbal action occur? The phrase, “after these things” show sequential time.

How -­ means? o How did something happen? Is there something providential or consequential? o How is the truth illustrated or clarified? o Nicodemus asked, “Who can these things be?” and he got his answer.

If you do not ask, you will never know.

The final two questions must be used constantly. These are the Basic Questions for probing the meaning of a passage. .

What? This is the Definitive question o What is the author doing or what is his condition? o What are the main events of the book? What provoked the writing of this book? o What are the circumstances? What is the historical/cultural setting, especially as referred to in the text?

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o What is the main subject of the paragraph, the chapter, the whole book? o Ask meaning questions: What is the meaning of the word, analogy, verb sense/definition or phrase? What did it mean to the author and readers? o What is the significance of the observed: • Repeated words, phrases, ideas, themes • Key words, key verbs (esp. imperatives) and themes • Who, when, where, how, why • Connectives (markers of major divisions) • Questions and answers • Emphatic statements • Summary statements How many “What-­‐questions” can you derive from our passage in Phil 3:10-­‐ 17?

1.

2.

3.

4.

5.

6.

7.

Why – reason, purpose or result? This is the Rational Question o This is the most significant of all the questions. o Why was this book/letter written? Why was a certain word used (instead of another word with a slightly different meaning)? o Why did the author say it this way? What is the reason behind the statement or action? o Bombard the text with WHY questions o Why was this written? (What purpose?) o Why did he say it this way? o Why is he here? ["Is this clause or phrase telling me: who, when, where, what, how (means, manner), or why (purpose, reason, result) about the VIP?"]

God feeds the birds, but He doesn't throw the food into their nests.

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2 Tim 2:7, “Consider what I say, for the Lord will give you understanding in everything.” Command + Promise

How many questions does this verse provoke in your mind?

1.

2.

3.

4.

5.

If you don’t talk to your Bible, your Bible isn’t likely to talk to you!

Do you read Scripture like Dr. Watson o Sherlock Holms?

Holmes: Watson: Holmes: Watson: Holmes: Watson: Holmes:

“You see, but you do not observe. The distinction is clear. For example, you have frequently seen the steps which lead up from the hall to this room.”

“Frequently.”

“How often?”

“Well, some hundreds of times.”

“Then how many are there?”

“How many? I don’t know.”

“Quite so! You have not observed. And yet you have seen. That is just my point. Now, I know that there are seventeen steps, because I have both seen and observed” (“A Scandal in Bohemia” in The Complete Sherlock Holmes. New York: Doubleday, 1927)

The first two steps of Inductive Bible Study might easily be recycled at this point. As you ask questions about the text, you might revisit the observation stage for some answers, which might in turn provoke more questions.

A final question must be answered with discernment: “So what?”

What does all my observations imply about the relationships of the people involved?

What are the effects of the action on those present? What is the relevance to our present world situation? Go back to the Phil 3:10-­‐17 passage and how many of these questions do you see.

Inductive Method of Bible Study

Step one: Step two:

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The Process of Interpretation Pray and commit to meditating on your findings Discern which questions are the most important to answer. Do not ask questions that can be answered with “yes” or “no.”

Step three: Define the key words both by dictionary and context. Chose the definition that best fits the context.

Step four:

Compare word usage in concordances, translations,

Step five:

Investigate the usage of words in other biblical texts.

Step six:

Consult with historical, cultural books, geography, Bible dictionaries,

Step seven: Evaluate the apparent difficulties within the text to explain, variety of interpretations, pros and cons of each one, while meditating on the implications of applying the interpretation to the author’s daily life.

Step eight:

Conclude, “It seems that the author is saying…”

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Practice: Develop questions from our text that will need answering: 10

I want to know Christ and the power of his resurrection and the fellowship of sharing in his sufferings, becoming like him in his death, 11 and so, somehow, to attain to the resurrection from the dead.

12 Not that I have already obtained all this, or have already been made perfect, but I press on to take hold of that for which Christ Jesus took hold of me.

13

Brothers, I do not consider myself yet to have taken hold of it.

But one thing I do: Forgetting what is behind and straining toward what is ahead, 14 I press on toward the goal to win the prize for which God has called me heavenward in Christ Jesus.

15 All of us who are mature should take such a view of things.

And if on some point you think differently, that too God will make clear to you. 16 Only let us live up to what we have already attained.

17

Join~~ with others in following my example, brothers, and take note~~ of those who live according to the pattern we gave you.

Inductive Method of Bible Study Who questions:

Where questions:

When questions:

How questions:

What questions:

Why questions:

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Second: Find Answers Sometimes we try to interpret too much at one time and get discouraged. When you find something in the passage that you don’t understand, start with a small part of the passage that isn’t clear such as a word or phrase, then work your way up until you have a better grasp of the unclear portion of scripture. Try using the following process.

1. Word – Look at a specific word that you do not understand: define the word (try using a dictionary, Bible dictionary, or concordance) 2. Phrase/Sentence – If the word alone doesn’t answer your question, move to the phrase or sentence to get a better understanding of the unclear portion of the passage.

3. Paragraph – If you still cannot find the answer to your question, after having looked at the phrase/sentence, then consider the paragraph and its meaning.

4. Chapter – After having looked for your answer in the paragraph, then consider the meaning and usage of the whole chapter. What is the theme?

5. Book – Your next step is to look at the overall theme or context of the whole book to find your answer. Who is the author? Who is he writing to? Why? 6. Bible – Next consider your question within the whole Bible. Look for other passages of scripture that might address the same idea, word, or phrase (Use cross-­‐references or a concordance)

A Reason for Apathy in Bible Study

This leads us to the most common problem: being afraid to ask questions to which one does not have an immediate answer, or may not even be able to answer. This is precisely the motivation for research and investigation. Pride is a killer to serious Bible study. Never be afraid of what you may discover in His Word. Only be afraid you will not want to listen to what you see.

Suggestion: Always write down your questions even if you cannot find the answers to them. The depth of your teaching or preaching is measured by how many questions you can answer.

You might do a question chart like this:

Verse Observation Question

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The Hermeneutical Bridge

Avoid arriving at an interpretation of Scripture based on your personal opinion, popular consensus, gut feelings, the persuasiveness of an argument, and even what you have been taught by other respected teachers (including a specific "brand" of systematic theology). Sometimes the most difficult aspect of interpretation is to "unlearn" prior faulty, flawed interpretations!

Remember that interpretation is the bridge between observation and application.

Accurate interpretation is not only possible but it is crucial lest we inappropriately apply the Bible.

Three steps to interpreting the data collected:

Step one: We must find the answers to the questions raised.

Step two: We must summarize our material effectively.

Step Three: We must recreate the passage to make it vivid and relevant for our contemporary world. **These should force us to use the basic research tools for Bible Study.

To begin put yourself on the side of the bridge with the original author and readers.

1. In 90 AD the author wanted the audience to DO something for an intended reason, purpose and result.

2. He used words (lexical studies). Always look up key words and verbs in an English Dictionary, a original language lexicon and a concordance. We must understand the language of our translation (i.e. English).

3. Whose meaning he held in common with his audience (cultural context through a Bible Dictionary) 4. Arranged in sentences (grammar and syntax) that made sense to them.

5. See the paragraphs-­‐basic unit of thought, (style), which are consistent.

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Inductive Method of Bible Study 6. Examine the immediate context to help his audience (historical and geographical context, i.e., a Book Introduction – usually the first part of a commentary on a specific Book).

In the story of the Good Samaritan, “A certain man was going down from Jerusalem to Jericho…” The road from Jerusalem to Jericho descends from 2,500 ft above sea level at Jerusalem to about 800 ft below sea level at Jericho. This is a 3,300 feet differential descent, thus about a 6-­‐hour journey.

7. Know what they should do (knowledge and purpose). Watch for the imperatives.

8. Why they should do it (feeling, argument and theology). It made sense to them.

Recommendation: It is best to only go to the commentaries after you have exhausted your personal studies to see if you have missed anything and to see if your conclusions agree with the commentaries.

Step two: Now move over the bridge everything that applies to today’s world A. Our task is first to enter into the world of the audience and the mind of the author to determine what he meant by what he said and why he said it, in other words, what he wanted the original readers to do.

First: Go back to the structural outline created earlier in our Observations of the text. Name each paragraph or theme with a creative and memorable title.

Write either a brief sentence (declarative title) or a topical statement (brief phrase).

Second: Outline the passage and paragraphs, using a summary chart as below: I.

___title_______ A. __________________ B. _________________

II.

_______________ etc.

Third: Recreate the passage by making it excitingly contemporary. First this will require empathy. We must relive the experience of the 1st century author/reader by becoming part of the story. This means to “feel within” vicariously. This step may take godly imagination. Can you imagine being in the humble dwelling where Paul was chained to a Roman soldier, taking care of his needs as he taught what God was revealing to him?

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Then we have to realize that man has not changed, but his culture, behavior, likes and dislikes may vary, but man is essentially still the same in every culture at all times. He loves, he is selfish, he loves his children, yet is petty, angry, fearful, frustrated, and yet able to respond to the revelation of God. B. Next, we'll move to what principle or purpose was behind his instruction. {A principle is a timeless or universal truth, valid across time and culture.} C. In the process we'll answer the question "Why did the Holy Spirit record this, here, in this manner?"

D. Then we'll ask "What does the Holy Spirit want to say to our audience and how?"

E. Finally, we'll reverse the process to put that principle into the words and lives of our audience today.

The significance of these distinctions is fourfold: 1. We have no right to interpret any passage until we have observed carefully what it says.

2. There can be no debate among sincere students of the Bible as to what a passage is observed to say.

3. A passage can never mean today what it never meant when it was inspired, i.e., as the biblical writers intended the text to be understood.

4. There can be only one correct interpretation of any passage of Scripture, while there can be any number of different, quite valid, applications of the spiritual truths or principles contained in the passage.

To be sure, we may not always agree as to what that one correct interpretation-­‐-­‐what the passage meant -­‐-­‐ is, but we must strive diligently to attain that goal. When we disagree, let us do so agreeably.

Let us always apply the principle attributed to Augustine: “In essentials unity, in nonessentials liberty, in all things charity [agape-­‐love].” The rub, of course, comes when we cannot agree on what is essential and nonessential! It is then that we need (Eph. 4:1) . . . to lead a life worthy of the calling to which [we] have been called, (2) with all humility and gentleness, with patience, bearing with one another in love (agape), (3) making every effort to maintain the unity of the Spirit in the bond of peace.

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Dr Roy Zuck observes that...

“In recent years we have seen a great surge of interest in informal Bible study.

Many small groups meet weekly in homes or in churches to discuss the Bible— what it means and how it applies. Do people in those groups always come away with the same understanding of the passage studied? Not necessarily. Some may say, "To me this verse means this," and another person in the group may respond, "To me the verse doesn't mean that; it means this." Studying the Bible in this way, without proper hermeneutical guidelines, can lead to confusion and interpretations that are even in direct conflict. Did God intend for the Bible to be treated in this way? If it can be made to mean anything we want, how can it be a reliable guide?... "You can make the Bible say anything you want," some argue.

And yet how many of the same people say, "You can make Shakespeare say anything you want"? Of course it is true that people can make the Bible say anything they wish so long as they disregard normal approaches for understanding written documents.

When many people approach the Bible, they jump from observation to application, skipping the essential step of interpretation. This is wrong because interpretation logically follows after observation. In observing what the Bible says, you probe; in interpretation, you mull. Observation is discovery; interpreting is digesting. Observation means depicting what is there, and interpretation is deciding what it means. The one is to explore, the other is to explain.” (Roy B. Zuck, Basic Bible Interpretation)

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Basic Principles of Hermeneutics (Interpretation) There are two primary methods of interpretation: Allegorical Method and the Literal Method of Interpretation.

The Allegorical Method was developed by the Hellenized Jews in the pre-­‐ Christian era and then followed by the Christians influenced by Platonic philosophies, especially around Egypt. This school teaches that beneath each verse in the Bible (i.e. beneath the obvious) is the “real” meaning of the passage. Hidden in each sentence or statement is a symbolic spiritual meaning.

Augustine from the fifth century used the allegorical method to write the blueprint of the Roman Catholic Church as the City of God, i.e., the kingdom of God on earth.

This method of interpretation was initially rejected by all of the Reformers. Luther called it a scourge. Calvin called it Satanic. Those holding to the principles of the Reformation generally regard this method of interpretation as undermining the power and impact of the literal Word. Later some of the Reformers would return to this method when it was convenient to prove their theology and understand the Book of Revelation.

The Literal Method accepts the literal rendering of each sentence unless by virtue of the nature of the sentence or phrase or a clause within the sentence renders it impossible, i.e., the figures of speech or fables of allegories do not admit to being of a literal interpretation.

If the literal sense of a passage fits the purpose of the original author’s message, then no other sense is sought. When the NT authors refer to the OT Scripture, they interpret those passages literally. The writings of the earliest Church Fathers (Ignatius of Antioch, Ireneaus, and Justin Martyr) indicate that they took Scripture literally, unless the context clearly mitigated against it.

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Principles of Biblical Interpretation

There are certain principles that will help us to accurately interpret the Bible. These principles are derived from the Scripture itself. We do not go beyond the boundaries or limits of the Bible to discover these laws and maxims that are used to determine the meaning of Scripture. The Bible interprets itself.

Principle 1: The literal interpretation Principle We take the Bible at what it says clearly and plainly. We take everyday things as literal as they obviously appear. The golden rule of interpretation is “When the plain sense of the Scripture makes common sense, seek no other sense.” Take every word at is primary, usual, meaning, unless the facts of the immediate context, studied in the light of related passages and fundamental truths, clearly indicate otherwise.

Principle 2: The Contextual Principle

D. A. Carson wrote, “A text without a context is a pretext for a proof text.” This refers to the abuse of a single verse or phrase taken out of context to “prove” a particular view. The context refers to the accompanying sentences or paragraphs. The Word of God is a perfect unit. The word “text” is derived from the Latin word, which means to “weave.” The Scripture cannot be broken; they all tie together perfectly. Thus, we must examine the verses preceding the verse in question and the verses following it, to get a sense of its context. We must consider the verse within the context of the whole Book and then the whole Testament. The Bible must be interpreted within the framework of the Bible itself.

Most heresies are the perversion of some fundamental doctrine of the Bible. False teachers take verses out of context, twist the Scriptures, and manufacture doctrines that are contrary to the Word of God.

Principle 3: The Scripture Interprets Scripture Principle All essential doctrines are amply and clearly explained - either in the immediate context, or somewhere else in the Bible. The plain passage must be used to guide our interpretation of a less clear passage - not the other way around!

Principle 4: The Progressive Revelation Principle The Word of God is to be understood from the Old Testament to the New Testament as a flower unfolding its petals. God initiated revelation, but He did not reveal His truths all at one time. It was a gradual and progressive process. At any one point in time we must take into account what was the current state of revelation at the time of writing a specific text to properly understand a particular

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passage. For example, an interpretation of a passage in Genesis, which assumed a fully delineated view of the "new Covenant" would not be sound. As the saying goes, “The Old Testament is the New Testament concealed, and the New Testament is the Old Testament revealed.”

Principle #5: The Accommodation Principle The Bible is to be interpreted in view of the fact that it is an accommodation of Divine truths to human minds: God the infinite communicating with man the finite. The Bible was written in three languages: Hebrew, Aramaic, and Greek. The Bible was also created in time, and in history so that man could understand it. The truths of God made contact with the human mind at a common point, the Bible, to make God (and, indeed, all of reality) knowable. We must be careful, then, not to push accommodating language about God and His nature to literal extremes. God does not have feathers and wings (e.g., Psalms 17:8); nor is He our literal Father in the same sense our earthly father is. Man understands metaphorical language to illustrate a truth.

Principle #6: The One Interpretation Principle Every verse in the Bible has only one interpretation, although that verse may have various applications. The one correct interpretation is that which mirrors the intent of the inspired author.

Principle #7: The Harmony of Scripture Principle Since the Holy Spirit “overshadowed” the all the authors of the Bible no part of the Bible will contradict another part of the Bible. The Christian presupposes the inerrancy and harmony of Scripture as a necessary result of a perfect Creator God revealing Himself perfectly to Mankind. Proper application of hermeneutical principles will resolve apparent conflicts.

Principle #8: The Genre Principle Genre is a literary term having to do with the category or "genus" of the literature under consideration. Proper interpretation must take the general literary style or category of any given passage into consideration. Are we dealing with poetry or prose? Are we dealing with history or prophecy? It is important that when we interpret the Word of God, we understand as much as possible the author's intent. For example, if the author is writing history - the genre of the Pentateuch of Moses - it would not be proper to

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interpret a single reference (such as the speech of Balaam's ass) as a poetic personification, unless a variety of contextual markers compelled us to do so.

Figures of speech are to be interpreted in the literal significance that the figure conveys.

Principle #9: The Grammatical Principle The Bible was originally written in three languages: Hebrew, Aramaic, and Greek. While we have several highly accurate translations of the Bible in English, all translation involves a certain amount of interpretation on the part of the translator. Thus, the study of word meanings, grammar, and syntax of the original languages is important for a proper understanding of any Scripture passage. This doesn't mean that every student of the Bible must learn Hebrew or Greek. There are a number of tools available lexicons, Bible dictionaries, and detailed exegetical commentaries - that can provide a deeper understanding of crucial passages.

Principle #10: The Historical Background Principle The Bible was composed in a specific culture at a particular point in time. While they are universal in application, the truths in the Bible can most fully be realized only when taking the surrounding culture and history into account. For example, when Jesus is called "the first fruits" (1 Corinthians 15:20), we may have some understanding of this title from the Old Testament, but a study of Jewish religious practice in the first century can provide a deeper understanding of why Paul chose this title in this passage, as opposed to another title with the same general meaning of "first."

• What did the specific passage mean to the people to whom it was spoken or written?

• What were the times like?

• What was the attitude toward Christianity?

• When is this taking place?

• What else was taking place in the world at this time?

• What were some of the social and political influences on the writer and on those to whom he was writing?

We are prone to interpret everything we read in terms of our modern Western culture, since the "here and now" is where we live. An illustration is Da

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Vinci’s painting of the Last Supper is an example of cultural association. Tables were not used for hundreds of years after Christ. They were lying on the floor on their sides.

The Grammatico-Historical Method The exegetical commentaries on this website generally follow the "Grammatical-Historical" method of interpretation. As its name implies, this method of interpretation focuses attention not only on literary forms but upon grammatical constructions and historical contexts out of which the Scriptures were written. It is solidly in the "literal schools" of interpretation, and is the hermeneutical methodology embraced by virtually all evangelical Protestant exegetes and scholars. It embraces each of the ten principles enumerated above.

Example: John 15:7 says, “…ask whatever you wish, and it will be done for you.”

Does that mean that we can ask anything from God and He will deliver? No! The Bible has much more to teach about prayer than one verse.

Kay Arthur emphasizes that when... you seek to know what something means, ask yourself, "Is my interpretation of a particular section of Scripture consistent with the theme, purpose, and structure of the book in which it is found?".

"Is my interpretation consistent with other Scriptures about the same subject or is there a glaring difference?"

"Am I considering the historical and cultural context of what is being said?"

Kay Arthur: How to Study Your Bible

Bob Smith reminds us that...

We must always view a passage or verse (1) in its immediate setting; (2) in the larger context of the chapter or book in which it stands; and (3) in the light of the total context of biblical revelation. Remember that though we see it in its parts and divisions, God wrote ONE Book, not sixty-­‐six. (Basics of Bible Interpretation)

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Perhaps you are still asking why should one insist on a literal or "normal" interpretation of all of Scripture? Couch explains that there are at least three reasons offered by who are committed to a normal reading of Scripture:

First, the obvious purpose of language is to enable effective communication between intelligent beings. Words have meaning and in their normal usage are intended to be understood. . . . God is the originator of language. When He spoke audibly to man, He expected man to understand Him and respond accordingly.

Likewise, when God speaks to man through the inspired writings of His apostles and prophets, He expects man to understand and respond accordingly. . . .

A second reason for a normal reading of Scripture concerns the historical fulfillment of prophecy. All the prophecies of the Old and New Testament that have been fulfilled to date have been fulfilled literally. . . . Thus, . . . all prophecies which are yet to be fulfilled will be fulfilled literally.

A third reason concerns logic. If an interpreter does not use the normal, customary, literal method of interpreting Scripture, interpretation is given over to the unconstrained imagination and presuppositions of the interpreter.

Couch, M: Classical Evangelical Hermeneutics. Page 36-­‐37)

Another key advantage of literal interpretation is that it is minimal interpretation and thus superimposes the barest "interpretive layer" or "interpretative bias" on the inspired communication from God.

As the highly respected literalist commentator Henry Morris has said...

“The best interpretation of a historical record is no interpretation but simply letting the divine Author of the record say what He says and assuming He says what He means.”

(Quoted from a literal, non-­‐confusing commentaries on the Revelation entitled "The Revelation Record")

Martin Luther (1483-­‐1546) arrived at an interesting conclusion declaring...

I have observed that all the heresies and errors have arisen not from Scripture’s own plain statements, but when that plainness of statement is ignored, and men follow the Scholastic arguments of their own brains.

One of the main reasons why so many commentaries resort to an allegorical interpretation of prophecies like the Revelation and Daniel (esp. chapter 11) is that they find the literal meaning of the prophecies difficult to accept and attempt to explain them in some less offensive manner!

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Tony Garland in his excellent, highly recommended commentary on the Revelation (free online at: A Testimony of Jesus Christ) writes that there are two main approaches to interpretation as they relate to prophecy, (Quoting Ramm)

Among evangelicals there are generally two major camps regarding how prophetic passages should be read. Amillennialists will generally allegorize large portions of the prophetic Word, especially passages that speak of the Second Advent of Christ and the establishment of the one thousand year literal Davidic kingdom. In contrast, premillennialists, following the teaching of the early church, treat the Second Coming with the same literal hermeneutic as they would the First Coming of Jesus. They hold that the Bible, from Genesis to Revelation, should be understood literally from a normal reading unless typology (See discussion of Typology http://preceptaustin.org/typology-study_of_types.htm) or poetry is used.

And even then, premillennialists believe that "literalness" is implied behind the figure of speech or illustration used.

(Bernard Ramm, Protestant Biblical Interpretation, page 119)

James W. Sire counters this line of reasoning...

The illumination comes to the minds of God’s people—not just to the spiritual elite. There is no guru class in biblical Christianity, no illuminati, no people through whom all proper interpretation must come. And so, while the Holy Spirit gives special gifts of wisdom, knowledge and spiritual discernment, He does not assign these gifted Christians to be the only authoritative interpreters of His Word. It is up to each of His people to learn, to judge and to discern by reference to the Bible which stands as the authority even to those to whom God has given special abilities. To summarize, the assumption I am making throughout the entire book is that the Bible is God’s true revelation to all humanity, that it is our ultimate authority on all matters about which it speaks, that it is not a total mystery but can be adequately understood by ordinary people in every culture. (Scripture Twisting, pp. 17-­‐18)

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Points to consider for Interpretation 1) Does the author give his own interpretation? Does he interpret his use of symbols?

Does he state why he wrote the book?

2) When the author quotes Scripture, look up the quoted passages and observe their context. Why does he use this passage? Does it prove a point, illustrate a truth, support the author's argument or contribute to the emotion of the passage?

3) Have I taken into consideration the type of literature and how it should be interpreted?

4) Is this literal or figurative (Figures of Speech) language? Interpret accordingly.

5) Have I committed one of the 20 reading errors? (See "A Brief Definition of 20 Reading Errors") 6) Read the book or passage in a different translation.

7) Interpret the Scripture in a simple fashion. Do not treat the Scripture in a mystical fashion. Interpret the Word of God in a natural, normal sense as you would any other book. This means that you do make allowances for different types of literature, figures of speech and elements of composition.

8) It is very important to do thorough observation first. You must gather facts before making conclusions. Use material gained in observation to back up your interpretation. If you're having difficulty with interpretation, go back and do more observations.

9) Consult Bible Dictionaries, atlases and historical background resource material for unanswered questions or more information.

10) Consult a commentary. Do this last. Use the commentary as a tool, not a crutch.

Dialogue with the commentary. What did you learn from the commentary? Do you agree of disagree with the author's conclusion?

Some Common Exegetical Fallacies D.A. Carson, Exegetical Fallacies, Baker book, Grand Rapids:1984

Unfortunately, each of the principles of interpretation we have considered may be abused in various ways. Fortunately, the remedy for the resulting misinterpretation is generally as simple as recognizing which principle has been abused and the proper reapplication of that principle to the passage in question. Here are some common exegetical fallacies resulting from the misuse of hermeneutic principles.

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1) Taking Figurative Language Literally When Jesus says that He is the "door," few would take Him literally. Some, however, take figurative language, such as Jesus "sitting at the right hand of the Father," to mean that the Father has a literal right hand (and thus, a physical body). The phrase "at the right hand" was a figurative expression in Semitic cultures in Biblical times, signifying a position of authority. It did not mean that the one exalted literally sat next to the one doing the exalting. The Literal Interpretation Principle does not mean that we woodenly take every word in the Bible literally, but rather that we approach it as we would any other book, taking figurative phrases, hyperbole, poetic personifications, and other figures of speech into account in our interpretation.

2) Over-Contextualizing.

Some view Jehovah's declaration that He does not "know" of any other gods in Isaiah 44:8 as limited to the immediate context. Since Jehovah is here engaging in a polemic against idol-worship, some would suggest that Jehovah is really saying that He knows of no idols who are real gods - but leaves open the possibility of other subordinate gods who are not idols. While we must safeguard against taking words or phrases out of context, there is no warrant for taking an absolute statement and confining it to immediate context. Jehovah says He knows of no other gods. He says this in the context of chastising those who worship idols, but this context does not limit His statement, any more than the Great Commission is limited to the disciples who heard Jesus speak it.

3) Allowing the Implicit to explain the Explicit Jesus is called "firstborn" on several occasions in the New Testament. In Colossians 1:15, He is called the "firstborn of all creation." Many nonTrinitarians see in these verses evidence that the Son of God was a created being - the first creation of Jehovah. Trinitarians point to verses like John 1:3 and Colossians 1:16, which state that the Son pre-existed all things. Non-Trinitarians argue that we should interpret these verses in light of Jesus as "the firstborn." Thus, "all things" must mean "all other things." Trinitarians argue that the "firstborn" passages must be viewed in light of John 1:3 and Colossians 1:16, and thus must be a figurative title. The term translated "firstborn" has a figurative as well as a literal connotation. Even if taken literally, non-Trinitarians typically do not

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believe that the Son of God was literally born, and thus they believe that it implies the creation of the Son in some fashion. John 1:3 and Colossians 1:16, on the other hand, explicitly state that the Son existed before all things, and indeed that all things came into existence through Him. Allowing the implicit to explain the explicit - the possible to explain the certain - is not a sound interpretive principle. Scripture indeed interprets Scripture, so long as clarity explains ambiguity, and not the other way around.

4) Modern Day Revelation Some groups claim that God continues to reveal Himself in various ways to an elite cadre of spiritually mature and/or gifted individuals. Some, like Latter Day Saints, believe that this modern day revelation has produced new scriptures. When contradictions between these "revelations" and the Bible are pressed, these groups often respond that God's revelation is progressive, and thus may accommodate new or revised doctrines for the modern era. But progressive revelation may never be used to overthrow the principle of the harmony of Scripture. God may have chosen to reveal Himself gradually to humanity, but He does not contradict Himself.

5) Harmonization by Denial The Bible declares that Jesus was a man (John 1:14; 1 Timothy 2:5; etc.). It also calls Him God (John 1:1; 20:28; etc.). God says in Hosea 11:9 that He is not man. Non-Trinitarians that hold to the principle of the harmony of Scripture, believe these verses present an apparent contradiction, and they resolve this contradiction by denying the fully Deity of Christ. They either favor grammatical arguments that remove the attribution of "God" to Jesus, or they argue that He must be a lesser divinity and not true God. It is certainly exegetically valid to deny what Scripture does not explicitly or implicitly affirm. However, to deny what Scripture affirms both explicitly and implicitly is not a sound hermeneutical methodology. If we truly believe in the sufficiency of Scripture (2 Timothy 3:16), we should allow Scripture to shape our theology (or, in this case, our Christology) in such a way that Scripture is harmonized by complete affirmation of its teaching. Thus, when Scripture tells us the Christ is both Man and God, we should allow these truths to shape our view of Christ's nature, rather than deny one or the other.

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6) Problems Relating to Literary Genre To properly take genre into consideration, we must first understand the genre in its historical context. In most cases, this is not difficult. However, some genres - such as "proverbs" - offers some considerable challenge. A proverb is not a promise - those who approach the book of Proverbs in this fashion are likely to be disappointed when the expected promise is not fulfilled. Further, as D.A. Carson notes, Proverbs 23:3-4 seem to offer contradictory advice: "Do not answer a fool according to his folly ...

Answer a fool according to his folly." (Exegetical Fallacies, pp. 137138). Careful exegesis is necessary to resolve this and other apparent contradictions, and such exegesis depends in no small part on the proper understanding of genre.

7) Misunderstanding Proper Application of Grammar A wide range of fallacies can result from a misunderstanding or misuse of grammatical tools. For example, a simplistic approach to "word studies" can produce a number of problematic interpretations. A common misuse of lexicons or Bible dictionaries is to assume that the "literal" or "original" meaning of a word pertains in a given context. Jehovah's Witnesses, for example, defend the rendering of the Greek word kolasis in Matthew 25:46 found in their New World Translation (NWT) with what may be termed an "etymological fallacy." The NWT translates kolasis as "cutting off." While kolasis originally had this meaning in classical Greek times, by the 1st Century, kolasis had taken on the meaning "punishment," which is why the majority of English translations render kolasis this way. Witnesses confuse the original meaning of kolasis with the common meaning in the contemporary setting. Some Witnesses may cite older lexicons in favor of the NWT translation, but no modern lexicon provides "cutting off" as a valid translation of any 1st Century text, and a careful examination of the older lexicons reveals that they were dependent on classical Greek texts, not texts contemporary with the New Testament.

While word studies are important to proper interpretation, we must be careful to use them as a part of an overall methodology that takes all aspects of the text - including then-current word usage - into account.

8) Historical Fabrication The reconstruction of Biblical history presents a whole host of opportunities for interpretive fallacies. The interpretations of the New Testament offered

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by scholars such as those in the Jesus Seminar depend largely on theoretical reconstructions of various "communities" in the early years of the Christian Church. While the reconstructions may originate from deductions based on certain passages of Scripture, they soon become intertwined with the interpretation of other passages to such a degree that it is difficult to separate the theoretical reconstruction from the interpretation. This fallacious approach to Scripture is true whether the reconstruction in question is the result of liberal Historical Criticism run amok, or the superficial attempts by Non-Trinitarians to portray "Biblical Monotheism" as anything but monothesim. The problem is that we have almost no access to the history of 1st Century beliefs outside the New Testament. Some speculation based on extra-canonical texts is certainly possible, but it is a fallacy to think that speculative reconstruction has any force in informing our interpretation of Scripture.

Brief Statements of Rules for Interpretation to follow: (Adapted from Walter Henrichsen, A Layman’s Guide to Interpreting the Bible, NavPress, Colorado Springs, 1978.) For more exhaustive discussion of these principles please secure this book.

General Principles of Interpretation 1. Work from the assumption that the Bible is authoritative (Mat 7:29; Jn 7:17) 2. The Bible interprets itself; Scripture best explains Scripture (Isa 7:14 with Mat 1:23; Gal 5:4 with Jn 10:27-29).

3. Saving faith and the Holy Spirit are necessary for us to understand and properly interpret the Scripture (Mat 13:9, 15; 2 Cor 4:4; 1 Cor 2:14; 2:12; Jn 16:13).

4. Interpret personal experience in the light of Scripture and not Scripture in the light of personal experience. (Deut 18:22) 5. Biblical examples are authoritative only when supported by a command. (Jn 13:3435) 6. The primary purpose of the Bible is to change our lives, not increase our knowledge. (1 Cor 10:6; 2 Pet 1:4; 2 Tim 3:16-17).

7. Each Christian has the right and responsibility to investigate and interpret the Word of God for himself. Jn 5:39; 8:31; Col 3:16; 2 Tim 2:15; Acts 17:11) 8. Church history is important but not decisive in the interpretation of Scripture.

9. The promises of God throughout the Bible are available to the Holy Spirit for the believers of every generation.

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Grammatical Principles of Interpretation 10. Scripture has only one meaning and should be taken literally 11. Interpret words in harmony with their meaning in the times of the author.

12. Interpret a word in relation to its sentence and context.

13. Interpret a passage in harmony with its context.

14. When an inanimate object is used to describe a living being, the statement may be considered figurative. (Jn 6:35; 8:12; 10:7; Psa 92:12; 51:7; Mat 26:26-28; 1 Cor 11:23-26).

15. When an expression is out of character with the thing described, the statement may be considered figurative. (Phil 3:2-3; Lk 13:32; 1 Pet 5:8). a. A word cannot have more than one meaning at a time. b. When possible a passage should be interpreted literally.

16. The principal parts and figures of a parable represent certain realities. Consider only these principal parts and figures when drawing conclusions.

17. Interpret the words of the prophets in their usual, literal and historical sense, unless they context or manner in which they are fulfilled clearly indicates they have a symbolic meaning. Their fulfillment may be in installments, each fulfillment being a pledge of that which is to follow.

Historical Principles of Interpretation 18. Since Scripture originated in a historical context, it can be understood only in the light of biblical history.

19. Through God’s revelation in the Scriptures is progressive, both Old and New Testaments are essential parts of this revelation and form a unity.  Compare John 3:14 with Numbers 21  1 Cor 10:1-4  Gal 4:22-24 20. Historical facts or events become symbols of scriptural truths only if the Scriptures so designate them.

Theological Principles of Interpretation 21. You must understand the Bible grammatically before you can understand it theologically.  Rom 5:15-21  Heb 10:26 22. A doctrine cannot be considered biblical unless it sums up and includes all that the Scriptures say about it.  Study the words in parallel with a concordance  Study all the same ideas in parallel

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 Study all the parallel doctrines 23. When two doctrines taught in the Bible appear to be contradictory, accept both as scriptural in the confident belief that they resolve themselves into a higher unity.

24. A teaching merely implied in Scripture may be considered biblical when a comparison of related passages clearly support it.

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Practical Interpretation problems: Problem 1: A famous Christian leader and author taught the way to discover God’s will for one’s life was to pray asking God either for perfect peace about a proposed situation (i.e., buying a car, marrying a certain girl, going to a certain church, entering the ministry, etc.) or asking for a spirit of doubt and uncertainty from the Spirit. The only verse he used to authorize his argument was Colossians 3:15, (“Let the peace of Christ rule in your hearts”). Would you agree with his use of this verse to make this point? Why, or why not?

Problem 2: A Christian man lost his job during an economic recession in the US. He and his wife interpreted Romans 8:28 (“All things work together for good”) to mean that he lost his job in order that God might give him a betterpaying one. Consequently he turned down several lower- or equal-paying job opportunities and remained on unemployment for over two years before returning to work. Do you agree with his way of interpreting this verse?

Why, or why not?

Problem 3: You have just finished telling someone that you do not agree with the “oracular” use of Scripture (i.e., consulting the Bible by opening it and applying the first words one reads as God’s instructions to him), because it generally interprets words without regard to their context. This person argues that God has often used just this method to bring him comfort and guidance. How would you reply?

Problems adapted from Henry A. Virkler, Hermeneutics, Baker Book House, Grand Rapids:1981.

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Application

Focus: How can I apply it to my life?

Sherlock Holms, “On the contrary, Watson. You can see everything. You fail, however, to reason from what you see. You are too timid in drawing your inferences.” -­‐ The Adventure of the Blue Carbuncle.

Application is the most neglected yet essential part of the Bible Study process. It is easier to satisfy one’s curiosity about the Bible than to search for how to change our lives to conform to God’s Word. Application is based on correct Interpretation, which is built on thorough Observation. Dr. Howard Hendricks has said, “Interpretation without application is an abortion.” Every time you observe and interpret but fail to apply, you perform an abortion on the Scriptures in terms of their purpose.

The goal of Inductive Bible Study is …

Not to make us smarter sinners But to make us more like our Savior.

William Lincoln described certain qualifications to making meaningful applications:

1. The interpreter must have a reverence for God’s Word. It will always reveal motives so that “there is not creature hidden from His sight” (Heb 4:12-­‐13).

The interpreter must first put himself under the light of God’s Word.

2. The interpreter must learn humility, that is, the sincere commitment to help others without thought of himself. He describes with honesty and transparency his own difficulty in applying the text.

3. The interpreter must be motivated by Christian love, which seeks the benefit of others above his own needs, thus gaining the confidence of his audience and their trust. Only then will they believe what he says God’s Word means for us today.

The most neglected part of the Great Commission is “teach them to obey all things that I have commanded you” (Matt 28:20). Most teaching and preaching is done to inform people of certain truths, but seldom is there a specific emphasis on the commands that we are to teach believers to obey. The first step in this process is to clarify and explain what the commands are, which is why I wrote Truths To Live By, which explains all the commands in the NT we are expected to know and obey. (see www.branchespublications.com for a copy). Then secondly, each church must set up accountability groups beginning in the family units, then small groups outside the family unit, preferably similar age groupings (ideally of 12 people or less).

These groups can ask the accountability questions suggested in Appendix J.

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Hardness of heart begins when we know what we are to do or how we are to live, but in our heart we postpone our commitment or we resist making any changes in our lifestyle. Jesus warned that mere Bible knowledge is not an end in itself and can be deceptively dangerous as He declared to the Jewish leaders:

“You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me and you are unwilling to come to Me, that you may have life” (John 5:39).

The goal of Bible study is to know the mind of Christ, how He thinks, what He wants, and decide to acquire the same way of thinking and values.

“Let this mind be in you which was also in Christ Jesus” Phil 2:5 NKJV “Your attitude should be the same as that of Christ Jesus” Phil 2:5 NIV84

Someone said, “I cannot believe in a man’s teaching, even when it is the truth, who has not obviously to me, humbly demonstrated the application he seeks to persuade me to follow.”

As Dr Roy Zuck points out...

“Heart appropriation, not merely head apprehension, is the true goal of Bible study. Only in this way can believers grow spiritually. Spiritual maturity, in which we become more like Christ, comes not just from knowing more about the Bible. It comes from knowing more about the Bible and applying it to our spiritual needs.” (Basic Bible Interpretation) Objective of Application

The objective of Application is seen in 2 Timothy 3:16 NIV, “All Scripture is God-­‐ breathed and is useful for teaching, rebuking, correcting and training in righteousness.” These are the tools for helping each other make applications.

Teaching shows us what is right according to what God’s Word says. Like a compass, the Bible always points you in the right direction. (cf. Deut 28:13, 14, Joshua 1:7, 8, 9).

We are obligated to find out what God’s Word says on any particular subject or moral issue, accept it as true, believe it, adjust our former misconceptions to it and live by it.

Once you understand what God’s Word teaches, you are obligated to accept its truths or instructions then trust His grace and power to live it out in life. We need each other to help us be faithful to do it. Changing our beliefs, values and convictions about what is important and worthwhile is a lifetime process of transformation into His image.

Reproof shows us where we are wrong. When we look into the mirror of God's Word, we see ourselves more clearly. (James 1:23, 24, 25)

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Inductive Method of Bible Study A seldom-taught principle of the Christian life is how to successfully reprove another without destroying them, and more importantly, the high value of how to humbly accept and learn from reproof. A “fool” never learns this secret (Prov 15:5; 16:2).

Correction shows us how to get right.

Once obedient behavior is understood and accepted, then specific steps or action points must be taken to assure obedience. This can be confessing and forsaking what is wrong, but often it requires partnering with a fellow believer to become accountable for specific steps to assure obedience. If we want to be obedient bad enough we will be willing to let someone help us live in the light of His Word. We are not made to do it alone. This is the value of the body of Christ, the church.

Training in righteousness develops discipline to live right.

Jesus ordered His disciples to “teach to obey all things that I have commanded you” (Matt 28:20), yet few ever have a systematic plan for teaching the commands of the NT, which Jesus and His Holy Spirit gave us to train people to practice.

The “training” that transforms includes: • Teachings • Commands • Promises • Exhortations and admonitions • Warnings • Examples of biblical characters and stories • Accounts of how God has dealt with man in the past

Christian author Jerry Bridges writes that...

“As we search the Scriptures, we must allow them to search us, to sit in judgment upon our character and conduct.”

Oswald Chambers in his typical "no nonsense" style reminds us that...

"One step forward in obedience is worth years of study about it" We have to be careful not to deceive ourselves. We do not really know the Bible unless we obey the Bible.

God had a scathing rebuke for His people Israel through His prophet Ezekiel "They (the people of Israel) come to you (the prophet Ezekiel) as people come and sit before you as My people and hear your words, but they do not do them, for they do the lustful desires expressed by their mouth and their heart goes after their gain." (Ezekiel 33:31) Samuel addressing King Saul after his serious "miscalculation" (sin) said,

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"Has the Lord as much delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to heed than the fat of rams."

(1Sam 15:22)

Whenever (every time) we read the Scriptures, the question we should always honestly seek to ask is...

How does the meaning of this text apply to me?

NOT What does this verse mean to me?

Upon reading God’s Word, the first question we must ask is, “How then shall I live today?” If I have no answer, then my Bible study has been in vain.

The objective of Bible Study is the reprogramming of our mind, beliefs, values and convictions as Paul wrote, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is – his good, pleasing and perfect will.” (Rom 12:2).

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Inductive Method of Bible Study Only after I have been through the above three steps of Observation, Interpretation and personal Application do I have something personal and meaningful to share and proclaim to others. Knowing I have to share it with others is a personal incentive to first apply it thoroughly to my personal life first. Seeking to teach His Word is not an ego trip, but my stimulus or self-­‐ imposed discipline to keep learning His Word and applying it to my life before I dare to teach it to others.

Four Steps to application

(i.e. through meditation we make action points)

1. Understand and evaluate– The first step of application is to understand what the WORD of God says on a particular subject through accurate observation and correct interpretation of the passage.

Once the author’s intent is understood, we must evaluate the results to determine if they are applicable to us today. Are these principles time-­‐ specific or timeless? Are these normative or temporary?

Are these ideas general truths or principles that are trans-­‐cultural and for all time? Are these general principles or commands for us today? Does it really mean what is says?

2. Agree/Accept Application– Once I understand what the WORD of God teaches, I must decide to accept it and agree with it. Now the question is: What do I have to do? This may include acknowledging areas in my thinking and behavior that aren’t aligned with God’s Word.

More importantly, I have to evaluate whether I want to live by these rules, commands, and principles or not. These are crucial decisions in our Christian life. This decision determines whether we grow spiritually or quench the Spirit in our lives.

Does this text require immediate action, a specific response in a given circumstance or a permanent habit that I must form? This will depend on the nature of the verb.

Now you must decide what you should do, you must decide what you will do.

3. Action Plan– Once I understand and agree with God’s Word, I am ready to make applications to my life. Understanding and agreeing with the WORD isn’t enough, I must take action! o Decide on specific action (goal of meditation) 

My relation with God o Communion to enjoy with Him o Commands to obey

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o Promises to trust and claim o Prayers to express 

My personal life o My past and family relations o My current experience and relationships o My attitudes both positive and negative o My destructive emotions: fear, hate, anger, resentment, bitterness, anxiety, frustration, envy, etc. o My values, priorities, ambitions and personal convictions o My expectations for the future



My relations with others o My family o My work o My church o My neighborhood



My relation with the enemy o My resistance to his entrance o My recognition of his strategies to destroy me o My sins to avoid, repent of and/or reconcile o My armor with which to protect myself



My world o My witnessing o My life mission

o Application must be practical: 

Practical – precisely what you are going to do daily. For example: “I am in spiritual battle, so I will establish a daily prayer time for friends and family.”



Measureable – more precisely when you will do it daily: I will arise between 6:00 and 6:30 AM to praise and pray to God for my family; I will make a list of people and things to pray for before going to pray.”



Attainable – even though I need to pray more, I’d better set the goal of praying 15 minutes, instead of 2 hours a day. Attempting to do too much or the impossible will usually lead to discouragement and defeat. This is the test of your heart and will: do you really want to obey all that you know of God’s Word?

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Inductive Method of Bible Study 4. Share your decision with someone who will ask you later about your compliance without a critical spirit (encourager) 1. Make a verbal commitment with someone else 2. Pray for one another to learn obedience (struggle together) 3. Be accountable regularly with this person for practicing His Word.

Types of responses: Acrostic S-­‐P-­‐A-­‐C-­‐E P-­‐E-­‐T-­‐S

 Sin to confess, avoid and forsake? Do I need to make any restitutions?  Promise to claim? Is it a universal promise? Have I met the conditions?  Attitude to change or guard against? Am I willing to work on a negative attitude and begin building toward a positive one? Is there an Action to take?  Command to obey and keep on obeying? Am I willing to do it no matter how I feel or what others may think or say?  Example to follow? Is it a positive example for me to copy or a negative one to avoid?  Prayer to pray? Is there anything I need to pray back to God?  Error to avoid? Is there any problem that I should be alert to, or beware of?

Will I dare to ask others to help me see my errors? How serious am I?  Truth to believe? What new things can I learn about God the Father, Jesus Christ, the Holy Spirit, or other biblical teachings?  Something to praise God for? Is there something here I can be thankful for?

Pray the verse or passage back to God (Rick Warren, Dynamic Bible Study Methods, (The Encouraging Word: 2000). p. 35.

Tips for making applications: 1. Applications should be measurable and achievable.

For instance, an application of “I will try to be a better person” is difficult to measure, and who defines what a “better” person is? An application to “lead my whole town to Christ” is a great mission, but it may be a little overwhelming. A good application for witnessing would be, “I will share my faith with someone this week or I will memorize John 3:16.” These are good applications because it is measurable and people in your group can hold you accountable.

2. Share your convictions and concerns with partners who will help you by holding you accountable for your new commitment to practice a command, principle or example. Your sharing partner should be willing to share equally with you his/her commitments to what he/she is discovering in the Word as you study it together. The key is to struggle together honestly.

3. Pray for one another for divine help, strength, power, direction, and wisdom.

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4. Never be critical of each other, but encouraging, regardless of the failed attempts to live by God’s Word. It will be worth it. Victory over disobedience is freedom.

Work through each item discovered to see if they point out any applications to apply to your life.

Application Principles to Live By

Another way to apply Scripture to our lives is to discover Principles in Scripture that can be applied to our lives. Every Principle must meet the following standards:

1. Application Principles are Universal Truths Transcending Culture and Time.

2. Application Principles Must Be Clearly and Completely Supported by Our Observations and Interpretations. Keep searching. Recommendations is to try a devotional that specializes in obedience to commands like “Truths to Live By,” Don Fanning at www.branchespublications.com.

3. Look for evidence of the character of God: how He responds (why?), what pleases Him (How?), what He rewards or reduces rewards (why?) or what He hates or punishes (what?).

4. Look for repeated themes in order to deduce patterns of conduct, attitudes, priorities, values and relationships. Form principles for each of these categories.

What to avoid in Application

1. Do not confuse the Interpretation with the Application.

2. Do not quit when you do not feel the need to apply the Bible to your life.

3. Do not think that emotional responses are applications. God is not as interested in how you feel (i.e. sorrow for mistakes) as what you will now do about a command.

4. Do not expect instantaneous results. Transformation takes time.

5. Do not be frustrated with apparent little value in little changes.

Finally, as we noted in an earlier lesson, the goal of Bible study is not just a correct understanding of the message, but a life-­‐transforming experience with the Word of God that impacts the way we live and act

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Andrew Murray writing about the discrepancy between knowing and doing, remarked:

“What a terrible delusion to be content with, to delight in hearing the word, and yet not do it. And how prevalent the sight of multitudes of Christians listening to the Word of God most regularly and earnestly, and yet not doing it! If a servant were to hear but not do, how quickly the judgment would be given. And yet, so complete is the delusion, that Christians never realize they are not living good Christian lives.

Why are we deluded in this way? For one thing people mistake the pleasure they have in hearing the Word of God for Christianity and worship. The mind delights in having the truth presented clearly; the imagination is gratified by its illustration; the feelings are stirred by its application. To an active mind knowledge gives pleasure. A person may study some branch of science—say electricity—for the enjoyment the knowledge gives him, without the least intention of applying it practically. So people go to church, and enjoy the preaching, and yet do not do what God asks.”

Practical Application problems:

1. Basing his view on 1 Corintians 6:1-­‐8, a pastor stated that it is wrong for a Christian to sue another believer. Is this hermeneutically valid? Why or why not?

2. Based on Ephesians 6:1-­‐3, a noted Christian teacher teaches that children should never go against their parent’s wishes, but should allow God to direct them through their parents. Is this a valid understanding of the text as Paul originally gave it? If it is, is it as valid to apply it in the same way today in our American culture? If you answered affirmatively to both of the above questions, does this obligation ever end?

3. A number of conservative denominations believe that Christians should totally abstain from the use of alcoholic beverages. Other denominations believe that the Bible teaches moderation. Study the relevant verses on the use of alcoholic beverages with a concordance. Are there scriptural principles besides the passages specifically dealing with alcohol that might apply to this question?

4. A minister preaching on Phil 4:19 (“And my God shall supply all your need according to His riches in glory by Christ Jesus.”). He taught that any need a believer has is promised God’s provision from this passage. Is this a hermeneutically valid understanding of the meaning of this verse or is he violating a general principle?

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Appendix A: A Concise Summary of the Content of the Books of the Bible

Old Testament Pentateuch (5 Books of Moses) Genesis.

Describes the creation; gives the history of the old world, and of the steps taken by God toward the formation of theocracy.

Exodus.

The history of Israel's departure from Egypt; the giving of the law; the tabernacle.

Leviticus.

The ceremonial law.

Numbers.

The census of the people; the story of the wanderings in the wilderness.

Deuteronomy.

The law rehearsed; the death of Moses.

Historical Section Joshua.

The story of the conquest and partition of Canaan.

Judges.

The history of the nation from Joshua to Samson.

Ruth.

The story of the ancestors of the royal family of Judah 1 Samuel.

The story of the nation during the judgeship of Samuel and the reign of Saul.

2 Samuel.

Story of the reign of David.

1 and 2 Kings.

The books of Kings form only one book in the Hebrew MSS. They contain the history of the nation from David's death and Solomon's accession to the destruction of the kingdom of Judah and the desolation of Jerusalem, with a supplemental notice of the liberation of Jehoiachin from his prison at Babylon, twenty-six years later; they comprehend the whole time of the Israelite monarchy, exclusive of the reigns of Saul and David.

1 and 2 Chronicles Called as such because the were the record made by the appointed historiographers of the kingdoms of Judah and Israel; they are the official histories of those kingdoms.

Ezra.

The story of the return of the Jews from the Babylonian captivity, and of the rebuilding of the temple.

Nehemiah.

A further account of the rebuilding of the temple and city, and of the obstacles encountered and overcome.

Esther.

The story of a Jewess who becomes queen of Persia and saves the Jewish people from destruction.

Poetry Job. The story of the trials and patience of a holy man of Edom.

Psalms.

A collection of sacred poems intended for use in the worship of Jehovah. Chiefly the productions of David.

Proverbs.

The wise sayings of Solomon.

Ecclesiastes.

A poem respecting the vanity of earthly things.

Solomon's Song.

An allegory relating to the church.

Major Prophets Isaiah.

Prophecies respecting Christ and his kingdom.

Jeremiah.

Prophecies announcing the captivity of Judah, its sufferings, and the final overthrow of its enemies.

Lamentations.

The utterance of Jeremiah's sorrow upon the capture of Jerusalem and

88 Ezekiel.

Daniel.

Minor Prophets Hosea.

Joel.

Amos.

Obadiah.

Jonah.

Micah.

Nahum.

Habakkuk.

Zephaniah.

Haggai.

Zechariah.

Malachi.

Inductive Method of Bible Study the destruction of the temple.

Messages of warning and comfort to the Jews in their captivity.

A narrative of some of the occurrences of the captivity, and a series of prophecies concerning Christ.

Prophecies relating to Christ and the latter days.

Prediction of woes upon Judah, and of the favor with which God will receive the penitent people.

Prediction that Israel and other neighboring nations will be punished by conquerors from the north, and of the fulfillment of the Messiah's kingdom.

Prediction of the desolation of Edom.

Prophecies relating to Nineveh.

Predictions relating to the invasions of Shalmaneser and Sennacherib, the Babylonian captivity, the establishment of a theocratic kingdom in Jerusalem, and the birth of the Messiah in Bethlehem.

Prediction of the downfall of Assyria.

A prediction of the doom of the Chaldeans.

A prediction of the overthrow of Judah for its idolatry and wickedness.

Prophecies concerning the rebuilding of the temple.

Prophecies relating to the rebuilding of the temple and the Messiah.

Prophecies relating to the calling of the Gentiles and the coming of Christ.

New Testament Gospel of Matthew. A brief history of the life of Christ.

Gospel of Mark.

A brief history of the life of Christ, supplying some incidents omitted

by St. Matthew.

Gospel of Luke.

The history of the life of Christ, with especial reference to his most important acts and discourses.

Gospel of John.

The life of Christ, giving important discourses not related by the other evangelists.

Acts of the Apostles. The history of the labors of the apostles and of the foundation of the Christian Church.

Pauline Epistles Romans.

A treatise by Paul on the doctrine of justification by Christ.

1 Corinthians.

A letter from Paul to the Corinthians, correcting errors into which they had fallen.

2 Corinthians.

Paul confirms his disciples in their faith, and vindicates his own character.

Galatians.

Paul maintains that we are justified by faith, and not by rites.

Ephesians.

A treatise by Paul on the power of divine grace.

Philippians.

Paul sets forth the beauty of Christian kindness.

Colossians.

Paul warns his disciples against errors, and exhorts to certain duties.

1 Thessalonians.

Paul exhorts his disciples to continue in the faith and in holy

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conversation.

Paul corrects an error concerning the speedy coming of Christ the second time.

1 and 2 Timothy.

Paul instructs Timothy in the duty of a pastor, and encourages him in the work of the ministry.

Titus.

Paul encourages Titus in the performance of his ministerial duties.

Philemon.

An appeal to a converted master to receive a converted escaped slave with kindness.

General Epistles (not written to a specific church or individual) Hebrews.

Paul maintains that Christ is the substance of the ceremonial law.

James.

A treatise on the efficacy of faith united with good works.

1 and 2 Peter.

Exhortations to a Christian life, with various warnings and predictions.

1 John.

Respecting the person of our Lord, and an exhortation to Christian love and conduct.

2 John.

John warns a converted lady against false teachers.

3 John.

A letter to Gaius, praising him for his hospitality.

Jude.

Warnings against deceivers.

Prophecy of end times Revelation.

The future of the Church foretold.

2 Thessalonians.

Adopted from: Nevin, Alfred, Ed., et al. "A Summary of the Contents of Each of the Books of the Old and New Testaments," The Parallel Bible. Blue Letter Bible. 1 Aug 2002.

17 Dec 2003. <http://blueletterbible.org/study/parallel/paral15.html>.

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Appendix B: Free Bible Study Aids on Internet

InstaVerse for your computer: http://www.instaverse.com/

Bible Software

On-­Line Bible +downloadable library (available in multiple languages) http://www.onlinebible.org/html/eng/starterspack.htm http://www.onlinebible.net/describe.html http://www.davepohl.com/winonlinebible.html ($34.95)

http://unbound.biola.edu/

http://www.genesis.net.au/~bible/

http://www.swordsearcher.com/

http://www.e-­‐sword.net/downloads.html

http://www.fourmilab.ch/etexts/www/Bible/Bible.html

http://www.searchgodsword.org/ Offers a number of aids including an interlinear Bible with Strong’s numbers linked to definitions of words and verb form meanings. Plus Parallel Bible, Commentaries, Concordances, Dictionaries, Encyclopedias, Lexicons, etc.

Bible Study Tools

Strong’s Concordance:

http://bible.crosswalk.com/

Interlinear Bible

http://bible.crosswalk.com/InterlinearBible/

Nave’s Topical Bible

http://bible.crosswalk.com/InterlinearBible/

Treasury of Scripture Knowledge

http://bible.crosswalk.com/Concordances/TreasuryofScriptureKnowledge/

Baker’s Evangelical Dictionary of Biblical Theology

http://bible.crosswalk.com/Dictionaries/BakersEvangelicalDictionary/

NT Greek Lexicon

http://bible.crosswalk.com/Lexicons/NewTestamentGreek/

OT Hebrew Lexicon

http://bible.crosswalk.com/Lexicons/OldTestamentHebrew/

Inductive Method of Bible Study Parallel Bible Comparisons

http://bible.crosswalk.com/ParallelBible/

Bible Dictionaries/Encyclopedias http://www.blueletterbible.org/search1.html

Commentaries on Bible

Matthew Henry: http://bible.crosswalk.com/Commentaries/MatthewHenryComplete/

Robertson’s Word Pictures of the NT http://bible.crosswalk.com/Commentaries/RobertsonsWordPictures/

Scofield Reference Notes (1917 edition) http://bible.crosswalk.com/Commentaries/ScofieldReferenceNotes/

Treasury of David (Charles H. Spurgeon) http://bible.crosswalk.com/Commentaries/TreasuryofDavid/

Fourfold Gospel (Harmony of the Four Gospels) http://bible.crosswalk.com/Commentaries/TreasuryofDavid/

Christian Classics Ethereal Library http://www.ccel.org/olb/)

On-­‐Line Bible Study Tools http://www.godonthe.net/evidence/studytul.htm

http://www.aljc.org/Biblestudytools.htm

Comparing Bible versions http://www.churchesofchrist.net/comparer.htm

Free Bible plus much more

http://www.info-­‐hq.net/bible/4.html

Internet Concordance searches (plus much more)

http://bible.gospelcom.net/ (including multiple-­‐language searches) http://www.blueletterbible.org/ http://www.bibleontheweb.com/Default.asp http://www.bibles.net/ http://www.studylight.org/

Bible Maps and Charts http://www.biblestudy.org/maps/main.html www.bible.ca/maps/

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http://www.iath.virginia.edu/mls4n/maps.html http://www.angelfire.com/ok2/discouragement/Equippers/BibleGeograph y/Index.html http://bible.crosswalk.com/OtherResources/BibleMaps/ http://www.bible.ovc.edu/terry/maps/ Bible maps http://preceptaustin.org/Maps_page.htm Hundreds of maps for presentations

TimeLine of History: http://www.blueletterbible.org/study/parallel/timeline/index.html

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Appendix C: Key Understanding of the Greek Verb Meanings

The conjugation of the Greek verb has a world of meanings that are implicit in the form of the verb. The type of action of the verb is essential to the understanding of many passages of Scripture. In this study we will utilize 8 different tenses of the original text that you will read about in the lexicons and forms of the Greek verb.

Usually the implications of this form are not given, because they are expected to be understood by the Bible researcher. It would be ideal if these forms were indicated in the English text.

The tenses that are generally parallel between English and Greek will not be given additional explanations, except as the implicit meaning is not always understood in English: the progressive sense of the present tense (“I believe” means “I am continually believing” in the Greek present tense).

The key Greek Verb Forms that need to be understood in our study or translation of the text to an English audience are the following: 1. Present forms 2. Aorist tense 3. Present Imperative 4. Aorist Imperative 5. Negative Imperative a. Present Negative Imperative b. Aorist Negative Imperative 6. Perfect tense 7. Imperfect tense

Since these form are vital to understanding a number of key passages in the New Testament each one will be explained and illustrated. It will be very important to work through these meanings or nuances, because they will appear many times in the course of your study.

I. The Present Tense

The Present Tense in Greek communicates a continuous or habitual action.

Examples of the use of the Present Tense in the Scriptures include the following:

1. Action That Is Continuous or Without Interruption – John 15:4 "Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides [continuously] in the vine, so neither can you unless you abide [continuously] in Me.” 2. Action that Occurs time and Again or Repeatedly – Matt 10:1, “Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out [repeatedly], and to heal [repeatedly]every kind of disease and every kind of sickness.

3. Action that is Customary or Habitual -­‐-­‐ Matthew 7:12 "In everything, therefore, [habitually] treat people the same way you want them to [habitually] treat you,

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Whenever you encounter a Present Tense verb the Bible researcher can include one of the following implicit words or phrases that best fit in the context: continually, repeatedly, time and again, without interruption, constantly, habitually, customarily.

II. Aorist Tense

When your research indicates an original Greek verb in the Aorist Tense, the meaning this verbal action is generally considered puntiliar. This means that the action is seen as something complete, whole or a once and for all. Such action (depending on the context) can indicate one of the following: 1. Action seen as Effective or Successful Action: 1 Timothy 1:3, “… so that you may instruct [effectively] certain men not to teach strange doctrines.” Or in 2 Tim 2:4, “…so that he may please [successfully] the one who enlisted him as a soldier.”

2. Action seen as Once-­‐and-­‐For-­‐All Action: Matt 5:28, “…everyone who looks [once] at a woman with lust for her has already committed adultery with her in his heart.”

3. Action seen as Complete and Whole Action: Luke 17:4 "And if he sins [as a single act] against you seven times a day, and returns to you seven times, saying, 'I repent,' forgive him." The concept includes all the possible occasions of this act as a single idea.

4. Action seen as an Anticipated Action or Reality: John 15:7 "If you abide [actually or truly] in Me, and My words abide [actually or truly] in you, ask whatever you wish, and it will be done for you.

The Aorist Tense shows a variety of nuances that can be communicated with a few possible auxiliary words. When you discover an aorist verb look for which of the following words would best fit the context: effectively, successfully, completely, once-­‐and-­‐for-­‐all, wholly, truly, really, or as a single event.

Imperatives Greek possesses a marvelous capacity to communicate how an order or a commandment should be understood. Since blessings and prosperity depend on the obedience to God’s commands, it is obvious the one should understand the true sense of the command. The two main form of the positive commandments are the Present Imperative and the Aorist Imperative.

III. Present Imperative

The command or orders that the author wants to apply repeatedly or continuously are written in the present tense in the imperative mood. Thusly, the present imperative means, “Keep following this command as often as the situation or need is present.” The words in 2 Cor 13:5 take on a new meaning, “Examine yourselves,

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whether ye be in the faith; prove your own selves.” The Present Imperative in this verse shows emphatically the danger of spiritual pride and the need of self-­‐ examination as a constant consideration throughout all the life of a believer. The four imperatives in 1 Cor 16:13, “Be on the alert, stand firm in the faith, act like men, be strong”, each command signifies a long-­‐term commitment, as the verb tense implies.

IV. Aorist Imperative

The aorist imperative does not denote a long-­‐term commitment, but rather a specific and definite decision to be made at the moment of confrontation. As the word of the Lord in John 15:4, “Remain in me,” is not deal with a lifestyle in the future, but rather a calling to a definite sharing of essence with the Lord Himself.

The calling is an election or decision to be made. The same is evident in the exhortation of Paul in 2 Cor 5:20, “…"Be reconciled to God!" It is something that must be done or immediately decided upon, once-­‐and-­‐for-­‐all.

Summary and Contrast between Present Imperatives and Aorist Imperative: The Aorist Imperative obligates an immediate and permanent election and the Present Imperative suggests a commitment to a process.

The Imperative Aorist normally refers to a particular and specific situation; meanwhile the Present Aorist normally refers to something more general and repetitive.

The Imperative Aorist call for an decisive election to fulfill effectively an action that frequently is urgent and immediate; the Present Aorist calls one to something from now on.

The Aorist Imperative demands a decision; the Present Aorist is a broader consideration of general principles and lifestyle.

Thus the order, “Turn off the TV” would be in the aorist, meanwhile, the order of the teacher, “Read the books” or “Study” would be in the Present

V. Negative Imperatives

As the Positive Imperatives (“Do something”) have two forms, also there are two forms to express the Negative Imperatives (“Do not do this!”) The distinction is difficult to translate. The student will understand the unique nuance of these imperatives by grasping the implications of the following definitions.

A. Present Negative Imperative. a. In the majority of the Present Negative Imperatives have the sense of “Stop doing something.” For example, in John 20:17, Jesus told

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b.

c. d. e. f.

Mary Magdalene, was not, “Do not ever touch me,” rather He said, “Stop touching me”, with the implication that she was already touching Him. Greek scholar A.T. Robinson said that in general the Present Negative Imperative is used to stop an action that already is occurring, meanwhile the Aorist Negative Imperative has the idea of prohibiting an action that has not yet begun.

The meaning of the apostle in Acts 20:10, “Do not be troubled, for his life is in him." The nuance of this verse is to “Stop being troubled…”

When Jesus told Thomas, “…do not be unbelieving, but believing.”

(John 20:27), the meaning was to “stop being an unbeliever.” The NIV picks up on this nuance with, "Stop doubting.”

Another nuance of the Present Negative Imperative is “Continue to refuse to do something every time the situation occurs” as in Romans 12:14, “…do not curse” Summary: when you discover that the imperative is a Present Negative Imperative, in the English translation, you can add these nuances, “Stop doing this!”, “No not permit this to continue anymore!”, and “Continue to refuse to do this!”

B. Aorist Negative Imperative (also Subjunctive) a. The Aorist Negative Imperative has a different focus than does the Present Negative Imperative. While the Present Negative Imperative emphasizes the prohibition of the continuation of an action, the Aorist Negative Imperative suggests that the action has not yet begun. b. This is evident in 2 Timothy 1:8, “Do not be ashamed [never in whatever circumstance ] to testify about our Lord.” The nuance does not mean that he was ashamed, but only that he should absolutely never be ashamed. c. This type of prohibition is evident in the words of Hebrews 12:25, “do not refuse him [in whatever time ] who speaks.” d. Summary, when you discover that the aorist negative imperative is used, the translator can add one of the following phrases to the translation for proper understanding of the nuance of the verb: “Never begin to do this!”; “By no means do this!”; “Never begin to do this!” While the Present Negative Imperative will see the situation as something that is going to repeat itself time and again (or is already occurring), the Aorist Negative Imperative is something more urgent or a prohibition more authoritative demanding it never happen.

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VI. The Perfect Tense

In the NT Greek, the Perfect Tense communicates a complete action with effects or consequences that persist or leave results or conditions that continue. It is an action in the past that has results in the present.

Frequently the saying is “and actually still is” seems to capture the nuance of the Perfect Tense when it is used in translation. The following examples illustrate the idea:

Hebrews 1:4 “having become as much better than the angels, as He has inherited [and actually has] a more excellent name than they.”

Heb 2:9, “…Jesus, because of the suffering of death crowned [and actually still is] with glory and honor” Heb 12:2, “Jesus . . . who for the joy set before Him endured the cross . . . and has sat down [and actually is] at the right hand of the throne of God.”

Perhaps the sense most frequently communicated by the Perfect Tense is the continual effect of an action (not the action in itself), that should be determined by the context. For example, in the cry of Jesus from the cross, “It is finished” (John 19:30), the Perfect Tense shows that the result and effect of His death did not terminate on the cross, but that it still has its effect today. Another example of a completed action, but whose effect profoundly continues is in Galatians 2:20, “"I have been crucified [and actually still am] with Christ.”

The uses of the Perfect Tense in the NT are very important. Actually the meaning of each reference should be determined by its context.

VII. The Imperfect Tense

The Imperfect Tense is used principally in the NT to communicate a repeated action in the past that never finishes. An example is Mark 5:18, when the “man who had been demon-­‐possessed was imploring Him that he might accompany Him.” The Imperfect Tense here shows that the man did not ask Jesus once, but rather begged Him time and time again. Normally the Imperfect Tense is expressed by the Past Progressive Tense in English, but not always.

In Mark 6:41, “And He took the five loaves and the two fish, and looking up toward heaven, He blessed the food and broke the loaves and He kept giving them to the disciples to set before them; and He divided up [time and again, repeatedly] the two fish among them all.”

The Imperfect is used to communicate a habitual or custom in the past. It is used to describe the custom of Jesus to teach in the Temple in Mathew 26:55, “…"Am I leading a rebellion, that you have come out with swords and clubs to capture me?

Every day I sat in the temple courts teaching [as a custom], and you did not arrest me.”

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The Imperfect can also symbolize an action in a dynamic process. Luke 4:39 illustrates this nuance: And standing over her, He rebuked the fever, and it left her; and she immediately got up and waited on them. 40 While the sun was setting, all those who had any who were sick with various diseases brought them to Him; and laying His hands on each one of them, He was [continually] healing them. 41 Demons also were [continually] coming out of many, shouting, "You are the Son of God!" But rebuking them, He would not allow them to speak, because they knew Him to be the Christ.”

Also the action of multiple of a group, instead of a single individual can be expressed in the Imperfect: Luke 4:36 And amazement came upon them all, and they began [continually] talking with one another saying, "What is this message? For with authority and power He commands the unclean spirits and they come out." And also in Luke 4:42 “When day came, Jesus left and went to a secluded place; and the crowds were [continually] searching for Him, and came to Him and [continually] tried to keep Him from going away from them.”

The translator can add some of the following auxiliary words to the translation to grasp the real sense of the verb: “repeatedly, time and again, customarily, habitually.”

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Appendix D: Different Study Methods

Book study The Bible contains many books. Yet the divine plan of God to redeem men in Christ Jesus runs through the whole of it. Be careful to consider each book as a part of the whole. Read it through. Following these suggestions will help make your study more meaningful: • • • • • • • • •

Read the book through several times Mark and underline as God speaks to you through His Word.

Outline it with paragraph summaries with a unique and distinctive title for each chapter. No other chapter should have this title.

List the names of the principal characters; tell who they are and their significance.

Select from each chapter key verses to memorize and copy them on a card to carry with you.

List teachings to obey and promises to claim.

Consider the characteristics revealed of God the Father, God the Son, and God the Holy Spirit.

Write out a personal and specific application from the major themes and exhortations of each chapter of the book.

Share the results of your study with others.

Which book would you particularly like to study using this method? (It is best to start with one of the shorter ones.)

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Inductive Method of Bible Study The Book Survey Bible Study Method Form

1. Book:

Number of Chapters:

2. Notes on the Book:

Reference Works Used:

3. Book Background:

4. Horizontal Chart (use blank sheet of paper and attach): 5. Preliminary Outline:

6: Application/Evaluation:

Number of Times Read:

Inductive Method of Bible Study Chapter study To get a grasp of the chapter, answer the following questions: •

What is the principal subject of the chapter?

•

What is the leading lesson?

•

What is the key verse? (Memorize it.)

•

Who are the principal characters?

•

What does it teach about God the Father?

•

What does it teach about Jesus Christ?

•

What does it teach about the Holy Spirit?

•

Is there any example for me to follow?

•

Is there any error for me to avoid?

•

Is there any duty for me to perform?

•

Is there any promise for me to claim?

•

Is there any prayer for me to echo?

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Inductive Method of Bible Study Chapter Analysis Bible Study Method Form

Chapter:

Chapter Title:

1. Chapter Summary:

2. Observation

3. Interpretation

4. Correlation

5. Application

6. Conclusions:

7. Personal Application/Evaluation:

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Topical study.

Take an important subject -­‐ such as grace, truth, prayer, faith, assurance, justification, regeneration, or peace -­‐ and, using a topical Bible and a concordance, study the scope of the topic throughout the Bible.

You will find it necessary to divide each topic into sub-­‐topics as you accumulate material; for example, forms of prayer, prayer promises, examples of prayer in Scripture, Christ's teaching on prayer, Christ's ministry as we pray, the ministry of the Holy Spirit in prayer.

Step 1 - Compile a list of words related to the topic you will study •

Step 2 - Collect all references relating to each word Step 3 - Consider each reference individually Step 4 - Compare and group the references Step 5 - Condense the results of your study into a brief outline Step 6 - Conclude your study

What topic do you plan to study first?

How much time have you put aside for it?

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Biographical study.

There are 2,930 people mentioned in the Bible. The lives of many of these make extremely interesting biographical studies. Why is it important to study the characters of the Bible (1 Corinthians 10:11, Romans 15:4)?

Using a concordance, topical Bible, or the proper name index in your Bible, look up every reference to the person in question. Answer the following questions:

Step 1 - Choose an individual from the Bible for your study. See the list below for a selection of persons from the Bible.

Step 2 - List all references concerning that person. A concordance will help if the person is referred to in the Bible by their proper name, but you may also wish to look for ambiguous references to the person (ie: Pharaoh’s wife, or: the son of Zebedee).

Step 3 - Note your first impression of the person after your first reading of the passages Step 4 - Make a chronological outline of the person's life after your second reading Step 5 - Obtain some insights into the person after your third reading Step 6 - Identify some character qualities after your fourth reading Step 7 - Show how some other Bible truths are illustrated in this person's life Step 8 - Summarize the main lesson(s) you have learned Step 9 - Write out a personal application Step 10 - Make your study transferable Step 11 - Note someone with whom you will share the results of this study and commit yourself to doing this.

Questions to answer for a Biographical study: a. What was the social and political atmosphere in which he lived? b. How did that affect his life? c. What do we know of his family? d. What kind of training did he have in his youth? e. What did he accomplish during his life? f. Was there a great crisis 'in his life? If so, how did he face it? g. What were his outstanding character traits? h. Who were his friends? What kind of people were they? i. What influence did they have on him? What influence did he have on them? j. Does his life show any development of character? k. What was his experience with God? Notice his prayer life, his faith, his service to God, his knowledge of God's Word, his courage in witnessing and his attitude toward the worship of God. l. Were any particular faults evident in his life? m. Was there any outstanding sin in his life? Under what circumstances did he commit this sin? What was its nature and its effect on his life? n. What were his children like?

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o. Was he a type or antitype of Christ? p. Was there some lesson in this person's life that was outstanding to you?

Major Men of the Bible

1. Abraham

9. Isaac

17. Nehemiah

2. Daniel

10. Jacob

18. Paul

3. David

11. Jeremiah

19. Peter

4. Elijah

12. Jesus

20. Pharaoh

5. Elisha

13. John – apostle

21. Samson

6. Ezekiel

14. Joseph – OT

22. Samuel

7. Ezra

15. Joshua

23. Saul – OT

8. Isaiah

16. Moses

24. Solomon

Minor but Important Men of the Bible

1. Aaron

15. Aquila

29. Herod

43. Kings – any

57. Pontius Pilate

2. Abel

16. Asa

30. Hezekiah

44. Laban

58. Prophets – any

3. Abimelech

17. Balaam

31. Hosea

45. Lot

59. Rehoboam

4. Abner

18. Barnabas

32. Jabez

46. Luke

60. Shamgar

5. Absalom

19. Barzillai

33. James

47. Mark

61. Silas

6. Achan

20. Caiaphas

34. Jehoshaphat

48. Matthew

62. Stephen

7. Adam

21. Caleb

35. Jeroboam

49. Melchizedek

63. Timothy

8. Ahab

22. Eli

36. Joab

50. Mephibosheth

64. Titus

9. Ahithophel

23. Esau

37. Job

51. Mordecai

65. Tychicus

10. Amos

24. Gehazi

38. John the Baptist

52. Naaman

66. Uzziah

11. Ananias

25. Gideon

39. Jonah

53. Nathan

67. Zechariah

12. Andrew

26. Habakkuk

40. Jonathan

54. Noah

68. Zedekiah

13. Apollos

27. Haggai

41. Judas Iscariot

55. Philemon

69. Zephaniah

14. Apostles – any

28. Haman

42. Judges – any

56. Philip

70. Zerubbabel

Prominent Women of the Bible

1. Abigail

11. Eunice

21. Mary Magdalene

31. Rebecca

2. Abishag

12. Eve

22. Mary of Bethany

32. Ruth

3. Anna

13. Hagar

23. Michal

33. Sapphira

4. Bathsheba

14. Hannah

24. Miriam

34. Sarah

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5. Deborah

15. Jezebel

25. Naaman’s maid

35. The Shunammite

6. Delilah

16. Jochebed

26. Naomi

36. Vashti

7. Dinah

17. Leah

27. Priscilla

37. Zipporah

8. Dorcas

18. Lydia

28. Queen of Sheba

9. Elizabeth

19. Martha

29. Rachel

10. Esther

20. Mary – Jesus’ mother 30. Rahab

Reputation

1. Who wrote what we know about this person?

2. What did people say about him/her?

3. What did his enemies say about him/her?

4. What did his/her family (wife/husband, children, brothers, sisters, parents) say about him/her?

5. What did God say about him/her?

6. Why do you think God allowed this person to be mentioned in the Bible?

Tests of Character

1. What were his/her aims and motives?

2. What was he/she like in his home?

3. How did he/she respond to failure? Did he/she get discouraged easily?

4. How did he/she respond to adversity? Did he/she handle criticism well?

5. How did he/she respond to success? Did he/she get proud when praised?

6. How did he/she respond to the trivial and mundane things in life? Was he/she faithful in the little things?

7. How quickly did he/she praise God for the good/bad things that happened to him/her?

8. How quickly did he/she obey God when told to do something?

Background

1. What can you discover about his/her family and ancestry?

2. What does his/her name mean? Why was he/she given that name? Was it ever changed?

3. What was his/her home life like? How was he/she raised? Where was he/she raised?

4. What were the characteristics of his/her parents? Did they influence him/her?

5. Was there anything special about his/her birth?

6. Where did he/she live? What was his/her everyday life like?

7. Was he/she exposed to other cultures? Did they affect him/her in any way?

8. What was the condition of his/her country -­‐-­‐ politically and spiritually -­‐-­‐ during his/her lifetime?

9. What kind of training did he/she have? Did he/she have any schooling?

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10. What was his/her occupation?

11. How long did he/she live? Where did he/she die? How did he/she die?

Significant Events

1. Was there any great crisis in his/her life? How did he/she handle it?

2. What are the great accomplishments for which he/she is remembered?

3. Did he/she experience a divine ‘call?’ How did he/she respond to it?

4. What crucial decisions did he/she have to make? How did they affect him/her?

Others?

5. Did any recurring problem keep coming up in his/her life?

6. Where did he/she succeed? Where did he/she fail? Why? 7. How did the environment and circumstances affect him/her?

8. What part did he/she play in the history of God’s plan?

9. Did he/she believe in the sovereignty of God (God’s control over all events)?

Relationships

1. How did he/she get along with other people? Was he/she a loner? Was he/she a team person?

2. How did he/she treat other people? Did he/she use them of serve them?

3. What was his/her wife/husband like? How did she/he influence him/her/her?

4. What were his/her children like? How did they influence him/her?

5. Who were his/her close companions? What were they like? How did they influence him/her?

6. Who were his/her enemies? What were they like? How did they influence him/her?

7. What influence did he/she have on others? On his nation? On other nations?

8. Did he/she take care of his family? How did his/her children turn out?

9. Did his/her friends and family help or hinder him/her in serving the Lord?

10. Did he/she train anyone to take his place? Did he/she leave a "Timothy" (disciple) behind?

Personality

1. What type of person was he/she? What made him/her the way he/she was?

2. Was his/her temperament choleric, melancholic, sanguine, or phlegmatic?

3. What were the outstanding strengths in his/her character? What traits did he/she have?

4. Did his/her life show any development of character as time passed? Was there growth and progression there?

5. What were his/her particular faults and weaknesses?

6. What were his/her particular sins? What steps led to those sins?

7. In what area was his/her greatest battle: lust of the flesh, lust of the eyes, or pride of life, ...etc.?

8. What were the results of his/her sins and weaknesses?

9. Did he/she ever get the victory over his particular sins and weaknesses?

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10. What qualities made him/her a success or failure?

Retrieved from http://www.eachnewday.com/HowToStudyTheBible/the_Bible_study_methods.htm

Inductive Method of Bible Study

The Biographical Bible Study Method Form 1. Name of Bible Personality: 2. Scripture References:

4. Chronology (second reading):

3. First Impressions (first reading):

5. General Insights (third reading):

6. Character Qualities (fourth reading):

7. Illustrated Bible Truths:

8. Summary of Lessons Learned:

9. Personal Application/Evaluation:

10. Transferability Concepts:

11. Person to Share this Study with (and why):

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A List of Positive Character Qualities to Find

A Servant

Courteousness

Generosity

Obedience Observer

Sense of Humor

Agreeableness

Creativity

Gentleness

Optimism

Sensitivity

Balance

Dedication

Good Stewardship

Orderliness

Sincerity

Boldness

Deference

Gratefulness

Patience

Stableness

Bravery

Dependability

Honesty

Peacemaking

Submissiveness

Calmness

Determinate

Humbleness

Perspective

Sympathy

Carefulness

Diligence

Independence

Positiveness

Thankfulness

Cautiousness

Discernment

Industry

Pureness

Thriftiness

Characterized by the

Discipline

Integrity

Quietness

Tolerance

Beatitudes

Discreetness

Kindness

Resourcefulness

Trustworthiness

Chasteness

Durableness

Lovingness

Respectfulness

Uncomplaining

Cheerfulness

Earnestness

Loyalty

Reverence

Uncompromising

Cleanliness

Energy

Man of Faith

Righteousness

Wholeheartedness

Compassionate

Enthusiasm

Meekness

Sacrifice

Wisdom

Confidence

Fairness

Mercifulness

Self-­‐control

Zealousness

Consideration

Faithfulness

Moderateness

Self-­‐denying

Contentedness

Flexibleness

Modesty

Self-­‐giving

Courageousness

Forgiveness

A List of Negative Character Qualities to Find

A Busybody

Coarse

Friend of the

Jealous

Selfish

A Cop-­‐out

Complaining

World

Lazy

Sensual

A Doubter

Compromising

Gluttonous

Legalistic

Shallow

A Drunkard

Conceited

Gossiper

Libelous

Shortsighted

A Liar

Covetous

Greedy

Loves Men's Praise

Slanderer

A Sluggard

Cowardly

Grudging

Lukewarm

Stingy

A Worrier

Crafty/Sly

Halfhearted

Lusts for Power

Stubborn

Adulterous

Cruel

Harsh

Malicious

Talkative

Angry Without

Deceitful

Headstrong

Manipulative

Tyrannical

Cause

Dishonest

Humorless

Murmurer

Unclean

Annoying

Disobedient

Hypocritical

Negligent

Undisciplined

Apathetic

Disrespectful

Idle

Prejudiced

Unfair

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Apostate

Doctrinally Off

Idolatrous

Presumptuous

Unfaithful

Argumentative

Dogmatic

Immodest

Procrastinator

Unforgiving

Arrogant

Double-­‐minded

Immoral

Profane

Ungrateful

Ashamed of Christ

Envious

Impolite

Proud

Unkind

Backbiter

Fearful

Impulsive

Rebellious

Unreliable

Bigoted

Fears Men

Independent Spirit

Rejoices in Evil

Unsociable

Bitter

Fickle

Indifferent

Reprobate

Vain

Blasphemous

Flatterer

Inhuman

Rude/Gross

Violent

Boastful

Foolish

Insensitive

Sarcastic

Wasteful

Callous

Forgetful

Insulting

Scornful

Wavering

Careless

Forgets God

Irritating

Self-­‐righteous

Worldly

Fornicator

Practice Exercise: Analyze the Apostle Paul in 1 Thessalonians 1-­‐2.

How many characteristics of his ministry can you find in this passage?

Which ones had the most influence over the lives of the Thessalonians?

Should we let these examples have imperatival force over our lives, that is, why did God lead Paul to write about his personal ministry?

Was he bragging or intentionally setting an example for others to follow?

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The Character Quality Bible Study Method Form

1. Character Quality:

2. Opposite Quality:

3. Simple Word Study:

4. Cross Reference Insights:

5. Simple Biographical Study:

6. Memory Verse(s):

7. Situational Application: (where God wants you to work on this quality in your life)

8. My Project:

9. Progress Report:

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Appendix E: Brief Chronology of the Bible

Book Author Date Summary Old Testament

Genesis Moses Exodus Moses Leviticus Moses Numbers Moses Deuteronomy Moses Joshua Joshua Judges Uncertain Ruth Uncertain 1 Samuel Samuel 2 Samuel Samuel 1 Kings Jeremiah 2 Kings Jeremiah 1 Chronicles Ezra 2 Chronicles Ezra Ezra Ezra Nehemiah Nehemiah Esther Uncertain Job Uncertain Psalms Various Proverbs Solomon

& Others Ecclesiastes Solomon Song of Solomon Solomon Isaiah Isaiah Jeremiah Jeremiah Lamentations Jeremiah Ezekiel Ezekiel Daniel Daniel Hosea Hosea Joel Joel Amos Amos Obadiah Obadiah Jonah Jonah Micah Micah Nahum Nahum Habakkuk Habakkuk Zephaniah Zephaniah Haggai Haggai Zechariah Zechariah Malachi Malachi

1450-­‐1410 BC 1450-­‐1410 BC 1450-­‐1410 BC 1450-­‐1410 BC 1410 BC 1400-­‐1370 BC 1050-­‐1000 BC 1000 BC 930 BC 930 BC 550 BC 550 BC 450-­‐425 BC 450-­‐425 BC 456-­‐444 BC 445-­‐425 BC 465 BC Uncertain Various

The Beginning of the World, Man’s Fall, Israel’s origin.

God Rescues His People from Slavery in Egypt thru Moses.

God’s Laws for Israel.

Israel’s 40 years of Wandering in the Sinai.

Moses’ Last Words to Israel.

The Israelites’ Conquest of Canaan Led by Joshua.

Heroes of Israel: Post Conquest & Pre-­‐ Kingdom.

Story of Ruth, a Moabite and Member of David’s Line.

The First Two Kings of Israel: Saul and David.

Reign of King David.

Reign of King Solomon and the Divided Kingdom.

Elijah, Elisha, Assyrian and Babylonian Conquest, and Exile.

Reign of Kings Saul and David.

Reign of King Solomon, Divided Kingdom and Exile to Babylon.

Israelites Return to Jerusalem to Rebuild Temple.

Israelites Return to Rebuilds walls of Jerusalem .

Esther, a Jewess, Becomes Queen of Persia.

Job, a Righteous Man, Undergoes Extreme Tribulation.

A Collection of 150 Psalms and Prayers.

950-­‐700 BC 935 BC 965 BC 740-­‐680 BC 627-­‐585 BC 586-­‐585 BC 592-­‐570 BC 537 BC 710 BC 835 BC 755 BC 840/586 BC 760 BC 700 BC 663-­‐612 BC 607 BC 625 BC 520 BC 520-­‐518 BC 450-­‐400 BC

A Collection of Wise Sayings of King Solomon and Others.

King Solomon Answers the Question of Meaning in Life.

Songs that Express the Love Between a Man and His Bride.

Prophecies of God’s Judgment and Redemption of Israel.

Prophecies of God’s Judgment of Israel.

Expressions of Anguish Over Jerusalem’s Destruction.

Prophecies of Ezekiel During Exile in Babylon.

Story of King Nebuchadnezzar & Prophecies of Daniel.

Hosea’s Broken Marriage a Picture of Israel’s Betrayal of God. Prophecy of God’s Coming Judgment.

Amos Speaks Out Against Social Injustice.

Obadiah’s Prophecy Against the Edomites.

Jonah’s Reluctance to Prophesy Lands Him in a Fish.

Micah Prophesies for Social Justice and True Worship.

Fall of Assyria and God’s Sovereignty.

“Why Do Evil People Prosper?”

Zephaniah Prophesies Doom for Jerusalem.

Haggai Encourages Israel to Rebuild the Temple.

Zechariah’s Prophecies Concerning the Coming Messiah.

Malachi Confronts Israel with Her Sins Against God.

60’s AD 50’s AD 60 AD 85-­‐90 AD 61 AD 58 AD 56 AD 57 AD 49/55 AD 61 AD 61 AD 61 AD 51 AD 51 AD

The Life of Christ Written for a Jewish Audience.

The Earliest Account of the Life of Christ.

Account of Christ’s Life Written for a Non-­‐Jewish Audience.

Unique Account of Christ’s Life Emphasizing His Deity.

Account of the Origin and Growth of the Christian church.

Paul’s Explanation of the Gospel.

Paul’s Response to Problems of Division & Immorality.

Paul’s Follow-­‐up letter to the Corinthian Church.

Paul’s Response to Legalism in the Church.

Paul’s Teaching on the Church and Unity Among Christians.

Paul’s Letter of Encouragement to the Philippian church.

Paul Writes About the Supremacy of Christ.

Paul’s Letter of Encouragement and Christ’s Return.

Paul Explains More About Christ’s Return.

New Testament

Matthew Matthew Mark Mark Luke Luke John John Acts Luke Romans Paul 1 Corinthians Paul 2 Corinthians Paul Galatians Paul Ephesians Paul Philippians Paul Colossians Paul 1 Thessalonians Paul 2 Thessalonians Paul

114 1 Timothy 2 Timothy Titus Philemon Hebrews James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation

Inductive Method of Bible Study Paul Paul Paul Paul Uncertain James Peter Peter John John John Jude John

63 AD 66 AD 65 AD 61 AD 64-­‐68 AD 45-­‐50 AD 63 AD 66 AD 90 AD 90 AD 90 AD 70-­‐80 AD 90’s AD

Paul Encourages Timothy as a Church Leader.

Paul Encourages Timothy in his Final Letter..

Paul’s Letter of Encouragement to Titus, a Church Leader.

Paul Asks Philemon to Forgive Onesimus, his runaway slave.

Jesus Completes What the Old Testament Began.

The Proverbs of the New Testament.

Enduring Persecution and Suffering.

False Teachers and the Return of Christ.

Walking in the Light, Loving One Another and Assurance.

John Encourages Love One for Another.

John’s Warning to Gauis to Beware of a Dictatorial Leader.

Jude, Jesus’ Brother, Warns Against False, Divisive Teachers.

The End of the World and the Return of the King!

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Appendix F

Study of a Theme or Topic To study a biblical text one encounters many themes that provoke curiosity for what the whole Bible teaches concerning this theme. It can be a concept, a word, a phrase or a principle. There are many themes in the Bible that are worthwhile to investigate before continuing in the Book study. A study of a theme does not come from a single appearance in one paragraph, rather it appears in multiple passages. For example: study what the Bible says about laziness. The process: 1. Consider every theme in the Bible to be important, worthy of a profound study.

2. Choose a general theme in the Book. o Although there are many themes you have to focus en one. o Proverbs has more than 100 themes, and more than 80 references to “fool” or “simpleton,” which represent four different words in Hebrew. One could subdivide such a study along the following lines:  Characteristics of a fool.  Pleasures of a fool.  Lips of a fool  Attitudes of a fool toward parent, his work, discipline and correction, etc.  The problems a fool causes to others  What a fool cannot avoid, as long as he follows foolishness.

3. Make a list of ever occurrence of the theme in the order that it appears in a Book by noting the Bible reference.  This could be done in English  This could be done from the Greek if access to a computer software is available.

4. Classify the material that you have compiled. a. Group all the similar verses. b. Group them by emphasis: numerical, chronological, contrasting, etc.

Example: “conscience” in the NT appears 40x and is classified in 2 categories 1. The unsatisfied conscience: weak (1 Cor 8:7), can become cauterized (1 Tim 4:2), contaminated (Titus 1:15; or bad (Heb 10:22).

2. Satisfied conscience: It is clean (Heb 9:14; good (Acts 23:1; Heb 13:8); pure (1 Tim 3:9); without offence (Acts 24:6).

5. If it is possible, take time to learn the significance of each occurrence of the topic or theme.  Use a simple Dictionary  You’ll see the word “conscience” in #4 is modified by 2 words. o Agathos, the most frequent, “good,” in the sense of being conformed to a standard or nor that is correct (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16) o Kalos, “good” in the sense of being beautiful or useful (Heb 13:5).

6. Note the relations between the uses of the theme in their context. a. When you take a verse out of its context – verses, sentences, prayers, or paragraphs –the correct sense of the theme can be poorly understood. For example: Phil 4:19.

7. Consider the application to your personal life of everything that you are discovering about the topic. (Psa 119:25; 139:23-24)

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Topic: 1. List of Words:

2. Bible References:

3. Cross Ref's:

5. Condensed Outline:

6. Conclusion (summary and application):

4. Observations (for each verse in 3):

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Appendix G: 20 Reading Errors 1. Inaccurate quotation: A biblical text is referred to, but is either not quoted the way the text appears in any standard translation or is wrongly attributed.

2. Twisted translation: The biblical text is retranslated without the accordance of sound Greek scholarship.

3. The biblical hook: A text of Scripture is quoted primarily as a device to grasp audience attention, then is followed by a non-Biblical message (Most folks would probably even dismiss it as too dubious had it not been preceded by Scripture.).

4. Ignoring the immediate context: A text of Scripture is quoted, but removed from the surrounding verses which form the immediate framework for its meaning.

5. Collapsing contexts: Two or more verses which have little or nothing to do with each other are put together as if one were a commentary on the other.

6. Over specification: A more detailed or specific conclusion than is legitimate is drawn from a biblical text.

7. Word play: A word or phrase from a Biblical translation is examined and interpreted as if the revelation had been given in that language.

8. The figurative fallacy: Either mistaking literal language for figurative or mistaking figurative language for literal.

9. Speculative readings of predictive prophecy: A predictive prophecy is too readily explained by the occurrence of specific events.

10. Saying but not citing: Saying “the Bible says such and such,” but then not citing a specific text. This is often indicates that there may be no such text at all.

11. Selective citing: To substantiate a given argument, only a limited number of texts is quoted: the total teaching of Scripture on that subject would lead to a conclusion different from that of the writer / speaker.

12. Inadequate evidence: A hasty generalization is drawn from too little evidence.

13. Confused definition: A Biblical term is misunderstood in such a way that an essential Biblical doctrine is distorted or rejected.

14. Ignoring alternative explanations: A specific interpretation is given to a Biblical text or set of texts which could well be or have been interpreted in quite a different fashion, but these alternatives are not considered.

15. The “obviously” fallacy: Words such as “obviously, undoubtedly, certainly, all reasonable people hold that….” and so forth are substituted for logical reasoning.

16. Virtue by association: A person associates his / her teaching, either wholly or mostly, with the teaching of figures accepted as authoritative by traditional Christians and not by merit of sound Scriptural teaching itself.

17. Esoteric Interpretation: The interpreter assumes that the Bible has hidden esoteric (private, secret, only meant to be understood by “the select few”) meanings that are open only to those who are initiated into its secrets. The interpreter declares the significance of biblical passages without giving much (if any) explanation for his / her interpretation.

18. Supplementing biblical authority: New revelations from post-biblical prophets either replace or are added to the Bible as authority.

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19. Rejecting biblical authority: Either the Bible as a whole or texts from the Bible are examined and rejected because other “authorities” (e.g., reason or other revelation) do not agree with them.

20. Worldview confusion: cultural misinterpretation and /or misapplication of biblical passages.

Taken from James Sire, Scripture Twisting , p. 155 ff. , IVP

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Appendix H: Word studies of key words in Phil 3:10-17 Definitions came from Spiros Zodhiates, The Complete Word Study Dictionary : New Testament, electronic ed. (Chattanooga, TN: AMG Publishers, 2000). “know” ginoskō Verb: aorist active infinitive. To know, in a beginning sense, that is, to come to know, to gain or receive a knowledge of, where again the perf. implies a completed action and is often to be taken in the pres. sense, to know. In the sense of to understand or comprehend, with the acc. expressed or implied. To know in a completed sense, that is, to have the knowledge of. “power” δύναμις dúnamis; gen. dunámeōs, fem. noun from dúnamai (1410), to be able. Power, especially achieving power. All the words derived from the stem dúna- have the meaning of being able, capable. It may even mean to will. Contrast ischús (2479) which stresses the factuality of the ability, not necessarily the accomplishment. “fellowship” koinōnías, fem. noun from koinōnéō (2841), to share in. Fellowship with, participation.

(I) Participation, communion, fellowship “suffering” páthēma. The sufferings of a Christian are so called because they are endured for the sake of Christ and in conformity to His suffering (cf. 2 Cor. 4:10; Phil. 3:10; “sharing” or “conformed” summorphóō. Verb: A present passive participle, thus “being made conformed”). To make of like form with another, conform to. Pass. with the dat., figuratively (Phil. 3:10). “attain” katantáō, Verb: aorist active subjunctive. To meet. To arrive at a place (Acts 16:1; 18:19, 24; 20:15), to come to, attain (Acts 26:7; Eph. 4:13; Phil. 3:11). Of things to come or be brought to someone (1 Cor. 14:36). To come together” “perfect” teleióō. Verb: perfect passive indicative. To complete, make perfect by reaching the intended goal. Here the apostle Paul is referring to his own course of life that it was not always what God expected of him (Rom. 7:15–21). By the use of this word, Paul shows that he was not all that God wanted him to be at each instant of his life, but at the end of his life he would reach that goal (Rom. 8:23). “press on” diokō, To follow or press hard after, to pursue with earnestness and diligence in order to obtain, to go after with the desire of obtaining “take hold”

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katalambánō, Verb: aorist active subjunctive. In allusion to the public games, to obtain the prize with the idea of eager and strenuous exertion, to grasp, seize upon.

Figuratively, to seize with the mind, to comprehend. “consider” logízomai. Verb: present middle/passive indicative, thus a continuous or habitual action.

To put together with one’s mind, to count, to occupy oneself with reckonings or calculations. “forgetting” epilanthánō. Participle: present middle/passive. To lie hidden. To forget, not to remember for yourself. “behind” opísō; adv. Refers to former pursuits and accomplishments as in this context. “straining” epekteínō. To reach towards. In the NT, only as a mid. part. epekteinómenos followed by a dat. (Phil. 3:13), reaching yourself. “press” diokō. to pursue, prosecute, persecute, but also to pursue in a good sense. As previous. “goal” skopós. to look about. Goal, the mark at the end of a race. Also from sképtomai (n.f.): episképtomai, to look upon. “prize” brabeíon. to assign the prize in a public game. A prize such as a wreath or garland bestowed on victors in the contests of the Greeks (1 Cor. 9:24). Metaphorically, refers to the rewards of virtue in the future life (Phil. 3:14). “called” klesis. A call, invitation to a banquet. In the NT, metaphorically, a call, invitation to the kingdom of God and its privileges, i.e., the divine call by which Christians are introduced into the privileges of the gospel. God’s call is heard by all so that none may one day have the excuse that they did not hear the call and that is why they did not repent. Those who believe on Him and accept His call are truly saved (John 3:15, 16; Phil. 3:14). “mature” téleios. goal, purpose. Finished, that which has reached its end, term, limit; hence, complete, full, wanting in nothing. Specifically of persons meaning full age, adulthood, full–grown, of persons, meaning full–grown in mind and understanding (1 Cor. 14:20); in knowledge of the truth (1 Cor. 2:6; Phil. 3:15 “make clear”

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apokalúptō. Verb: future. Remove a veil or covering exposing to open view what was before hidden, disclosure. To make manifest or reveal a thing previously secret or unknown. “live up to” stoichéō. To stand or go in order, advance in rows or ranks. In the NT used figuratively, meaning to walk orderly, with the dat. of rule, to live according to any rule or duty, to follow, to live in conformity with some presumed standard or set of customs, i.e. the commands of the NT. “rule” (NKJ) kanon. A reed or cane. Anything straight used in examining other things, as the tongue or needle of a balance, a plumb line in building. In the NT, a rule of conduct or behavior. “join” summimētes. (lit., “together with” plus “imitator”). An imitator of or follower with others, a joint follower (Phil. 3:17), to fashion alike, to conform to. “take note” skopéō. Verb: present middle participle, thus be continually doing this for yourself. To spy out, look towards an object, to contemplate, give attention to. “pattern” túpos. To strike, smite with repeated strokes. A type, i.e., something caused by strokes or blows, a mark, print, impression. Figuratively of a person as bearing the form and figure of another, as having a certain resemblance in relations and circumstances.

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Grasping the figures of speech and imagery Clinton Lockhart gives a simple rule for determining if a word/passage is literal or figurative language in the Bible (Principles of Interpretation, 1984): “If the literal meaning of any word or expression makes good sense in its connections, it is literal; but if the literal meaning does not make good sense, it is figurative.... Since the literal is the most usual signification of a word, and therefore occurs much more frequently than the figurative, any term should be regarded as literal until there is good reason for a different understanding.”

Rules to keep in mind when evaluating figurative language: a) Read the passage for its literal sense unless there is some good reason not to. Avoid the temptation to “spiritualize” or “allegorize” (looking for hidden, secret or illustrative meanings) the text, trying to make it say everything but what it plainly says. b) Some passages use language that clearly identifies the use of a figure of speech (esp. with the use of “like” and “as” in a simile form). For example, Moses writes that manna was “fine as the frost on the ground” (Ex 16:14). c) In some passages a literal interpretation makes absolutely no sense, thus forcing the reader to interpret it as a figure of speech. If the statement would obviously be irrational, unreasonable, or absurd if taken literally, the presumption is that it is a figure of speech.

Figurative language continued: d) When trying to discern the “figurative”, one of the best guides is the context.

When taken in isolation, an expression might be either figurative or literal, but in the context the author indicates that he does not intend the meaning to be taken literally.

Example: “In the shadow of Thy wings I sing for joy” (Ps 63:7). In the context it is the comparison of a mother eagle and her helpless eaglets.

(1) Simile: (Latin: similis, “like or similar.” It is the comparison of two or more things using comparative adverbs “as,” “like,” or “so.”

Psalm 42:1, “As the deer pants for the water brooks, So my soul pants for You, O God.” Isa 53:6, “All we like sheep have gone astray.”

(2) Metaphor: is a comparison between two things without using the words “as” or “like,” but is an implied comparison that suggests a resemblance.

The objective is to give the reader a “word picture.” In the OT they are very numerous. An example in the NT is “You are the salt of the earth…” (Mt 5:13). The “I am …” phrases are a series of metaphors (see John 15:1, 5 – Bread (Jn 6:35, 41, 48, 51), Light (Jn 8:12), Door (Jn 10:9), Good Shepherd (Jn 10:14), Resurrection and Life (Jn 11:25), Way (Jn 14:6), Vine (Jn 15:1,5).

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(3) Hyperbole (exaggeration) is a deliberate exaggeration for the sake of emphasis or effect.

Examples of hyperboles: Mat 23:24, “You blind guides, who strain out a gnat and swallow a camel!”

Psalm 119:20, “My soul is crushed with longing after Thine ordinances at all times.”

1 Cor 13:1-­3, “If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal.

If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing.

If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing.”

–

Personification: a figure of speech when inanimate things are given characteristics of life or personality.

Moses wrote, “Sin is crouching at your door, it desires to have you, but you must master it.” (Gen 4:7b)

– Anthropomorphism: (Gk.: anthropos, “man” and morphe, “form”) when writers refer to God as having human form, but God is a Spirit without human form:

“the hand of the Lord was upon him.” (Ezek 1:3) or how God “whose eyes keep watch on the nations” (Ps 66:7).

– Analogy: (Gk., ana, “according to” and logos, “proportion”) when the writer shows how the characteristics in one situation are paralleled in another setting of different circumstances.

Psalm 23 begins with a metaphor, “The Lord is my Shepherd,” then in 23:2-­‐4 he compares the relation between the shepherd and his sheep with the Lord and His people.

Then in 23:5-­‐6 he changes the analogy to a host and his guest.

– Irony: (Gk., eironeia, “simulated ignorance”) expression of meaning through the use of language signifying the opposite often in humor or sarcasm. The writer states something that means the exact opposite that he is actually means.

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Inductive Method of Bible Study “We are fools for Christ’s sake, but you are wise in Christ. We are weak, but you are strong. You are held in honor, but we in disrepute” (1 Cor 4:8-­‐13, esp. v. 10).

“Then they struck Him on the head with a reed and spat on Him; and bowing the knee, they worshiped Him.” (Mark 15:19).

– Paradox: (Gk., para, “beyond” and doxon, “opinion”) when the writer uses a strong expression, which seems to involve an absurdity or self-­‐ contradiction. It is used to get readers to think at a deeper and more critical level.

“Whoever would save his life will loose it; and whosoever looses his life for my sake and the gospel will save it.” (Mk 8:35).

“The last shall be first and the first shall be last” (Lk 13:30) “Whoever would be greatest of all must be servant of all” (Mk 10:43; Lk 22:26) “You call me teacher and master, and rightly so. And if I, your master and teacher, wash your feet, you ought also to do the same” (Jn 13:13, 14).

– Other figures of speech: metonymy (change of one noun for another – “lips” or “mouth” refer to “speech”), oxymoron (deliberately joining contradictory terms to sharpen the writer’s point – invisible things are clearly seen in Rom 1:20) and synecdoche (transfer, the exchange of one idea for another – the genus is written for the species, especially the use of “all” – “Who will have all men to be saved…” (1 Tim 2:4), refers to “all kinds of men”)

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Appendix J:

John Wesley’s Small Group Accountability Questions

John Wesley’s method of discipleship 200+ years ago was built upon a high degree of accountability to one another within each group to obey what they discovered in their Bible Study. The society meeting was a large group used for teaching the doctrinal beliefs but the class meetings and band meetings were smaller groups that were focused on the heart and accountability. Before joining these smaller groups, each member stated their willingness for the following questions to be asked of them at any time. Even though the England at the time was experiencing huge moral and societal upheavals, the questions still are quite startling.

1. Am I consciously or unconsciously creating the impression that I am better than I am?

In other words, am I a hypocrite?

2. Am I honest in all my acts and words, or do I exaggerate?

3. Do I confidentially pass onto another what was told me in confidence?

4. Am I a slave to dress, friends, work , or habits?

5. Am I self-conscious, self-pitying, or self-justifying?

6. Did the Bible live in me today?

7. Do I give it time to speak to me everyday?

8. Am I enjoying prayer?

9. When did I last speak to someone about my faith?

10. Do I pray about the money I spend?

11. Do I get to bed on time and get up on time?

12. Do I disobey God in anything?

13. Do I insist upon doing something about which my conscience is uneasy?

14. Am I defeated in any part of my life?

15. Am I jealous, impure, critical, irritable, touchy or distrustful?

16. How do I spend my spare time?

17. Am I proud?

18. Do I thank God that I am not as other people, especially as the Pharisee who despised the publican?

19. Is there anyone whom I fear, dislike, disown, criticize, hold resentment toward or disregard? If so, what am I going to do about it?

20. Do I grumble and complain constantly?

21. Is Christ real to me?

Wesley published a list of questions like this in the Arminian Magazine.

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1.

2.

3.

4.

5.

The following questions were asked of every member at every meeting.

What known sins have you committed since our last meeting?

What temptations have you met with?

How were you delivered?

What have you thought, said, or done, of which you doubt whether it be sin or not?

Have you nothing you desire to keep secret?

Taken from Steven W. Manskar’s book Accountable Discipleship: Living in God’s Household, Nashville, Discipleship Resources, 2000, pp. 90-­‐97.

"No man, for any considerable period, can wear one face to himself, and another to the multitude, without finally getting bewildered as to which may be the true" –

Nathaniel Hawthorne in The Scarlet Letter

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Appendix K: Leading an inductive Bible study as a Group

Using this method of study not only will bring your personal daily Bible reading to life, but your group will be learning to read their Bibles on their own.

Below are some tips to follow when using the IBSM as a group.

1. Choose a book from the Bible to study 2. Try reading one chapter each week (longer chapters can be divided).

3. Start by asking the group to find as much historical information about the book as they can and bring it to the first session.

4. Give everyone in the group blank study worksheets prior to starting chapter 1.

5. As a group, walk through each chapter paragraph by paragraph Before the meeting a. Complete the worksheets before arriving. Any questions you have about the text will probably come up during the meeting from others. b. Divide the chapter into segments (verses or paragraphs that tie together). c. Bring extra blank worksheets, extra Bibles, and extra pens to group.

During the meeting d. Start by summarizing what you have already covered (go over author, audience, big themes). e. Ask one person to read through the entire chapter while the group follows (make sure you have extra Bibles if needed). f. Next, reread the chapter encouraging different people to read one “segment” at a time (verses or paragraphs that tie together). This time through you will stop and discuss what you have read. g. Stop and ask the group primarily observation questions (the “5 W’s and H”).

You can use the headings on the worksheets as questions; “Who are the key people? What are the key events? Were there any problems? What were the people instructed to do?” h. Give group members time to fill-in the worksheets as you go. i. Look up cross-references / parallel passages as needed.

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j. Point out key words and themes along the way. k. Continue to summarize the big themes as you walk through the chapter. l. Start and stop on time! This method takes a little longer. You will need to work hard at staying on course. Leave 15 minutes for the three application questions and at least 15 minutes for group prayer. m. Pass out more worksheets for the following week

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Bibliography and recommended reading Arthur, Kay. (1994). How to Study Your Bible. Eugene, Oregon. Harvest House Publishers.

Bauer, David R. and Traina, Robert A. (2011). Inductive Bible Study: A comprehensive Guide. Grand Rapids, MI. Baker Publishing Group.

Carson, D.A. (1984). Exegetical Fallacies, Baker book, Grand Rapids.

Chambers, Oswald (2000). My Utmost for His Highest. Grand Rapids, MI. Discovery House Publishers.

Couch, Mal. (2000). An Introduction to Classical Evangelical Hermeneutics. Grand Rapids, MI. Kregel Publications.

Evans, John (1982). How to Study the Bible: A Discussion and Workbook. Colorado Springs, CO. Thomas Nelson.

Fee, Gordon D. (1993). How to Read the Bible for All Its Worth. Grand Rapids, MI. Zondervan.

Garland, Anthony C. (2004). A Testimony of Jesus Christ: A commentary on the Book of Revelation, Vol 1. Camano Island, WA. Spirit and Truth.org.

Gerhart, Mary and Williams, James G., eds. (1988). Genre, Narrativity, and Theology.

Society of Biblical Literature, Atlanta, GA. Hendricks, Howard. (2007). Living by the Book: The Art and Science of Reading the Bible. Chicago. IL. Moody Publishers.

Jensen, Irving L. (1992). Independent Bible Study.

LaHaye, Tim. (2006). How to Study the Bible for Yourself. Colorado Spring, CO. Thomas Nelson Publishers.

Lockhart, Clinton (1984). Principles of Interpretation: As Recognized Generally by Biblical Scholars, Treated as a Science, Derived Inductively from an Exegesis of Many Passages of Scripture Revised. A. D. Bookstore.

MacArthur, Jr. John. (1982, 2009). How to Study the Bible. Moody Publishers, Chicago.

Manskar, Steven W. (2000). Accountable Discipleship: Living in God’s Household, Nashville, Discipleship Resources.

Morris, Henry M. (1983). The Revelation Record. Grand Rapids, MI. Tyndale House Publishers.

Murray, Andrew (2008). Humility: The Journey Toward holiness. Radford, VA. Wider Publications.

Nevin, Alfred, Ed., et al. "A Summary of the Contents of Each of the Books of the Old and New Testaments," The Parallel Bible. Blue Letter Bible. 1 Aug 2002.

Retrieved 17 Dec 2003 from http://blueletterbible.org/study/parallel/paral15.html.

Nielson, Kathleen Buswell. (2011). Bible Study: Following the Ways of the Word. Good News Publishers. Phillipsburg, NJ. Precept Ministries International (2000). The New Inductive Study Bible. Eugene, Oregon.

Harvest House Publishers.

Ramm, Bernard (1970). Protestant Biblical Interpretation. Grand Rapids: MI. Baker Book House..

Rhebergen, Peter (2010). The Bible Study Methods. Retrieved 10/4/11 from http://www.eachnewday.com/HowToStudyTheBible/the_Bible_study_methods.htm Rogers, Joseph R. (2010). How to Study the Bible (A Study Series): Applying the Proper Methods for Studying and Understanding the Scriptures. Sold through Amazon.com.

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Sidney Greidanus. (1988). The Modern Preacher and the Ancient Text: Interpreting and Preaching Biblical Literature. Grand Rapids, Mich.: Wm. B. Eerdmans Publishing Co. Sire, James W. (1980). “Scripture Twisting.” Downers Grove, IL. InterVarsity Press.

Smith, Bob (1978). Basics of Bible Interpretation. Waco, TX. Word Publishing.

The Navigators. (2002). Discipleship Journal’s Best Bible Study Methods. Colorado Springs, CO. NavPress.

Traina, Robert A. (1980). Methodical Bible Study. Grand Rapids, MI. Zondervan.

Virkler, Henry A. (1981). Hermeneutics. Principles and Processes of Biblical Interpretation. Grand Rapids. Baker Book House.

Wald, Oletta (2002). The New Joy of Discovery in Bible Study. Minneapolis, MN. Augsburg Fortress.

Warren, Rick (2006). Personal Bible Study Methods: Twelve Way…. Grand Rapids, MI. Zondervan.

Wink, Walter (1980). Transforming Bible Study. Nashville, TN. Abingdon Press.

Zodhiates, Spiros (2000). The Complete Word Study Dictionary : New Testament, electronic ed. Chattanooga, TN: AMG Publishers.

Zuck, Roy B. (1991). Basic Bible Interpretation. David C. Cook Publishers.