Faithful
03-18-2007, 09:02 PM
Practices in Bible Study
A. TIME ARRANGEMENT.
Each one who studies the Bible must set aside a
certain time for studying (this is in addition to the
morning watch). Now experience teaches us that more time does not
necessarily mean better result. Setting apart too much time does not
often continue for very long, thus producing an adverse effect. Let us
therefore decide on a standard which is generally workable. For those
who serve the Lord, their daily study of the Bible need not exceed
two hours but should not be less than one hour. Sometimes this may
be extended to three hours if they have leisure time. Such an
arrangement should be personally considered before any decision is
made. But once decided upon, it should be practiced for a few years.
Do not change it in less than two or three months. We must learn to
discipline ourselves. There needs to be a definite arrangement, not
random reading. Never imitate the “genius” type of casual reading.
Many are too careless in studying the Bible. Today they may read for
hours, tomorrow not for even one hour! With absolutely no sign of
perseverance, it is a bad habit. Hence we should consider carefully
and decide after much prayer concerning the time arrangement, and
once the standard is set we should diligently keep it.
Suppose the decision is made to set aside one hour each day. How
should this hour be used? This requires some further arrangement. It
is best to divide the time into several sections, using different
methods of studying. Some study methods are like the planting of
trees that require eight to ten years before the result is seen. Other
study methods are like the planting of vegetables or squashes which
can be harvested annually. People may become discouraged by longterm
reading, so that such reading should be mixed with the shortterm
kind that produces results in two to three months. And this will
give beginners some comfort. To devote a whole hour to one thing
can easily exhaust a person, hence it is better to divide up the hour
into several sections.
First Section—The Study of Some Weightier Matters.
Suppose the first section is twenty minutes long. This twenty
minutes should be used to study some weightier matters in the Bible.
It will take several years before any result is seen. Study done on
such subjects as types or the death of the Lord Jesus may take years
to garner any harvest. Other subjects such as the so-called Sermon on
the Mount in the Gospel according to Matthew, the prophecies and
the parables in Matthew 13, the departing words of our Lord in the
Gospel of John, the dispensational teaching, and so forth require
months and years to obtain any fruit. To lay a good foundation for an
understanding of the Old Testament, study at least such books as
Genesis, Daniel, Exodus, Leviticus, Joshua, and in addition a
prophetic book like Zechariah. For the New Testament, Matthew is
the first book to study, followed by Romans, Revelation, and
Hebrews, and to then be continued by a study of John, Ephesians,
and Galatians. Such study will not produce an instant result. But after
reading them through dozens of times, there may be some gleanings.
So then, undertake this kind of reading during the first time section.
Since during this first segment our mind is usually keenest, the study
of weightier matters seems to be quite logical. Now we are of course
only suggesting a principle, the use of which rests with each
individual.
One point worth noticing is, that at the end of the twenty minutes
we may be tempted to extend it to thirty minutes. This is something
we must overcome. If we have set ourselves on reading for only
twenty minutes, we must read for only twenty minutes. And this will
likewise prevent us from yielding to the temptation to sometimes
shorten the period to ten minutes. Once we make a decision before
God, let us discipline ourselves to keep it. Rather to do it for ten
years than to forfeit it in ten days. Never be a careless and loose
person, but learn to be scrupulously disciplined.
Second Section—The Study of Lighter Topics.
For the next twenty minutes, turn to something comparatively
lighter such as the study of terminology. There are at least two to
three hundred special terms which require study. For example, the
term “blood” is used more than four hundred times in the Bible. Read
all the places in the Scriptures where blood is mentioned, jotting
down the more important verses and joining together verses with
similar meaning, and thus will there be composed for ourselves a
Bible reference which is much more meaningful than purchasing a
reference Bible. And if we can memorize them, it is even better. In
future days the Spirit of God may give us many revelations; and
when a revelation does come, we can instantly correlate all the words
in the entire Bible concerning this particular subject. Another term
that can be studied is “calling”. One brother once divided it into ten
sections (see below, Plans for Bible Study No. 26). So we may use
twenty minutes each day to study it also.
Keep in mind that it is quite enough to spend just twenty minutes
daily to study terminology. Do not expect to finish studying one term
all at once. Some terms have to be studied for at least two months.
We must spend time and effort in reading the Bible. We should not
be careless, lest what we have turns out to be not the Sword of the
Holy Spirit but a reed that is totally useless.
For this reason we need to undertake a substantial study of the
Bible. If our study is substantial, our preaching will also be
substantial; by the same token, our preaching will be casual if our
study is casual. Suppose someone tells us that in receiving the blood
we may have new life. If we had carefully examined the term
“blood” we would know such a presentation is erroneous; for the life
in the blood is the soul life, not the new life. We therefore need to
know the Bible teaching on all these basic truths, otherwise we shall
simply follow whatever we are told and thus be misled. Yet to know
these basic truths is not something accomplished in one day. Unless
we study term after term, we will not know what the Bible teaches.
Young brothers and sisters must diligently carry on this inquiry. If
we can study two dozen terms each year, we will be able to cover
almost all the main terms in both the Old and New Testaments in ten
years.
Third Section—Collecting.
During the third section use ten minutes daily for the work of
collecting. What is it to collect? One example is to consider the
respective significance of all the metals in the Bible—gold, silver,
copper, iron, and so forth. The precious stones in the Scriptures have
their special meanings too. Let us not despise them as being too
insignificant to be considered, for in the interpretation of the Bible
these items are quite important. Why a brazen serpent? Why, in
Revelation 1.15, does the passage say of the Lord that “his feet
[were] like unto burnished brass, as if it had been refined in a
furnace”? Why is the head of the terrible image, of which
Nebuchadnezzar dreamed, of fine gold? Why must all the things in
the temple be of fine gold? Why is the ark overlaid with gold and not
with silver? Why are the sockets under the tabernacle made of silver?
To what does the lead in Zechariah 5 point? All these require careful
study before their meanings can be unveiled. So that during this third
time segment let us collect these materials and list their
corresponding verses one after another. These materials may be used
in the future either during the first section for meditation or during
the second section for light reading. In other words, the ten minutes
of this third period are spent in gathering materials for the study done
in either the first or the second period.
Yet another example of collecting can be cited. The Letter to the
Ephesians mentions the Holy Spirit ten times. We may utilize the
time during the third section to find out these ten places. Ephesians
1.13 speaks of being “sealed with the Holy Spirit”. Let us collect all
the places in the New Testament where the seal of the Holy Spirit is
mentioned. Or in Ephesians 1.17 we read the phrase, “a spirit of
wisdom and revelation”. Take down every Scripture verse which has
any bearing on the relation between the Spirit and wisdom. After we
have collected and prepared all these materials, we may bring them
to the first or the second section for study. Without these materials
how can we be accurate in our study?
Fourth Section—Paraphrasing.
The fourth section, lasting ten minutes, is used for paraphrasing.
Having obtained a new understanding of a passage, let us paraphrase
it with easily understood words so that everybody may know the
meaning. Through such an exercise we can readily see how every
word in the Scriptures is exact and meaningful. The work of
paraphrasing demands great care. Conceivably one verse of Scripture
might require several days of paraphrasing without success. We need
to touch the thought of the Holy Spirit with our spirit. We must open
ourselves to the Word till we receive an impression before we
attempt to rewrite. Our thought should follow closely the thought of
the writer of the Bible passage; so also our words should be mainly
in the words of the writer, only we add to them a little bit of our
understanding so as to render them more easily to be grasped.
Paraphrase the Scriptures by sections. To do one verse is too
short, to do a chapter is too long. The best is to combine a few verses
as one unit. Read the whole section first, then paraphrase it verse by
verse.
Paraphrase is neither a translation (which can be too simple and
superficial) nor an exposition (which tends to be long and
complicated). It may be said as standing between translation and
exposition, possessing a little of each. Exposition is to explain the
Bible in our own words, while paraphrase is to rewrite it with the
words of the original writer. Translation is to put down the Scripture
according to its original meaning, but in paraphrasing we may add a
little of our own explanation. Hence paraphrase stands between
translation and exposition. It adopts the tone of the original text of
the Bible writer, though at some place our own explanation is added
to it. Wherever the reader of the Bible finds difficulty in
comprehending, there he may understand through our paraphrase.
Let us illustrate with a few examples.
“Paul a servant of Jesus Christ” (Rom. 1.1). “Servant” may be
written as “bondslave”. Paul uses this term to show that as the
Master’s bondslave he is as one without his own freedom. Whether
or not you want to explain the meaning of this term “servant” is a
matter of your own personal preference. If you do desire to explain
it, then you might conceivably write as follows: “I Paul, who was
sold to sin and am now bought back by the blood of the Lord Jesus,
have become a bondslave to Him.” Thus written, any
misunderstanding concerning both the Lord’s right and our
consecration will be avoided. I was originally sold to sin, but today
He has redeemed me; so I gladly and willingly choose to serve Him.
Due to His purchase and my choice, I now am His bondslave.
Further, from the phrase “called to be an apostle” to be found in
this same verse, we may easily construe it to mean that Paul is called
to be an apostle. In actual fact, though, this should be translated
according to the original as simply “called an apostle”. Not that he is
called to be an apostle, but he is a called apostle. The same situation
occurs in verse 7: “to all that are in Rome, beloved of God, called to
be saints.” The “to be” is again a problem. Some people may try to
be such for a lifetime, and yet they still fail to be saints. However,
according to the original this should be translated “called saints”—
which means called as saints, not called to be saints. The word
“called” here is an adjective and not a verb. It tells of the kind of
apostle or saints. It explains a situation rather than expresses an
action. One of the advantages in paraphrasing the Scriptures lies in
discovering many Bible truths through words or phrases.
Similarly, “our old man was crucified with him” (Rom. 6.6) may
be paraphrased in various ways. It may be written: “Since our old
man was crucified with Him, there is no need for us to be crucified
again.” Or if we wish to emphasize the point of how we can be cocrucified
with Him, we may paraphrase it as: “Because God has put
us in Christ, therefore we are crucified with Him.” This paraphrase is
based on Romans 6.11 which reads: “Even so reckon ye also
yourselves to be dead unto sin . . . in Christ Jesus.” On the basis of
“in Him” we are “with Him”. “With Him” follows “in Him”.
Without there being an “in Him” there can be no “with Him”. Those
who are not in Christ cannot be crucified with Him; only those who
are “in Him” are crucified “with Him”. Because God has put us in
Christ, therefore we are crucified with Him.
The work of paraphrasing is to rewrite a passage more thoroughly.
In each verse of the Bible there is an emphatic word which requires
special attention. If we encounter any Scripture verse we do not
understand, we should ask God to enlighten us that we may rewrite it
in a form simpler than exposition and plainer than the original
translation. Each time we paraphrase, let us think in this way: Why is
this sentence difficult to comprehend? If we take care of the
emphatic word first, then we will know how to rewrite the sentence.
To illustrate: the word “crucified” in the Greek points to an
accomplished fact. So that we may rewrite the sentence as: “Our
crucifixion with Christ is an accomplished fact and not an experience
to seek after.” To be crucified is a personal experience to Christ
himself, for He it is who was crucified. But as for me, there is no
need for me to be individually crucified, because being in Him I was
already crucified with Him. It has become a fact to me. The above
indicates that this verse may be written in various ways, depending
on the degree of personal understanding and a consideration for other
people too. Whatever way it is paraphrased, it should be so written as
to help the simple to understand.
Still another instance can be found: “And I, brethren, could not
speak unto you as unto spiritual, but as unto carnal, as unto babes in
Christ” (1 Cor. 3.1). The word “but” here is of special importance. It
means, “You have believed the Lord for these many years; you ought
to know what it is to be spiritual, to be under the control of the Holy
Spirit. But due to the fact that you are influenced by the flesh in
many things—working according to the flesh and not learning to be
subject to the authority of the Holy Spirit—I am compelled to judge
you as carnal.” If the phrase “as unto babes in Christ” is followed
out, Paul seems to have this thought: “You have extended the time
too long. It is pardonable for beginners to be influenced by the flesh,
but you have believed in the Lord these many years and yet you are
still under the power of the flesh. Even today you are not yet grown
up in Christ, and I have to feed you with milk, etc. etc.” As a rule,
you fill in what you have comprehended until you are satisfied with
its clarity. And after you have thus paraphrased the entire letter of
Paul to the Corinthians, spending ten minutes daily in rewriting it,
you will at the end have a good understanding of the letter.
The above time arrangement is suggested on the basis of the
experience of a number of people. In applying it, let each consider
his own practical situation and make a proper arrangement before
God.
B. NOTE-TAKING.
In studying the Bible we should take notes as we read. Each
reader of the Scriptures must learn to take notes. Always carry in the
pocket a small notebook to record any question or good thought
which may come at any time. Then prepare a large notebook for
systematic entry of materials already considered and found. Such
entry should be clearly classified so as to enhance any future
research. As a start, do not classify materials too finely. If the
theological approach is adopted, the classification may be composed
of only five large items: Father, Son, the Spirit, the Church, the
Future World. Typology concerning the church may be included in
the item of the Church. Even all the teachings from justification to
sanctification can very easily be placed under the same heading of
the Church. Later on, when a far greater number of materials are
prepared, more detailed classification may be required.
Notes should be taken carefully. For example, in Romans
5.14,17,21, the word “reign” is used four times; in Romans
5.9,10,15,17, the words “much more” are also used four times. These
should be noted. Again, Mark 13.9 says “for my sake”; 13.13 says
“for my name’s sake”; and 13.20 says “for the elect’s sake”. Why are
they put differently? Also, in Matthew 24 and 25, how many
questions did the disciples put to the Lord on the Mount of Olives?
How many verses are in answer to one question, and how many
verses are in answer to the other question? The knowledge of the
disciples was rather limited, and so their questions were few and
inaccurate; but the Lord Jesus answered them with many words.
Notice which passages constitute answers to their questions and
which passages are words added on by the Lord himself. Thus shall
we have a thorough understanding of the whole prophetic discourse
on the Mount of Olives. Moreover, “I said” or “said I” is found three
times in Isaiah 6.5,8,11. The first “said I” is confession; the second “I
said” is consecration; and the third “said I” is communion. Things
such as these should be noted down. For these materials are most
useful both for ourselves and for other brothers and sisters. All who
know how to study the Bible are diligent people; nothing is
accomplished in this matter by chance.
C. INSTRUMENTS.
Studying the Bible is like doing any other work: it requires proper
instruments.
Bible
—Besides a pocket-size Bible for carrying to meetings, each
person should have two regular-size Bibles for study. In the one
Bible, notes may be inscribed, symbols may be inserted, and lines
may be drawn. In the other Bible, nothing should be written or
drawn. This latter is to prevent us from being influenced by the
notes, symbols and lines we have set down before. For our daily
spiritual food use the Bible without notes and signs; for doing
research use the one with notes and drawings.
It will also be good to have a few different versions of the Bible
for reference.
Concordance
—Besides the Bible, get a good concordance.
Dictionary
—A sound Bible dictionary proves to be handy. For
instance, to find the meaning of “urim and thummim” or the history
of the six “Marys”, we can be readily informed by consulting a Bible
dictionary.
Outline Bible
—Get an Outline Bible which gives a comparatively
sound outline of each book of the Scriptures.
All these reference books are helps to the study of the Bible. They
are necessary instruments.
A. TIME ARRANGEMENT.
Each one who studies the Bible must set aside a
certain time for studying (this is in addition to the
morning watch). Now experience teaches us that more time does not
necessarily mean better result. Setting apart too much time does not
often continue for very long, thus producing an adverse effect. Let us
therefore decide on a standard which is generally workable. For those
who serve the Lord, their daily study of the Bible need not exceed
two hours but should not be less than one hour. Sometimes this may
be extended to three hours if they have leisure time. Such an
arrangement should be personally considered before any decision is
made. But once decided upon, it should be practiced for a few years.
Do not change it in less than two or three months. We must learn to
discipline ourselves. There needs to be a definite arrangement, not
random reading. Never imitate the “genius” type of casual reading.
Many are too careless in studying the Bible. Today they may read for
hours, tomorrow not for even one hour! With absolutely no sign of
perseverance, it is a bad habit. Hence we should consider carefully
and decide after much prayer concerning the time arrangement, and
once the standard is set we should diligently keep it.
Suppose the decision is made to set aside one hour each day. How
should this hour be used? This requires some further arrangement. It
is best to divide the time into several sections, using different
methods of studying. Some study methods are like the planting of
trees that require eight to ten years before the result is seen. Other
study methods are like the planting of vegetables or squashes which
can be harvested annually. People may become discouraged by longterm
reading, so that such reading should be mixed with the shortterm
kind that produces results in two to three months. And this will
give beginners some comfort. To devote a whole hour to one thing
can easily exhaust a person, hence it is better to divide up the hour
into several sections.
First Section—The Study of Some Weightier Matters.
Suppose the first section is twenty minutes long. This twenty
minutes should be used to study some weightier matters in the Bible.
It will take several years before any result is seen. Study done on
such subjects as types or the death of the Lord Jesus may take years
to garner any harvest. Other subjects such as the so-called Sermon on
the Mount in the Gospel according to Matthew, the prophecies and
the parables in Matthew 13, the departing words of our Lord in the
Gospel of John, the dispensational teaching, and so forth require
months and years to obtain any fruit. To lay a good foundation for an
understanding of the Old Testament, study at least such books as
Genesis, Daniel, Exodus, Leviticus, Joshua, and in addition a
prophetic book like Zechariah. For the New Testament, Matthew is
the first book to study, followed by Romans, Revelation, and
Hebrews, and to then be continued by a study of John, Ephesians,
and Galatians. Such study will not produce an instant result. But after
reading them through dozens of times, there may be some gleanings.
So then, undertake this kind of reading during the first time section.
Since during this first segment our mind is usually keenest, the study
of weightier matters seems to be quite logical. Now we are of course
only suggesting a principle, the use of which rests with each
individual.
One point worth noticing is, that at the end of the twenty minutes
we may be tempted to extend it to thirty minutes. This is something
we must overcome. If we have set ourselves on reading for only
twenty minutes, we must read for only twenty minutes. And this will
likewise prevent us from yielding to the temptation to sometimes
shorten the period to ten minutes. Once we make a decision before
God, let us discipline ourselves to keep it. Rather to do it for ten
years than to forfeit it in ten days. Never be a careless and loose
person, but learn to be scrupulously disciplined.
Second Section—The Study of Lighter Topics.
For the next twenty minutes, turn to something comparatively
lighter such as the study of terminology. There are at least two to
three hundred special terms which require study. For example, the
term “blood” is used more than four hundred times in the Bible. Read
all the places in the Scriptures where blood is mentioned, jotting
down the more important verses and joining together verses with
similar meaning, and thus will there be composed for ourselves a
Bible reference which is much more meaningful than purchasing a
reference Bible. And if we can memorize them, it is even better. In
future days the Spirit of God may give us many revelations; and
when a revelation does come, we can instantly correlate all the words
in the entire Bible concerning this particular subject. Another term
that can be studied is “calling”. One brother once divided it into ten
sections (see below, Plans for Bible Study No. 26). So we may use
twenty minutes each day to study it also.
Keep in mind that it is quite enough to spend just twenty minutes
daily to study terminology. Do not expect to finish studying one term
all at once. Some terms have to be studied for at least two months.
We must spend time and effort in reading the Bible. We should not
be careless, lest what we have turns out to be not the Sword of the
Holy Spirit but a reed that is totally useless.
For this reason we need to undertake a substantial study of the
Bible. If our study is substantial, our preaching will also be
substantial; by the same token, our preaching will be casual if our
study is casual. Suppose someone tells us that in receiving the blood
we may have new life. If we had carefully examined the term
“blood” we would know such a presentation is erroneous; for the life
in the blood is the soul life, not the new life. We therefore need to
know the Bible teaching on all these basic truths, otherwise we shall
simply follow whatever we are told and thus be misled. Yet to know
these basic truths is not something accomplished in one day. Unless
we study term after term, we will not know what the Bible teaches.
Young brothers and sisters must diligently carry on this inquiry. If
we can study two dozen terms each year, we will be able to cover
almost all the main terms in both the Old and New Testaments in ten
years.
Third Section—Collecting.
During the third section use ten minutes daily for the work of
collecting. What is it to collect? One example is to consider the
respective significance of all the metals in the Bible—gold, silver,
copper, iron, and so forth. The precious stones in the Scriptures have
their special meanings too. Let us not despise them as being too
insignificant to be considered, for in the interpretation of the Bible
these items are quite important. Why a brazen serpent? Why, in
Revelation 1.15, does the passage say of the Lord that “his feet
[were] like unto burnished brass, as if it had been refined in a
furnace”? Why is the head of the terrible image, of which
Nebuchadnezzar dreamed, of fine gold? Why must all the things in
the temple be of fine gold? Why is the ark overlaid with gold and not
with silver? Why are the sockets under the tabernacle made of silver?
To what does the lead in Zechariah 5 point? All these require careful
study before their meanings can be unveiled. So that during this third
time segment let us collect these materials and list their
corresponding verses one after another. These materials may be used
in the future either during the first section for meditation or during
the second section for light reading. In other words, the ten minutes
of this third period are spent in gathering materials for the study done
in either the first or the second period.
Yet another example of collecting can be cited. The Letter to the
Ephesians mentions the Holy Spirit ten times. We may utilize the
time during the third section to find out these ten places. Ephesians
1.13 speaks of being “sealed with the Holy Spirit”. Let us collect all
the places in the New Testament where the seal of the Holy Spirit is
mentioned. Or in Ephesians 1.17 we read the phrase, “a spirit of
wisdom and revelation”. Take down every Scripture verse which has
any bearing on the relation between the Spirit and wisdom. After we
have collected and prepared all these materials, we may bring them
to the first or the second section for study. Without these materials
how can we be accurate in our study?
Fourth Section—Paraphrasing.
The fourth section, lasting ten minutes, is used for paraphrasing.
Having obtained a new understanding of a passage, let us paraphrase
it with easily understood words so that everybody may know the
meaning. Through such an exercise we can readily see how every
word in the Scriptures is exact and meaningful. The work of
paraphrasing demands great care. Conceivably one verse of Scripture
might require several days of paraphrasing without success. We need
to touch the thought of the Holy Spirit with our spirit. We must open
ourselves to the Word till we receive an impression before we
attempt to rewrite. Our thought should follow closely the thought of
the writer of the Bible passage; so also our words should be mainly
in the words of the writer, only we add to them a little bit of our
understanding so as to render them more easily to be grasped.
Paraphrase the Scriptures by sections. To do one verse is too
short, to do a chapter is too long. The best is to combine a few verses
as one unit. Read the whole section first, then paraphrase it verse by
verse.
Paraphrase is neither a translation (which can be too simple and
superficial) nor an exposition (which tends to be long and
complicated). It may be said as standing between translation and
exposition, possessing a little of each. Exposition is to explain the
Bible in our own words, while paraphrase is to rewrite it with the
words of the original writer. Translation is to put down the Scripture
according to its original meaning, but in paraphrasing we may add a
little of our own explanation. Hence paraphrase stands between
translation and exposition. It adopts the tone of the original text of
the Bible writer, though at some place our own explanation is added
to it. Wherever the reader of the Bible finds difficulty in
comprehending, there he may understand through our paraphrase.
Let us illustrate with a few examples.
“Paul a servant of Jesus Christ” (Rom. 1.1). “Servant” may be
written as “bondslave”. Paul uses this term to show that as the
Master’s bondslave he is as one without his own freedom. Whether
or not you want to explain the meaning of this term “servant” is a
matter of your own personal preference. If you do desire to explain
it, then you might conceivably write as follows: “I Paul, who was
sold to sin and am now bought back by the blood of the Lord Jesus,
have become a bondslave to Him.” Thus written, any
misunderstanding concerning both the Lord’s right and our
consecration will be avoided. I was originally sold to sin, but today
He has redeemed me; so I gladly and willingly choose to serve Him.
Due to His purchase and my choice, I now am His bondslave.
Further, from the phrase “called to be an apostle” to be found in
this same verse, we may easily construe it to mean that Paul is called
to be an apostle. In actual fact, though, this should be translated
according to the original as simply “called an apostle”. Not that he is
called to be an apostle, but he is a called apostle. The same situation
occurs in verse 7: “to all that are in Rome, beloved of God, called to
be saints.” The “to be” is again a problem. Some people may try to
be such for a lifetime, and yet they still fail to be saints. However,
according to the original this should be translated “called saints”—
which means called as saints, not called to be saints. The word
“called” here is an adjective and not a verb. It tells of the kind of
apostle or saints. It explains a situation rather than expresses an
action. One of the advantages in paraphrasing the Scriptures lies in
discovering many Bible truths through words or phrases.
Similarly, “our old man was crucified with him” (Rom. 6.6) may
be paraphrased in various ways. It may be written: “Since our old
man was crucified with Him, there is no need for us to be crucified
again.” Or if we wish to emphasize the point of how we can be cocrucified
with Him, we may paraphrase it as: “Because God has put
us in Christ, therefore we are crucified with Him.” This paraphrase is
based on Romans 6.11 which reads: “Even so reckon ye also
yourselves to be dead unto sin . . . in Christ Jesus.” On the basis of
“in Him” we are “with Him”. “With Him” follows “in Him”.
Without there being an “in Him” there can be no “with Him”. Those
who are not in Christ cannot be crucified with Him; only those who
are “in Him” are crucified “with Him”. Because God has put us in
Christ, therefore we are crucified with Him.
The work of paraphrasing is to rewrite a passage more thoroughly.
In each verse of the Bible there is an emphatic word which requires
special attention. If we encounter any Scripture verse we do not
understand, we should ask God to enlighten us that we may rewrite it
in a form simpler than exposition and plainer than the original
translation. Each time we paraphrase, let us think in this way: Why is
this sentence difficult to comprehend? If we take care of the
emphatic word first, then we will know how to rewrite the sentence.
To illustrate: the word “crucified” in the Greek points to an
accomplished fact. So that we may rewrite the sentence as: “Our
crucifixion with Christ is an accomplished fact and not an experience
to seek after.” To be crucified is a personal experience to Christ
himself, for He it is who was crucified. But as for me, there is no
need for me to be individually crucified, because being in Him I was
already crucified with Him. It has become a fact to me. The above
indicates that this verse may be written in various ways, depending
on the degree of personal understanding and a consideration for other
people too. Whatever way it is paraphrased, it should be so written as
to help the simple to understand.
Still another instance can be found: “And I, brethren, could not
speak unto you as unto spiritual, but as unto carnal, as unto babes in
Christ” (1 Cor. 3.1). The word “but” here is of special importance. It
means, “You have believed the Lord for these many years; you ought
to know what it is to be spiritual, to be under the control of the Holy
Spirit. But due to the fact that you are influenced by the flesh in
many things—working according to the flesh and not learning to be
subject to the authority of the Holy Spirit—I am compelled to judge
you as carnal.” If the phrase “as unto babes in Christ” is followed
out, Paul seems to have this thought: “You have extended the time
too long. It is pardonable for beginners to be influenced by the flesh,
but you have believed in the Lord these many years and yet you are
still under the power of the flesh. Even today you are not yet grown
up in Christ, and I have to feed you with milk, etc. etc.” As a rule,
you fill in what you have comprehended until you are satisfied with
its clarity. And after you have thus paraphrased the entire letter of
Paul to the Corinthians, spending ten minutes daily in rewriting it,
you will at the end have a good understanding of the letter.
The above time arrangement is suggested on the basis of the
experience of a number of people. In applying it, let each consider
his own practical situation and make a proper arrangement before
God.
B. NOTE-TAKING.
In studying the Bible we should take notes as we read. Each
reader of the Scriptures must learn to take notes. Always carry in the
pocket a small notebook to record any question or good thought
which may come at any time. Then prepare a large notebook for
systematic entry of materials already considered and found. Such
entry should be clearly classified so as to enhance any future
research. As a start, do not classify materials too finely. If the
theological approach is adopted, the classification may be composed
of only five large items: Father, Son, the Spirit, the Church, the
Future World. Typology concerning the church may be included in
the item of the Church. Even all the teachings from justification to
sanctification can very easily be placed under the same heading of
the Church. Later on, when a far greater number of materials are
prepared, more detailed classification may be required.
Notes should be taken carefully. For example, in Romans
5.14,17,21, the word “reign” is used four times; in Romans
5.9,10,15,17, the words “much more” are also used four times. These
should be noted. Again, Mark 13.9 says “for my sake”; 13.13 says
“for my name’s sake”; and 13.20 says “for the elect’s sake”. Why are
they put differently? Also, in Matthew 24 and 25, how many
questions did the disciples put to the Lord on the Mount of Olives?
How many verses are in answer to one question, and how many
verses are in answer to the other question? The knowledge of the
disciples was rather limited, and so their questions were few and
inaccurate; but the Lord Jesus answered them with many words.
Notice which passages constitute answers to their questions and
which passages are words added on by the Lord himself. Thus shall
we have a thorough understanding of the whole prophetic discourse
on the Mount of Olives. Moreover, “I said” or “said I” is found three
times in Isaiah 6.5,8,11. The first “said I” is confession; the second “I
said” is consecration; and the third “said I” is communion. Things
such as these should be noted down. For these materials are most
useful both for ourselves and for other brothers and sisters. All who
know how to study the Bible are diligent people; nothing is
accomplished in this matter by chance.
C. INSTRUMENTS.
Studying the Bible is like doing any other work: it requires proper
instruments.
Bible
—Besides a pocket-size Bible for carrying to meetings, each
person should have two regular-size Bibles for study. In the one
Bible, notes may be inscribed, symbols may be inserted, and lines
may be drawn. In the other Bible, nothing should be written or
drawn. This latter is to prevent us from being influenced by the
notes, symbols and lines we have set down before. For our daily
spiritual food use the Bible without notes and signs; for doing
research use the one with notes and drawings.
It will also be good to have a few different versions of the Bible
for reference.
Concordance
—Besides the Bible, get a good concordance.
Dictionary
—A sound Bible dictionary proves to be handy. For
instance, to find the meaning of “urim and thummim” or the history
of the six “Marys”, we can be readily informed by consulting a Bible
dictionary.
Outline Bible
—Get an Outline Bible which gives a comparatively
sound outline of each book of the Scriptures.
All these reference books are helps to the study of the Bible. They
are necessary instruments.