SEARCHING THE SCRIPTURES

Man is notoriously a creature of extremes. This is so in many areas of life,but particularly so in the realm of religion. For some, religion is merely someintellectual notions; for others, religion calls for the annihilation of allwho do not believe as they do. Now, many professing Christians will label uspejoratively as extreme because we hold to some principles and practices of theReformation and the Early Church. We would disputethat insinuation. But at the same time we cannot deny that we are, likeeveryone else, prone to extremism.

Amazingly, one area in which extremism is clearly evident among Bible-believingChristians is in the arena of Bible interpretation.

Extreme Positions

On the one hand, some claim that the Bible is so simple for Christians thatthere is no need for anyone to explain the meaning to us. We have the HolySpirit to instruct us, they say. Point out to them that there are parts ofScripture that are not so clear, and their response would be that they mustsimply be read prayerfully and received by faith, for we are not called tounderstand but to receive by faith. Neither is there a need to reconcileseemingly contradictory verses, for the human mind is simply too limited tounderstand God’s Word.

On the other hand, perhaps for the greater majority, the language of Scriptureis so abstruse and ambiguous that it is almost impossible for laypersons toplumb its deep meanings without entertaining heresy. Therefore the laypersonmust not attempt to read and interpret the Scripture. The Bible must beinterpreted by the clergy. This sell-out to Romanism is unfortunately alsoevident among many fundamental churches, where what the pastor says is taken asfinal and authoritative even when the pastor has gone beyond the Scriptures oreven contradicted Scripture. Sadly, there are also among Reformed churchesthose who fall into the extremism by refusing even attempts to examine thescriptural bases of their Confession, their high regard for their Confession notwithstanding.The fact is that while most Protestants believe in the perspicuity of theScriptures, many are too complacent and indolent to study the Scriptures forourselves.

Biblical Balance

What is the biblical balance? I believe it is this: In the first place, whileGod has indeed given us the Holy Spirit to illumine our minds (1 Jn 2:20, 27),He has also appointed “pastors and teachers; For the perfecting of the saints,for the work of the ministry” (Eph 4:11; cf. Acts 20:28; 1 Pet 5:2). Are we tosay that these are superfluous, or that these are only for “unbelievingsaints”? The fact is that God usually works through means for the salvation orsanctification of His saints, and these means include pastors and elders whowill be held accountable by the Lord for the spiritual well-being of thoseappointed to their charge (Heb 13:17). To despise the institution of the churchand the rule and instruction of the appointed officers is to dishonour Christ.

In the second place, though we must not despise the lawfully appointed teachersof the church, and must receive their teachings with all readiness of mind, yetwe must recognise that they are fallible men, and so it is necessary for us tosearch the Scriptures to see if what is taught is consistent with the writtenWord of God (Acts 17:11); and to “prove all things; [and to] hold fast thatwhich is good” (1 Thes 5:21).

In the third place, while the Bible contains “some things hard tobe understood” (2 Pet 3:16), it does not follow that we should shut our understandingwhenever we read the Scripture. The Lord Jesus especially enjoins understandingwhen we read or hear the Scriptures. He told His disciples concerning theprophecy of Daniel: “Whoso readeth, let him understand” (Mt 24:15); and Hechallenged the multitude to “Hear, and understand” (Mt 15:10). In His Parableof the Sower and the Soil, the good soil is contrasted with the way side, asthose who understand the Word (cf. Mt 13:19, 23).

In the fourth place, if “all scripture is given by inspiration ofGod, and is profitable for doctrine, for reproof, for correction, forinstruction in righteousness” (2 Tim 3:16), then it follows that we should readand seek to understand even those parts of Scriptures which are not taught byour pastors or interpreted by our Confessions.

In the fifth place, without efforts to study the Scriptures and to reconcileseeming contradictions in the Scripture, the Christian will be forced into anillogical and irrational fideism and left without any reasonable defenceagainst the opponents of Christ (cf. 1 Pet 3:15). Moreover, if two propositionsare truly contradictory, then one of them must be false, and so anyone whoholds to both propositions without attempting to reconcile them may greatlydishonour God by believing what is false about Him. Consider: Does God tempt usto sin (cf. Gen 22:1–2; Jas 1:13)? Did Paul make a mistake that God is not farfrom everyone, even the heathen (Acts 17:27; cf. Prov 15:29)? Did the LordJesus contradict Himself when He insists: “Though I bear record of myself, yetmy record is true” (Jn 8:14; cf. Jn 5:31)? Will a Christian truly persevere inthe faith (cf. Jn 10:27–29; Acts 8:13, 18–22; Heb 6:4–6)? Was Christ denyingHis deity when He says: “my Father is greater than I” (Jn 14:28; cf. Jn 10:30)?Was He doing the same when He told the rich young man: “Why callest thou megood? there is none good but one, that is, God” (Mt 19:17)?

The biblical balance, in other words, is that the Christian must not only relyon the institutional means appointed by the Lord for his growth in grace, hemust also read and study the Scripture on his own. He must do so, firstly thathe may be able to see if what he has been taught is indeed according to thewritten Word of God; and secondly, that he may fill up what may be lackingthrough the teaching ministry of the church. To do so, he should read throughthe Scriptures prayerfully and systematically and with understanding. He mustnot read the Bible cursorily or with a superstitious notion that so long as hereads, even if he does not understand anything or retain anything in memory,that he would grow in grace. God has given us a “sound mind” (2 Tim 1:7). Weare to be “transformed by the renewing of [our] mind, that [we] may prove whatis that good, and acceptable, and perfect, will of God” (Rom 12:2). The mind isthe citadel of the soul. Neglecting to use the mind in our reading of theScripture is to do violence to our soul, and to allow it to be tossed to andfro by every wind of doctrine (cf. Eph 4:14).

How should we read and study the Scripture? Let me propose three simple steps,namely: (1) Observation; (2) Interpretation, and (3) Application. Each of thesesteps should, of course, be taken prayerfully with a reliance on theilluminating help of the Holy Spirit (Jn 14:26; 16:13–15), for “the things ofthe Spirit of God… are spiritually discerned” (1 Cor 2:14; cf. v. 11).

Observation

This is a preliminary step of Bible Study and more serious Bible reading. Whatit requires is simply that we read with a prayerful heart and eyes open to whatis being conveyed to us in a particular passage. I believe most of us would dosome degree of observation whenever we read the Scripture with an alert mind(rather than in a state of semi-comatose, as might be attempted by one with asuperstitious view of Bible reading). The trouble is that many of us who areyoung believers do not know what to look for, while many of us who are moremature believers often take for granted what we are reading so that we oftenread into the text what is not there (e.g., is Modecai Esther’s uncle?Did Paul say that when the fullness of the Gentiles come into the church, then allIsrael shall be saved?)

Such being the case, allow me to give a list that those of us who are newer toScripture reading may benefit and those of us who are more mature may use it toremind ourselves of what we should be looking out for.

Firstly, we should look at the context of the passage. What is the theme orpurpose of the book? What is the immediate context dealing with? Secondly,observe the paragraph divisions and sentence structures. Look out for importantconnectives, such as but, if, for, therefore,etc. Thirdly, determine what the literary genre of the passage is. Parablesmust not be read simply as narratives or epistles, etc. Fourthly, look forverbs and observe their tenses; for pronouns and resolve them; and for adverbsand adjectives, and see how they qualify the verbs and nouns. Fifthly, observerepetitions, progression of ideas, and arguments. Sixthly, take notice ofcontrasts, comparisons and illustrations. Seventhly, mark out advice, commands,promises and warnings.

What do we do with what we have observed? Well, they may form an accurate basisfor the next step of interpretation. But experience shows us that if we arediligent and careful in observing the text at this stage, the meaning of thepassage will often be very clear.

Interpretation

Interpreting the Scripture is simply drawing out the meaning from a passage inScripture. It is at this point that many of us manifest slothfulness by givingin to the temptation to consult commentaries and Study Bibles before we eventhink and meditate on what we have read. But I have no doubt that those whoprayerfully and diligently examine what they have read to draw out its meaningand lessons will benefit more and remember more of the Word. We shouldtherefore, as far as possible, consult the commentaries to see if there isconcurrence with our findings only after we have done some interpretationourselves. Now, of course most commentators have the advantage of knowing theoriginal languages of the Scripture and so may be able to see things we do notsee in English. But I believe that even without a knowledge of the originallanguages we can be fairly good exegetes with a good translation of the Bible,such as the Authorised Version.

Although the Bible cannot be equated with any secular literature, it isnevertheless true that anyone who is able to read and understand a book or eventhe newspaper should be able to interpret the Scripture to some degree. Many anunbelieving scholar has found delight in discovering gems from the Scripture,only to fuel their pride and increase their condemnation. Without the Spirit ofChrist, one may still interpret somewhat, though the exercise will bemechanical and intellectual rather than heartfelt and spiritual. But the pointis that there is no special sequence of steps to follow when interpretingScripture, in contrast to interpreting a piece of uninspired literature. In fact,we may say that the act of interpretation by itself is intuitive.

It may be surprising for some of us, but in general most experienced exegeteswould interpret the texts of Scripture they read in pretty much the same way aswould a young believer. This is not to say that the Scripture will always beinterpreted correctly by anyone; but the difference between true and falseinterpretations lies not in the steps taken, but in the spirit of theinterpreter and the principles employed. In so far as the spirit of theinterpreter is concerned, one who would benefit most from the Scripture wouldbe a prayerful believer filled with the Spirit of Christ, who has an impartialand humble mind, and who waits expectantly on the Lord to bless and instruct.

What about principles? One obvious principle, for example, which must be bornein mind when interpreting Scripture, is that Scripture does not contradictScripture, since God is ultimately the author of all that is in the Bible,whereas we may expect contradictions in uninspired materials, even if they arewritten by single authors. There are many other important principles. In hisuseful book entitled Interpretation of the Scriptures (Baker,1972), A.W. Pink lists a total of thirty principles to bear in mind while interpretingthe Scripture. These are principles, which he himself employed in the severaldecades of studying the Scriptures. Pink wrote the booklet for young preachers,but it is, I believe, useful for anyone who would study his Bible seriously. Ishall simply list the thirty principles with some brief remarks, and encourageyou to read Pink’s elaboration in his excellent book.

(1) Recognise the interrelation and mutual dependence of the Old and NewTestaments [i.e., do not slide into the dispensational error of dividing thetwo economies too sharply. God has one covenant people and one way of salvationwith circumstantial and formal differences in administration].

(2) Observe the manner in which, and the purpose for which,the Old Testament is cited in the New [i.e., consider how the Lord and theApostles use the Old Testament. Consider, for example, their employment ofinferences and their deriving spiritual significance from physical things andevents].

(3) Conform all interpretations to the Analogy of Faith[i.e., all interpretations must be consistent with what is taught in the restof Scripture. Here is where a thorough knowledge of the other parts ofScripture, or at least of systematic theology, is useful].

(4) Pay close attention to the context [e.g., consider howthe pernicious doctrine that there is a class of Christians known as carnalChristians, who will be saved as by fire, is derived by wresting 1 Corinthians3:3 and 1 Corinthians 3:13–15 out of their contexts].

(5) Determine the scope of each passage [really the samepoint as the previous].

(6) Interpret Scripture by Scripture [i.e., the Bible isself-explanatory, there is no need to go out of the Scripture to findexplanations. Also, take the Holy Spirit’s interpretations of Old Testament textsin the New Testament as final].

(7) Interpret briefer statements by fuller ones [e.g., Mark10:11 must be interpreted with Mathew 5:32, not the other way round].

(8) Collect and collate all passages dealing with the samesubject [This is to facilitate principle #3. The Catechism and Confession or areliable Systematic Theology may be helpful for the beginners].

(9) Present the two sides of every truth or doctrine [Thussanctification must not be divorced from justification and God’s sovereigntymust not cloud out human responsibility. This point is especially forpreachers, but helpful for all who study the Bible to bear in mind].

(10) See that the simple negative often implies,conversely, the positive [e.g., compare John 15:5 and Philippians 4:13].

(11) Recognise the statements in the interrogative formthat have the force of the emphatic negative [e.g., Job 11:7].

(12) Apply the right use of reason in connection with thethings of God [In Pink’s own words: “While reason must not be made the measurerof our belief, yet it is to be used as the handmaid of faith, by comparingpassage with passage, deducing inferences and drawing consequences according tolegitimate laws of logic. Never is the faculty of reason so worthily employedas in endeavouring to understand Holy Writ”—p. 59].

(13) See the limitation of general statements [such as inthe Proverbs].

(14) See positive statements with a comparative [vs. absolute]force [e.g., If Matthew 6:19 is absolute we must have no earthly possessions.But see verse 20].

(15) Recognise non-literal language [Consider the useof Similes (e.g., Eph 5:23);Metaphor (e.g., Ps23:1a); Metonymy (e.g., Phil 3:3); Hyperbole (e.g.,Mt 5:29);Personification (e.g., Ps 114:3–4); Synecdoche (e.g.,Gen 17:14).Anthropomorphism & Anthropopathism (e.g., Ps 91:4).Check these terms up in any dictionary].

(16) See the need for elucidation of the types (typology)[e.g., Consider how the tabernacle is a type of Christ].

(17) Adhere to simplicity in the exposition [orinterpretation] of the parables [Most parables have only one central lesson].

(18) Recognise that the same words in various passages canhave different meanings [e.g., Consider the word “know” in 1 John 2:3].

(19) Determine the actual use of words in the Hebrew andGreek Scriptures [TheEnhanced Strong’s Concordance and Vine’sExpository Dictionary may be useful here].

(20) Distinguish various meanings of the same word [e.g.,Consider that the word “will” can mean the inviolable decretive will of God, orthe precepts of God].

(21) See the spiritual meaning of Scripture [See also #16.“Great care needs to be exercised here, lest on the one hand we be such slavesto ‘literalism’ that we miss the deeper significance and higher import of manythings in God’s Word; or lest on the other hand we give free rein to ourimagination and ‘read into’ a verse what is not there…”—p. 87].

(22) See the double reference and meaning [See #16. Pinkgently objects to the parenthetical remark in WCF 1.9 that thetrue and full sense of any Scripture text is “not manifold, but one.” But hewould no doubt agree that this principle of single sense should be a generalrule for most of Scripture, and also that even in the exceptions where thereare multifold senses, these senses, which are never contradictory, cohere togive the one full meaning of the text].

(23) Follow the law of order [I am not sure if I agree withPink’s speculation here. No great loss to ignore it].

(24) See the law of cause and effect [e.g., Consider theprogression of Lot’s life and the chastisement David experienced after hisgreat sin].

(25) Observe the law of emphasis [e.g., Consider thesignificance of repetition in Isaiah 6:3 and the significance of God writingthe Ten Commandments with His own finger].

(26) Find out the origin of words [See #19].

(27) Be aware of the law of comparison and contrast [“Whilethis rule is much less important… than many of the others, it is of deepinterest”—p. 116. Read for yourself what he is referring to. I would in placerecommend also attention to parallelism in the Word, especially in the poeticbooks. Consider Synonymous or Complementing Parallelism (e.g.,Prov 2:11; 19:5); Antithetical or Contrasting Parallelism(e.g. Prov 10:1; 11:5); Emblematic or Comparing Parallelism(e.g., Prov 11:22; 27:17); Synthetic or Cascading Parallelism(e.g., Prov 16:3; 15:3)].

(28) Follow the law of first mention [More for expositors.No great lost for the general reader to ignore].

(29) See the law of progress [Consider how Christ isrevealed progressively throughout the Old Testament].

(30) Observe the law of full mention [Realise that“somewhere in the Bible each of its prominent themes is given a complete andsystematic presentation”—p. 132].

I hope you are not discouraged, by this rather daunting list, from studying theScripture yourself. Actually, not all the principles listed above are necessaryfor the general reading and study of the Scripture. I list them all, both toencourage you to read the book and to give you an idea of what principles themature interpreter may employ in his study of the Word of God. I hope that, forsome of us, this will indicate that there is yet room for us to grow in ourhandling and understanding of Scripture, and at the same time to get an idea ofhow preachers and commentators may have arrived at their interpretation. But ifyou ask me which principles you should particularly pay attention to in yourpersonal study of the Scripture, my answer would be: (1) The principle thatScripture does not contradict Scripture and that Scripture is the bestinterpreter of Scripture (See principles #1, 3, 6, and 7); (2) The principlethat verses must not be wrested from their contexts (See principles #4 and 5);and (3) The principle of literary (not literal) sense. That is, a passage mustbe interpreted according to its literary genre. So legal statements, historicalnarrations and epistolary passages should generally be taken literally, bearingin mind the use of figurative language in some instances and the presence oftypological meanings in some cases; whereas in all other genres, not everyverse is to be taken literally. This is especially so in the poetic texts(e.g., Psalms), in prophecy, in Old Testament promises and in parables (Seeprinciples #2, 15, 16, 17, and 21).

Application

No study of Scripture is complete without application. Up to now we areconcerned with the meaning of the text of Scripture as delivered to us.Application is concerned with how the Scripture can renew our minds andtransform our lives (Rom 12:2; Jas 1:22). Every text of Scripture lends itselfto multiple applications. In some sense even if the application can only beobliquely forced from a passage but agrees with other passages in Scripture, itmay still be a valid application (See Vern Poythress’ book, God-CentredHermeneutics). But discipline and prudence (how do you know yourapplication agrees with other passages of Scripture?) demand that we should asfar as possible draw applications logically and directly from the passage beingstudied. With this in mind, let me suggest five questions to ask to apply anypassage to ourselves: (1) Is there a Sin for me to avoid? (2) Is there a Promise for me totrust? (3) Is there an Example for me to follow? (4) Is there a Command for me toobey? (5) Is there aKey principle for me to remember?

Conclusion

It is obviously quite impossible in this short article to give even a usableintroduction on interpretation, not to mention treat the subject exhaustively.But I hope these brief words will encourage you to read and study the Scripturemore diligently. Or, at least, I hope it will encourage you to pick up a bookon Hermeneutics (science of Interpretation), so that you may be betteracquainted with how to study the Scripture by yourself. In addition to Pink’sbook (145 pages), I would also recommend: Louis Berkhof, Principles ofBiblical Interpretation (Baker, 1950, 176 pages); and Henry A.Virkler, Hermeneutics: Principles and Processes of BiblicalInterpretation (Baker, 1981, 263 pages). God willing, we may haveoccasion to study the subject thoroughly together, but for now if you havenever read a book on Hermeneutics, I would strongly urge you to. You will nodoubt find it a great blessing.

Let us make use of every appointed means to hear theteaching of the Word. But let us also set aside time each day to read and studythe Word of God personally. Our Lord asserts: “Man shall not live by breadalone, but by every word of God” (Lk 4:4). If we neglect the study of His Word,we can expect to be spiritually scrawny and easily fall prey to the devil inhis many devices, for he is ever prowling around us like a lion ready to devourus (1 Pet 5:8). May the Lord grant us the help and illumination of His Spiritas we feast on His Word each day.

—JJ Lim