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Methods of Bible Study
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Study
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Methods
of Bible Study
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Bible
Study:
Presuppositions,
Principles,
and
Methods
1.
Preamble
This
statement
is addressed
to all
members
of the
Seventh-day
Adventist
Church
with
the
purpose
of providing
guidelines
on how
to study
the
Bible,
both
the
trained
biblical
scholar
and
others.
Seventh-day
Adventists
recognize
and
appreciate
the
contributions
of those
biblical
scholars
throughout
history
who
have
developed
useful
and
reliable
methods
of Bible
study
consistent
with
the
claims
and
teachings
of Scripture.
Adventists
are
committed
to the
acceptance
of biblical
truth
and
are
willing
to follow
it,
using
all
methods
of interpretation
consistent
with
what
Scripture
says
of itself.
These
are
outlined
in the
presuppositions
detailed
below.
In
recent
decades
the
most
prominent
method
in biblical
studies
has
been
known
as the
historical-critical
method.
Scholars
who
use
this
method,
as classically
formulated,
operate
on the
basis
of presuppositions
which,
prior
to studying
the
biblical
text,
reject
the
reliability
of accounts
of miracles
and
other
supernatural
events
narrated
in the
Bible.
Even
a modified
use
of this
method
that
retains
the
principle
of criticism
which
subordinates
the
Bible
to human
reason
is unacceptable
to Adventists.
The
historical-critical
method
minimizes
the
need
for
faith
in God
and
obedience
to His
commandments.
In addition,
because
such
a method
de-emphasizes
the
divine
element
in the
Bible
as an
inspired
book
(including
its
resultant
unity)
and
depreciates
or misunderstands
apocalyptic
prophecy
and
the
eschatological
portions
of the
Bible,
we urge
Adventist
Bible
students
to avoid
relying
on the
use
of the
presuppositions
and
the
resultant
deductions
associated
with
the
historical-critical
method.
In
contrast
with
the
historical-critical
method
and
presuppositions,
we believe
it to
be helpful
to set
forth
the
principles
of Bible
study
that
are
consistent
with
the
teachings
of the
Scriptures
themselves,
that
preserve
their
unity,
and
are
based
upon
the
premise
that
the
Bible
is the
Word
of God.
Such
an approach
will
lead
us into
a satisfying
and
rewarding
experience
with
God.
2.
Presuppositions
Arising
From
the
Claims
of Scripture
a.
Origin
(1)
The
Bible
is
the
Word
of
God
and
is
the
primary
and
authoritative
means
by
which
He
reveals
Himself
to
human
beings.
(2)
The
Holy
Spirit
inspired
the
Bible
writers
with
thoughts,
ideas,
and
objective
information;
in
turn
they
expressed
these
in
their
own
words.
Therefore
the
Scriptures
are
an
indivisible
union
of
human
and
divine
elements,
neither
of
which
should
be
emphasized
to
the
neglect
of
the
other
(2Peter
1:21;
cf.
The
Great
Controversy,
v,
vi).
(3)
All
Scripture
is
inspired
by
God
and
came
through
the
work
of
the
Holy
Spirit.
However,
it
did
not
come
in
a
continuous
chain
of
unbroken
revelations.
As
the
Holy
Spirit
communicated
truth
to
the
Bible
writer,
each
wrote
as
he
was
moved
by
the
Holy
Spirit,
emphasizing
the
aspect
of
the
truth
which
he
was
led
to
stress.
For
this
reason
the
student
of
the
Bible
will
gain
a
rounded
comprehension
on
any
subject
by
recognizing
that
the
Bible
is
its
own
best
interpreter
and
when
studied
as
a
whole
it
depicts
a
consistent,
harmonious
truth
(2Tim.
3:16;
Heb.
1:1,
2;
cf.
Selected
Messages,
Book
1,
19,
20;
The
Great
Controversy,
v,
vi).
(4)
Although
it
was
given
to
those
who
lived
in
an
ancient
Near
Eastern/Mediterranean
context,
the
Bible
transcends
its
cultural
backgrounds
to
serve
as
God's
Word
for
all
cultural,
racial,
and
situational
contexts
in
all
ages.
(1)
The
sixty-six
books
of
the
Old
and
New
Testaments
are
the
clear,
infallible
revelation
of
God's
will
and
His
salvation.
The
Bible
is
the
Word
of
God,
and
it
alone
is
the
standard
by
which
all
teaching
and
experience
must
be
tested
(2Tim.
3:15,
17;
Ps.
119:105;
Prov.
30:5,
6;
Isa.
8:20;
John
17:17;
2Thess.
3:14;
Heb.
4:12).
(2)
Scripture
is
an
authentic,
reliable
record
of
history
and
God's
acts
in
history.
It
provides
the
normative
theological
interpretation
of
those
acts.
The
supernatural
acts
revealed
in
Scripture
are
historically
true.
For
example,
chapters
1-11
of
Genesis
are
a
factual
account
of
historical
events.
(3)
The
Bible
is
not
like
other
books.
It
is
an
indivisible
blend
of
the
divine
and
the
human.
Its
record
of
many
details
of
secular
history
is
integral
to
its
overall
purpose
to
convey
salvation
history.
While
at
times
there
may
be
parallel
procedures
employed
by
Bible
students
to
determine
historical
data,
the
usual
techniques
of
historical
research,
based
as
they
are
on
human
presuppositions
and
focused
on
the
human
element,
are
inadequate
for
interpreting
the
Scriptures,
which
are
a
blend
of
the
divine
and
human.
Only
a
method
that
fully
recognizes
the
indivisible
nature
of
the
Scriptures
can
avoid
a
distortion
of
its
message.
(4)
Human
reason
is
subject
to
the
Bible,
not
equal
to
or
above
it.
Presuppositions
regarding
the
Scriptures
must
be
in
harmony
with
the
claims
of
the
Scriptures
and
subject
to
correction
by
them
(1Cor.
2:1-6).
God
intends
that
human
reason
be
used
to
its
fullest
extent,
but
within
the
context
and
under
the
authority
of
His
Word
rather
than
independent
of
it.
(5)
The
revelation
of
God
in
all
nature,
when
properly
understood,
is
in
harmony
with
the
written
Word,
and
is
to
be
interpreted
in
the
light
of
Scripture.
3.
Principles
for
Approaching
the
Interpretation
of Scripture
a.
The
Spirit
enables
the
believer
to accept,
understand,
and
apply
the
Bible
to one's
own
life
as he
seeks
divine
power
to render
obedience
to all
scriptural
requirements
and
to appropriate
personally
all
Bible
promises.
Only
those
following
the
light
already
received
can
hope
to receive
further
illumination
of the
Spirit
(John
16:13,
14;
1Cor.
2:10-14).
b.
Scripture
cannot
be correctly
interpreted
without
the
aid
of the
Holy
Spirit,
for
it is
the
Spirit
who
enables
the
believer
to understand
and
apply
Scripture.
Therefore,
any
study
of the
Word
should
commence
with
a request
for
the
Spirit's
guidance
and
illumination.
c.
Those
who
come
to the
study
of the
Word
must
do so
with
faith,
in the
humble
spirit
of a
learner
who
seeks
to hear
what
the
Bible
is saying.
They
must
be willing
to submit
all
presuppositions,
opinions,
and
the
conclusions
of reason
to the
judgment
and
correction
of the
Word
itself.
With
this
attitude
the
Bible
student
may
come
directly
to the
Word,
and
with
careful
study
may
come
to an
understanding
of the
essentials
of salvation
apart
from
any
human
explanations,
however
helpful.
The
biblical
message
becomes
meaningful
to such
a person.
d.
The
investigation
of Scripture
must
be characterized
by a
sincere
desire
to discover
and
obey
God's
will
and
word
rather
than
to seek
support
or evidence
for
preconceived
ideas.
4.
Methods
of Bible
Study
a.
Select
a Bible
version
for
study
that
is faithful
to the
meaning
contained
in languages
in which
the
Bible
originally
was
written,
giving
preference
to translations
done
by a
broad
group
of scholars
and
published
by a
general
publisher
above
translations
sponsored
by a
particular
denomination
or narrowly
focused
group.
Exercise
care
not
to build
major
doctrinal
points
on one
Bible
translation
or version.
Trained
biblical
scholars
will
use
the
Greek
and
Hebrew
texts,
enabling
them
to examine
variant
readings
of ancient
Bible
manuscripts
as well.
b.
Choose
a definite
plan
of study,
avoiding
haphazard
and
aimless
approaches.
Study
plans
such
as the
following
are
suggested:
(1)
Book-by-book
analysis
of
the
message
(2)
Verse-by-verse
method
(3)
Study
that
seeks
a
biblical
solution
to
a
specific
life
problem,
biblical
satisfaction
for
a
specific
need,
or
a
biblical
answer
to
a
specific
question
(4)
Topical
study
(faith,
love,
second
coming,
and
others)
c.
Seek
to grasp
the
simple,
most
obvious
meaning
of the
biblical
passage
being
studied.
d.
Seek
to discover
the
underlying
major
themes
of Scripture
as found
in individual
texts,
passages,
and
books.
Two
basic,
related
themes
run
throughout
Scripture:
(1)The
person
and
work
of Jesus
Christ;
and
(2)the
great
controversy
perspective
involving
the
authority
of God's
Word,
the
fall
of man,
the
first
and
second
advents
of Christ,
the
exoneration
of God
and
His
law,
and
the
restoration
of the
divine
plan
for
the
universe.
These
themes
are
to be
drawn
from
the
totality
of Scripture
and
not
imposed
on it.
e.
Recognize
that
the
Bible
is its
own
interpreter
and
that
the
meaning
of words,
texts,
and
passages
is best
determined
by diligently
comparing
scripture
with
scripture.
f.
Study
the
context
of the
passage
under
consideration
by relating
it to
the
sentences
and
paragraphs
immediately
preceding
and
following
it.
Try
to relate
the
ideas
of the
passage
to the
line
of thought
of the
entire
Bible
book.
g.
As far
as possible
ascertain
the
historical
circumstances
in which
the
passage
was
written
by the
biblical
writers
under
the
guidance
of the
Holy
Spirit.
h.
Determine
the
literary
type
the
author
is using.
Some
biblical
material
is composed
of parables,
proverbs,
allegories,
psalms,
and
apocalyptic
prophecies.
Since
many
biblical
writers
presented
much
of their
material
as poetry,
it is
helpful
to use
a version
of the
Bible
that
presents
this
material
in poetic
style,
for
passages
employing
imagery
are
not
to be
interpreted
in the
same
manner
as prose.
I.
Recognize
that
a given
biblical
text
may
not
conform
in every
detail
to present-day
literary
categories.
Be cautious
not
to force
these
categories
in interpreting
the
meaning
of the
biblical
text.
It is
a human
tendency
to find
what
one
is looking
for,
even
when
the
author
did
not
intend
such.
j.
Take
note
of grammar
and
sentence
construction
in order
to discover
the
author's
meaning.
Study
the
key
words
of the
passage
by comparing
their
use
in other
parts
of the
Bible
by means
of a
concordance
and
with
the
help
of biblical
lexicons
and
dictionaries.
k.
In connection
with
the
study
of the
biblical
text,
explore
the
historical
and
cultural
factors.
Archaeology,
anthropology,
and
history
may
contribute
to understanding
the
meaning
of the
text.
l.
Seventh-day
Adventists
believe
that
God
inspired
Ellen
G. White.
Therefore,
her
expositions
on any
given
Bible
passage
offer
an inspired
guide
to the
meaning
of texts
without
exhausting
their
meaning
or preempting
the
task
of exegesis
(for
example,
see
Evangelism,
256;
The
Great
Controversy,
193,
595;
Testimonies,
vol.
5, pp.
665,
682,
707-708;
Counsels
to Writers
and
Editors,
33-35).
m.
After
studying
as outlined
above,
turn
to various
commentaries
and
secondary
helps
such
as scholarly
works
to see
how
others
have
dealt
with
the
passage.
Then
carefully
evaluate
the
different
viewpoints
expressed
from
the
standpoint
of Scripture
as a
whole.
n.
In interpreting
prophecy
keep
in mind
that:
(1)
The
Bible
claims
God's
power
to
predict
the
future
(Isa
46:10).
(2)
Prophecy
has
a
moral
purpose.
It
was
not
written
merely
to
satisfy
curiosity
about
the
future.
Some
of
the
purposes
of
prophecy
are
to
strengthen
faith
(John
14:29)
and
to
promote
holy
living
and
readiness
for
the
Advent
(Matt
24:44;
Rev
22:7,
10,
11).
(3)
The
focus
of
much
prophecy
is
on
Christ
(both
His
first
and
second
advents),
the
church,
and
the
end-time.
(4)
The
norms
for
interpreting
prophecy
are
found
within
the
Bible
itself:
The
Bible
notes
time
prophecies
and
their
historical
fulfillments;
the
New
Testament
cites
specific
fulfillments
of
Old
Testament
prophecies
about
the
Messiah;
and
the
Old
Testament
itself
presents
individuals
and
events
as
types
of
the
Messiah.
(5)
In
the
New
Testament
application
of
Old
Testament
prophecies,
some
literal
names
become
spiritual:
for
example,
Israel
represents
the
church,
Babylon
apostate
religion,
etc.
(6)
There
are
two
general
types
of
prophetic
writings:
nonapocalyptic
prophecy
as
found
in
Isaiah
and
Jeremiah,
and
apocalyptic
prophecy
as
found
in
Daniel
and
the
Revelation.
These
differing
types
have
different
characteristics:
(a)
Nonapocalyptic
prophecy
addresses
God's
people;
apocalyptic
is
more
universal
in
scope.
(b)
Nonapocalyptic
prophecy
often
is
conditional
in
nature,
setting
forth
to
God's
people
the
alternatives
of
blessing
for
obedience
and
curses
for
disobedience;
apocalyptic
emphasizes
the
sovereignty
of
God
and
His
control
over
history.
(c)
Nonapocalyptic
prophecy
often
leaps
from
the
local
crisis
to
the
end-time
day
of
the
Lord;
apocalyptic
prophecy
presents
the
course
of
history
from
the
time
of
the
prophet
to
the
end
of
the
world.
(d)
Time
prophecies
in
nonapocalyptic
prophecy
generally
are
long,
for
example,
400
years
of
Israel's
servitude
(Gen.
15:13)
and
70
years
of
Babylonian
captivity
(Jer.
25:12).
Time
prophecies
in
apocalyptic
prophecy
generally
are
phrased
in
short
terms,
for
example,
10
days
(Rev.
2:10)
or
42
months
(Rev.
13:5).
Apocalyptic
time
periods
stand
symbolically
for
longer
periods
of
actual
time.
(7)
Apocalyptic
prophecy
is
highly
symbolic
and
should
be
interpreted
accordingly.
In
interpreting
symbols,
the
following
methods
may
be
used:
(a)
Look
for
interpretations
(explicit
or
implicit)
within
the
passage
itself
(for
example,
Dan.
8:20,
21;
Rev.
1:20).
(b)
Look
for
interpretations
elsewhere
in
the
book
or
in
other
writings
by
the
same
author.
(c)
Using
a
concordance,
study
the
use
of
symbols
in
other
parts
of
Scripture.
(d)
A
study
of
ancient
Near
Eastern
documents
may
throw
light
on
the
meaning
of
symbols,
although
scriptural
use
may
alter
those
meanings.
(8)
The
literary
structure
of
a
book
often
is
an
aid
to
interpreting
it.
The
parallel
nature
of
Daniel's
prophecies
is
an
example.
o.
Parallel
accounts
in Scripture
sometimes
present
differences
in detail
and
emphasis
(for
example,
cf.
Matt
21:33,
34;
Mark
12:1-11;
and
Luke
20:9-18;
or 2Kings
18-20
with
2Chron.
32).
When
studying
such
passages,
first
examine
them
carefully
to be
sure
that
the
parallels
actually
are
referring
to the
same
historical
event.
For
example,
many
of Jesus'
parables
may
have
been
given
on different
occasions
to different
audiences
and
with
different
wording.
In
cases
where
there
appear
to be
differences
in parallel
accounts,
one
should
recognize
that
the
total
message
of the
Bible
is the
synthesis
of all
of its
parts.
Each
book
or writer
communicates
that
which
the
Spirit
has
led
him
to write.
Each
makes
his
own
special
contribution
to the
richness,
diversity,
and
variety
of Scripture
(The
Great
Controversy,
v, vi).
The
reader
must
allow
each
Bible
writer
to emerge
and
be heard
while
at the
same
time
recognizing
the
basic
unity
of the
divine
self-disclosure.
When
parallel
passages
seem
to indicate
discrepancy
or contradiction,
look
for
the
underlying
harmony.
Keep
in mind
that
dissimilarities
may
be due
to minor
errors
of copyists
(Selected
Messages,
Book
1, p.
16),
or may
be the
result
of differing
emphases
and
choice
of materials
of various
authors
who
wrote
under
the
inspiration
and
guidance
of the
Holy
Spirit
for
different
audiences
under
different
circumstances
(Selected
Messages,
Book
1, pp.
21,
22;
The
Great
Controversy,
vi).
It
may
prove
impossible
to reconcile
minor
dissimilarities
in detail
which
may
be irrelevant
to the
main
and
clear
message
of the
passage.
In some
cases
judgment
may
have
to be
suspended
until
more
information
and
better
evidence
are
available
to resolve
a seeming
discrepancy.
p.
The
Scriptures
were
written
for
the
practical
purpose
of revealing
the
will
of God
to the
human
family.
However,
in order
not
to misconstrue
certain
kinds
of statements,
it is
important
to recognize
that
they
were
addressed
to peoples
of Eastern
cultures
and
expressed
in their
thought
patterns.
Expressions
such
as "the
Lord
hardened
the
heart
of Pharaoh"
(Ex.
9:12)
or "an
evil
spirit
from
God..."
(1Sam
16:15),
the
imprecatory
psalms,
or the
"three
days
and
three
nights"
of Jonah
as compared
with
Christ's
death
(Matt.
12:40),
commonly
are
misunderstood
because
they
are
interpreted
today
from
a different
viewpoint.
A
background
knowledge
of Near
Eastern
culture
is indispensable
for
understanding
such
expressions.
For
example,
Hebrew
culture
attributed
responsibility
to an
individual
for
acts
he did
not
commit
but
that
he allowed
to happen.
Therefore
the
inspired
writers
of the
Scriptures
commonly
credit
God
with
doing
actively
that
which
in Western
thought
we would
say
He permits
or does
not
prevent
from
happening,
for
example,
the
hardening
of Pharaoh's
heart.
Another
aspect
of Scripture
that
troubles
the
modern
mind
is the
divine
command
to Israel
to engage
in war
and
execute
entire
nations.
Israel
originally
was
organized
as a
theocracy,
a civil
government
through
which
God
ruled
directly
(Gen.
18:25).
Such
a theocratic
state
was
unique.
It no
longer
exists
and
cannot
be regarded
as a
direct
model
for
Christian
practice.
The
Scriptures
record
that
God
accepted
persons
whose
experiences
and
statements
were
not
in harmony
with
the
spiritual
principles
of the
Bible
as a
whole.
For
example,
we may
cite
incidents
relating
to the
use
of alcohol,
polygamy,
divorce,
and
slavery.
Although
condemnation
of such
deeply
ingrained
social
customs
is not
explicit,
God
did
not
necessarily
endorse
or approve
all
that
He permitted
and
bore
with
in the
lives
of the
patriarchs
and
in Israel.
Jesus
made
this
clear
in His
statement
with
regard
to divorce
(Matt
19:4-6,
8).
The
spirit
of the
Scriptures
is one
of restoration.
God
works
patiently
to elevate
fallen
humanity
from
the
depths
of sin
to the
divine
ideal.
Consequently,
we must
not
accept
as models
the
actions
of sinful
men
as recorded
in the
Bible.
The
Scriptures
represent
the
unfolding
of God's
revelation
to man.
Jesus'
Sermon
on the
Mount,
for
example,
enlarges
and
expands
certain
Old
Testament
concepts.
Christ
Himself
is the
ultimate
revelation
of God's
character
to humanity
(Heb.
1:1-3).
While
there
is an
overarching
unity
in the
Bible
from
Genesis
to Revelation,
and
while
all
Scripture
is equally
inspired,
God
chose
to reveal
Himself
to and
through
human
individuals
and
to meet
them
where
they
were
in terms
of spiritual
and
intellectual
endowments.
God
Himself
does
not
change,
but
He progressively
unfolded
His
revelation
to men
as they
were
able
to grasp
it (John
16:12;
The
SDA
Bible
Commentary,
vol
.7,
p. 945;
Selected
Messages,
Book
1, p.
21).
Every
experience
or statement
of Scripture
is a
divinely
inspired
record,
but
not
every
statement
or experience
is necessarily
normative
for
Christian
behavior
today.
Both
the
spirit
and
the
letter
of Scripture
must
be understood
(1Cor.
10:6-13;
The
Desire
of Ages,
150;
Testimonies,
vol.
4, pp.
10-12).
q.
As the
final
goal,
make
application
of the
text.
Ask
such
questions
as,
"What
is the
message
and
purpose
God
intends
to convey
through
Scripture?"
"What
meaning
does
this
text
have
for
me?"
"How
does
it apply
to my
situation
and
circumstances
today?"
In doing
so,
recognize
that
although
many
biblical
passages
had
local
significance,
nonetheless
they
contain
timeless
principles
applicable
to every
age
and
culture.
5.
Conclusion
In
the
"Introduction"
to The
Great
Controversy
Ellen
G. White
wrote:
The
Bible,
with
its
God-given
truths
expressed
in the
language
of men,
presents
a union
of the
divine
and
the
human.
Such
a union
existed
in the
nature
of Christ,
who
was
the
Son
of God
and
the
Son
of man.
Thus
it is
true
of the
Bible,
as it
was
of Christ,
that
"the
Word
was
made
flesh,
and
dwelt
among
us."
John
1:14.
(p.
vi)
As
it is
impossible
for
those
who
do not
accept
Christ's
divinity
to understand
the
purpose
of His
incarnation,
it is
also
impossible
for
those
who
see
the
Bible
merely
as a
human
book
to understand
its
message,
however
careful
and
rigorous
their
methods.
Even
Christian
scholars
who
accept
the
divine-human
nature
of Scripture,
but
whose
methodological
approaches
cause
them
to dwell
largely
on its
human
aspects,
risk
emptying
the
biblical
message
of its
power
by relegating
it to
the
background
while
concentrating
on the
medium.
They
forget
that
medium
and
message
are
inseparable
and
that
the
medium
without
the
message
is as
an empty
shell
that
cannot
address
the
vital
spiritual
needs
of humankind.
A
committed
Christian
will
use
only
those
methods
that
are
able
to do
full
justice
to the
dual,
inseparable
nature
of Scripture,
enhance
his
ability
to understand
and
apply
its
message,
and
strengthen
faith.
_______________
This
statement
was
approved
and
voted
by the
General
Conference
of Seventh-day
Adventists
Executive
Committee
at the
Annual
Council
Session
in Rio
de Janeiro,
Brazil,
October
12,
1986
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