How to Study the Bible
PART I
METHODS OF
STUDY
I Daily Bible Reading
FIRST of all in importance, and no doubt in the practice
of the majority of God's people, we place the daily, regular reading of the
Scriptures from Genesis to Revelation, repeatedly and throughout life. Often,
men of much knowledge of different portions of Scripture, quite familiar
perhaps with the original tongues, show the greatest ignorance of the simple
historical facts narrated throughout the Bible, together with an evident
unfamiliarity with the whole manner of Scripture. No words of ours can express
too strongly the absolute importance of having the mind and heart thoroughly
saturated with the knowledge of the letter of Scripture from beginning to end.
Nothing really in the way of Bible knowledge can take the place of this. It is
the broad foundation upon which the superstructure of subsequent detail must
rest; and if this foundation is not broad and deep, the superstructure, no
matter how high and intricate, will lack in stability.
Ruskin, the
great master of English, and in many ways a remarkable man, declared that the
most valuable part of his education was in the letter of the Bible, he having
been compelled from early childhood to read a number of chapters regularly
every day, and when he had completed the book, to start afresh. Always bearing
in mind what we said at the beginning, that a spiritual knowledge of the
Scriptures is absolutely indispensable; and speaking now simply of what is
before us, the methods of Bible study, we desire to reiterate with emphasis the
necessity and importance of this daily reading.
Let us be very simple
and explicit. In every Christian home there should be the reading of the word
of God and prayer at least once a day. No matter how strenuous the life and
busy, let nothing rob the family of this simple and most precious privilege.
Let some hour be selected morning or evening, when the family can be gathered
for a few minutes and a chapter be read carefully and attentively, either by
one or in turn. The time consumed in this way is well spent and will in itself
help to keep fresh in our mind, from early childhood, the great outstanding
facts and truths of the precious word of God. It is probably better to begin
with the Gospels and to go through the New testament, then to take up the Old.
Any one can make certain selections which would be perhaps more suited to the
younger members of the family, and certain portions could be left for more
private reading; but in the main it may be said that we should put honour upon
God's precious Word by reading it throughout. Few indeed are the portions which
will not yield edification when read in this way. Indeed, the less attractive
portions will often be found to offer suggestions for profitable conversation,
and serve to awaken and confirm the interest in the entire book.
In
addition to the family reading, we speak next of the private reading by each
one, of at least a single chapter every day. Here, too, it is well to follow
the order suggested above and begin with the New Testament, and having finished
that, to go to the Old. If but one chapter a day can be read, the entire
Scriptures will have been gone over in the course of three years; and,
similarly, two or three chapters a day will complete the entire book in a much
shorter time. An attentive reading of an ordinary chapter will consume not more
than ten minutes. Surely, the busiest life can find or take ten minutes for
such a work as this. Regularity and system are most important here. One can
carefully study the duties and responsibilities of the day and devote a certain
time, as far as possible, to this reading. We are creatures of habit, and when
once it is a settled fact that our daily chapter or two is to be read, little
difficulty will be found in carrying out the plan. Here, as in most of our
spiritual conflicts, the victory is won in the heart, when the purpose is fully
established before God of going on with His word. It is probably better,
wherever possible, to be reading in two places, one in the Old and the other in
the New Testament. Thus, in the morning, Matthew might be begun, and in the
evening Genesis; and when each Testament is completed, turn back again with
renewed zest to the 1st chapter.
In a life where there is a measure of
leisure, there should not be the slightest difficulty in reading through the
entire Scriptures at least once a year. Half an hour a day will easily
accomplisb this; and where one of the chapters is read in the family,, it would
leave but two others to be read alone.
Quite similar to the practice
just recommended, and indeed a part of it, is the practice of reading a whole
book through at a sitting. For instance, the gospel of Mark can be read as we
would an article in a magazine, and in as short a time. It has been said that a
little over one hour is sufficient for this. So, too, a little longer time
would suffice for reading through either of the other Gospels or the Acts. In
this way we get a good general idea of the contents of the book, much aa a
journey through a region of country enables us to form a fairly correct idea of
its character.
This rapid survey reading, as we may call it, is aiso of
much value as an introduction to the studyof each of the Epistles We read it
tbrongh at a sitting, and then take it up more in detail. The same may be said
as to theOld Testament. The life of Abraham or of Joseph or of David could be
read through in this way, giving us, as we would find, something more then the
more facts, the purpose of the Spirit as a whole, with reference to the life
recorded. So, too, each of the Prophets could be read at a sitting or two,
giving us the main themes and general course of what was in the Spirit's mind.
Such "quantity reading" as we may call it, should not be indulged in to the
exclusion of the regular plodding along with the daily chapter or two but could
be introduced from time to time as a complete change, and as we said, for the
purposes of introductory study
A word perhaps may be said as to the
kind of Bible to be used. In this, individual taste and mental peculiarities
must be considered. Some have a strong local memory and locate a passage from
its position on the page. If one may speak for others, this is not a faculty
particularly to be encouraged, because, should we be deprived of our usual
Bible at any time, we may find ourselves rather helpless in handling a
strangebook. Wherever possible, it may be well to have two Bibles, one for
outside use, such as at meetings or carried in the pocket with us, not too
large; and another for the table at home. This latter may be an ordinary cheap
book, which we do not hesitate to mark. Favourite verses, striking or difficult
passages may be noted here without much reference to special neatness, while in
the book which we preserve for more permanent use, the notes and markings are
more carefully inserted.
A prominent lecturer used to suggest that one
Bible could be used for marking and be completely filled in a year. This is
probably quite unnecessary, but not many years will pass before a book can be
so completely marked up that there will not be room for further
insertions.
We are not going to spend much time over details here, but
a few words as to Bible marking may not be out of place. Pen and ink are to be
preferred rather than a lead pencil, whose marks are easily blurred. When once
even pencil marks are put in a Bible they cannot well be erased,and therefore
they might as well be put in the more permanent ink. In reading our daily
morning chapter, for instance, we are struck with the beauty or appropriateness
of some special sentence. This can be marked by a simple line at the side, or
possibly underlined throughout. Perhaps some prominent words may be
particularly underscored. For instance, in Genesis 1: i we might draw a
straight, black line under the first four words: "In the beginning, God." How
many thoughts are suggested by this phrase! "Before the mountains were brought
forth, or ever Thou hadst formed the earth and the world, even from everlasting
to everlasting, Thou art God." There, in the beginning, before an atom of the
vast universe of His creation had been called out of nothingness, God was as He
is, eternally the same. On the side of these words might be written the
reference to John I: I: "In the beginning was the Word," giving the marvellous,
blessed fact that He who became flesh and tabernacled amongst us in lowliness,
to serve us in our need and to go to the cross for our sins, was none other
than God, One who was daily with Him, delighting in Him, and whose delights
were with the sons of men. Thus, we could easily add the reference to Prov. 8;
and other passages of Scripture would naturally suggest themselves, so that
before long we would have quite a number of Bible references on the margin
opposite our first verse.
We are not, as has been said, giving more
than a few obvious hints as to Bible marking. Every one will have his own
system, but we would suggest that each one learn to make his own or additional
references to parallel passages of Scripture which elucidate the text. This has
been found most helpful and profitable.
As we read our chapter, there
will sometimes be an obscure verse; for instance, Gal. 3: 20 "Now a mediator is
not a mediator of one, but God is one." We look at the connection and try to
gather the meaning, but are not quite clear. We may possibly consult helps, or
if these are wanting, or prove not entirely satisfactory, we put a simple "?"
by the side of the verse or some other mark of interrogation. It would probably
be well for us all if we inserted these question marks along our Bibles
wherever we do not fully understand the thought. It would be interesting in our
next reading to notice how many of these "?s" could now be dispensed with. In
the meanwhile, our attention will have been riveted by the fact that we are
asking ourselves, Do we understand what we are reading?
Further
markings will suggest themselves. Later on, we will take up the subject of
various versions and the originals. Our admirable English version will be found
to be greatly improved in numbers of places by slight alterations in the
translation of a word or phrase, or the removal of an evident interpolation, or
an addition of something that has been omitted in the manuscript from which the
translation was made. For instance, in Rom. 8: i, the last clause can be
bracketed, having been introduced there from verse four, where it really
belongs. The meaning is greatly clarified by this elimination which is
authorized by the manuscript authorities. Thus, the great truth of "No
condemnation to them who are in Christ Jesus" stands unqualified by the walk,
which is fully provided for in the subsequent verse.
In like manner,
the passage in Col. 2: 11 gathers fresh meaning and force when the words which
have been interpolated are removed, making the passage read: "Putting off the
body of the flesh by the circumcision of Christ," omitting the words "of the
sins." Our Lord's death has not only put away the fruit, but condemned and set
aside the very root which bore it.
In like manner, occasionally a word
or phrase has been omitted from the text, as in Eph. 6: 9, where the margin
supplies the added thought that the Master in heaven is Lord both of servant
and master. In i John 2: 23, the latter half of the verse has justly been
added, having been omitted from the comparatively recent manuscript from which
the translation was made. These must suffice as illustrations of what will
prove a most helpful exercise. We may say in general that markings which have
to do with the text itself, along the lines thus suggested, could be put as
neatly as possible in the copy which we keep for permanent use. Our table Bible
can receive various notes and markings which would soon overrun the limited
margins at our disposal. It may be well also to remind our readers that for
marking Oxford India, or nearly all paper used in book A printing, India ink is
indispensable. This, with a fine "Crowquill "pen and perhaps a small ruler, are
all that is needed mechanically.
At the risk of repetition, we speak a
further word as to the necessity for regularity and system in the work of Bible
reading. Let it be settled before God, of course not in a legal way, but in the
liberty of true love, that we must and shall read our Bibles regularly and
systematically. Let us give them the first place,- if possible, a few minutes
in the morning when the mind is fresh, and it will probably help in giving tone
to the mental system for the entire day, even if we rise a few minutes earlier
in order to devote from five to fifteen minutes to what will become an
ever-increasing delight if we go on with God.
It is astonishing how
much of what we read at this time will go with us during the day. Unknown to
ourselves, we will be turning over what has been read; probably will find
occasion to speak of it to others, and in various ways find that it is becoming
a part of our mental and spiritual equipment. Let us not expect to see great
results from the practice of a single day or week, but continue steadfastly on,
not overtaxing ourselves by devoting too much time in our endeavouring to
"catch up" that which we have inevitably lost. God is not a hard Master and His
service is perfect freedom. It will be found that we would as soon think of
being deprived of our daily food as of missing what is of far more importance.-
Later on, we will endeavour to prepare illustrative schedules of Bible reading
and study for different classes of readers, on the basis of from fifteen
minutes' daily work to two hours'. This, however, can best be deferred for the
present.