I think, at this point, I need to give some explanations regarding my posts on the biblical hermeneutics. Actually, the main purpose of my blog is not theology. There are many good Christian sites, and I do not really think I need to add one more.
My main goal is different. My blog is intended for ex-members of abusive churches and cults. I was in one of these groups myself and I had my own experience of spiritual and psychological recovery. In the process of recovery, I have learned many things. I am aware of the spiritual and psychological problems of former members. So, I want to share my knowledge and experience in order to help others in their recovery.
Until recently, in my blog, I posted mainly the things related to psychology. I know that most literature on cult mind control was written by non-Christian psychologists who do not see the difference between mind control in religious cults and normal Christian spiritual experience. In addition, most counselors who provide psychological counseling for ex-members of cults and abusive churches are not Christians. So, they are unable to help their clients to have normal Christian spiritual experience and to see the difference between mind control and normal spiritual experience. In some cases, they even might promote atheism and be against any religion.
There are very few counselors who are knowledgeable in cult mind control and who are Christians. One of them is Dr. Paul Martin, the director of Wellspring. Their center provide psychological counseling to all their clients and spiritual counseling for those who want that. There is also another center - MeadowHaven. The founders of this center are Robert and Judith Pardon. They both are Christians. This center also provides psychological counseling and optional spiritual counseling. I do not know about other counselors who do both psychological and religious counseling of ex-members.
I think that ex-members of abusive churches and cults may need to know the difference between mind control and normal Christian spiritual experience. This is why in some of the previous posts I tried to define this difference.
Reading Recovering from Churches that Abuse, I noticed the statement that ex-members of abusive churches need "to examine and carefully refute any unorthodox teachings." This is why they need "instruction in sound study methods and the interpretation of the Bible." I have written about that in Psychological and Spiritual Counseling of Ex-Members of Abusive Churches.
In my personal experience, it was important to have a personal study of the Bible Christian theology including hermeneutics in order to get rid of what the group where I was taught me and also to get an orthodox Christian understanding of the Bible. To me, it was important both for my spiritual and psychological recovery. In the past, I felt that my mind was somewhat bound by the doctrines I was taught. My study released my mind from these bonds. In addition, in the past, when I was reading the Bible, I was always reminded of that group and their teachings. I do not have this problem now. I also gained much spiritual benefit when I learned the biblical teachings of God and many other matters.
So, I think that ex-members of abusive churches and cults need to refute the wrong teachings they were taught and learn the true Bible teachings. In order to do that, they need to have some knowledge of biblical hermeneutics. This is why I posted some material on that subject. My purpose is to help ex-members in their personal Bible study.
I am quite aware that there are different systems of hermeneutics. Probably, I need to make clear some of my opinions in this area.
Most Christian theologians admit that there are four sources of theology: the Bible, tradition, experience, and mind. However, they make different accents on them. Catholic theologians believe that the Scripture and the Tradition have equal importance. Protestant theology gives preeminence to the Scripture. However, Protestants do not deny tradition completely. They believe in the Apostles', Nicene, Chalcedonian, and Athanasian Creeds. They also have their denominational Confessions: Augsburg Confession, Westminster Confession of Faith, Thirty-Nine Articles of Religion, Methodist Articles of Religion, and so on. They consist Protestant tradition. However, Protestantism gives priority to the Bible.
Then, liberal theologians give priority to the human mind. If the Bible does not match their concepts, they reject the Bible teachings. Conservative Protestant theologians also use their mind, but they give priority to the Bible.
Regarding the Bible and experience, there are genuine Christians who give them the same value or even give priority to their experience. Christian experience includes personal relationship with the Lord, the leading of the Holy Spirit, the gifts of the Holy Spirit, and many other things. There are Christians who interpret the Bible with their Christian experience and do not interpret their experience with the Bible. My opinion is that this way is dangerous. The Bible is objective and this is God's written Word. However, experience is subjective. Sometimes, it is hard to tell if a certain experience or a certain feeling is really from God or not. If the experience matches the Bible, then, the Bible gives a proof that it is from God. However, if the experience does not match the Bible, there is no evidence that it is from God. It may be from God and may not. There is no objective evidence.
I can give some examples. Sufism is Muslim mysticism. Sufis pursue the personal experience of God and claim that they have it. They do have some experience that they consider to be the experience of God. However, their experience matches Koran and not the Bible. The founders of the Oneness Pentecostalism claimed that they had a revelation from God that contradicted the orthodox teaching of the Trinity. However, their so called revelations were not from God because they contradicted the Bible.
Most evangelical theologians consider the Bible as the highest authority and believe that Christian experience should be interpreted by the Bible. I agree with them. I think it is even more important for ex-members of abusive churches to rely on the Bible more than on their experience. The problem is that in abusive churches and cults the leaders manipulate experiences of the members in order to "prove" that they are "God's apostles" and that they have the unique "revelation from God." Some leaders teach the members to rely on their experience more than on the Bible. When ex-members interpret their experiences in those groups with the Bible, they can distinguish which experiences were from God and which of them were from the leaders.
There are also different ways to interpret the Bible. Most evangelical theologians use the normal or literal way. This means that they do their best to draw their conclusions from the Bible using their knowledge of biblical history, culture, and languages (words and grammar). They try to understand what the Bible meant for the original readers and take the text of the Bible literally with the exception of the figure of speech. This way is the most objective.
Other ways are much more subjective. Allegoric and typological ways mean that the Bible is interpreted allegorically. Bible characters, events, and other things are considered to be allegories or types of spiritual things. The difference is that the allegoric way does not consider the Bible literally at all while the typological way considers the Bible both literally and allegorically. The Bible contains indications that some things were types or allegories. However, those who use allegoric or typological ways find them even when the Bible does not have these indications. The problem with this method is that the allegories are very subjective and depend on the person who interprets the Bible. When there are two allegoric interpretations of the same thing in the Bible, it is impossible to say which of them is correct.
One more way of the Bible interpretation is theological. This means that the person who interprets the Bible has some theological system and interprets the Bible according to this system. Then, if a biblical text does not match their theology, they try to explain this verse according to their system of theology. It is good when theology is used a summary of the Bible teachings and a whole picture of the Bible. However, if theological systems are used to force the Bible to say what it does not say, this is wrong. This way is also subjective.
Both theological and allegorical/typological ways are often used by the leaders of cults and abusive churches to twist the Bible. The normal way of the Bible interpretation is the most objective and provides the conclusions directly from the Bible, not from anybody's writings. I think if the former members want to know what the Bible (not anybody else) says, they should use this way.
Tuesday, December 9, 2008
Monday, December 8, 2008
Figures of Speech in the Bible
The Bible contains many figures of speech. This fact does not mean that the Bible should be interpreted allegorically. Usual human conversation also contains figures of speech, for example, idioms. This does not mean that when people talk to one another, their whole speaking is an allegory. Usually, the context shows that a person uses a figure of speech and that his or her words should not be understood literally. The same is with the Bible. Figures of speech in the Bible should not be understood literally. Figures of speech are often used in biblical poetry
This material is based on the books:
1. Vitaly Tkachuk Methods and Principles of Interpretation of the Holy Scriptures (in Russian)
2. Carl B. Gibbs Principles of Biblical Interpretation
Bible verses are quoted from New King James Version.
1. Metaphor - use of a word in a figurative meaning on the basis of the similarity of two objects or phenomena in some way.
Examples:
1) John 6:51
"I am the living bread"
2) Matthew 5:13
"You are the salt of the earth"
3) John 1:29
"Behold! The Lamb of God"
2. Comparison - one object is compared to the other on the basis of their common attributes. The difference between comparison and metaphor is that in comparison two things are obviously compared (joined by the words "as" or "like"), in metaphor comparison is implied.
Examples:
1) Isaiah 53:6
"All we like sheep have gone astray"
2) Jeremiah 23:29
"Is not My word like a fire?"
3) Matthew 17:2
"His face shone like the sun"
3. Metonymy - the name of one object is used instead of the name of the other object on the basis of their outward or inner connection. The possible connections:
a. Between the object and the material it was made of.
Example:
Jeremiah 15:12
"Can anyone break iron,
The northern iron and the bronze?"
Iron and bronze are used instead of the armor made of them.
b. Between the name of the person and circumstances of his or her life.
Example:
Luke 17:32
"Remember Lot's wife"
The name is used instead of the event in this person's life.
c. Between the action and the tool of the action.
Examples:
1) Genesis 49:10
"The scepter shall not depart from Judah"
The scepter is used instead of reign.
2) Isaiah 2:4
"They shall beat their swords into plowshares"
3) Isaiah 22:22
"The key of the house of David I will lay on his shoulder"
d. Between the place and the people in this place.
Example:
Matthew 3:5
"Then Jerusalem, all Judea, and all the region around the Jordan went out to him"
4. Personification - attributes of living beings are ascribed to inanimate objects.
Examples:
1) Luke 19:40
"If these should keep silent, the stones would immediately cry out"
2) Matthew 6:34
"Sufficient for the day is its own trouble"
3) Psalm 114:3
"The sea saw it and fled;
Jordan turned back."
4) Psalm 114:4
"The mountains skipped like rams,
The little hills like lambs."
5. Hyperbola - exaggeration of the size, power, meaning, and so on, of an object or phenomenon in order to emphasize that.
Examples:
1) Judges 7:12
"Their camels were without number, as the sand by the seashore in multitude"
2) 2 Kings 1:23
"Saul and Jonathan ... were swifter than eagles,
They were stronger than lions."
6. Litotes - emphatic understatement. Litotes is antonymous to hyperbola.
Example:
Hebrew 11:28
"By faith he kept the Passover and the sprinkling of the blood, lest he who destroyed the firstborn should touch them."
Here "touch" is used instead of "kill".
7. Synecdoche - the name of the whole is used instead of the name of the part or vise versa. Sometimes, the plural number is used instead of the singular number or the singular number is used instead of the plural number.
Examples:
1) Matthew 6:11
"Give us this day our daily bread."
Here "bread" is used instead of "food".
2) Jeremiah 25:29
"I will call for a sword on all the inhabitants of the earth."
"Sword" is used instead of "swords".
8. Irony - a word or expression is used in the meaning oppositional to the literal meaning.
Examples:
1) Job 12:1-2
"Then Job answered and said:
'No doubt you are the people,
And wisdom will die with you!'"
2) Ecclesiastes 11:9
"Rejoice, O young man, in your youth,
And let your heart cheer you in the days of your youth;
Walk in the ways of your heart,
And in the sight of your eyes;
But know that for all these
God will bring you into judgment."
9. Anthropomorphism - human attributes, feelings, actions, or parts of the body are ascribed to God.
Examples:
1) Psalm 8:3
"When I consider Your heavens, the work of your fingers"
2) Psalm 66:7
"He rules by His power forever;
His eyes observe the nations"
3) Isaiah 59:1
"Behold, the LORD's hand is not shortened,
That it cannot save;
Nor His ear heavy,
That it cannot hear."
10. Paradox - a statement that seems to be absurd or contradictory. However, actually, it is not absurd or contradictory.
Examples:
1) Matthew 16:25
"For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it."
2) Matthew 23:11-12
"But he who is greatest among you shall be your servant. And whoever exalts himself will be humbled, and he who humbles himself will be exalted."
Regarding the figures of speech in the Bible there are some principles:
1. In the beginning, consider the text literally.
2. If the literal meaning is absurd or contradictory, consider that this is a figure of speech.
3. Try to find some hints to the meaning in the context. Every figure of speech in the Bible has only one meaning.
This material is based on the books:
1. Vitaly Tkachuk Methods and Principles of Interpretation of the Holy Scriptures (in Russian)
2. Carl B. Gibbs Principles of Biblical Interpretation
Bible verses are quoted from New King James Version.
1. Metaphor - use of a word in a figurative meaning on the basis of the similarity of two objects or phenomena in some way.
Examples:
1) John 6:51
"I am the living bread"
2) Matthew 5:13
"You are the salt of the earth"
3) John 1:29
"Behold! The Lamb of God"
2. Comparison - one object is compared to the other on the basis of their common attributes. The difference between comparison and metaphor is that in comparison two things are obviously compared (joined by the words "as" or "like"), in metaphor comparison is implied.
Examples:
1) Isaiah 53:6
"All we like sheep have gone astray"
2) Jeremiah 23:29
"Is not My word like a fire?"
3) Matthew 17:2
"His face shone like the sun"
3. Metonymy - the name of one object is used instead of the name of the other object on the basis of their outward or inner connection. The possible connections:
a. Between the object and the material it was made of.
Example:
Jeremiah 15:12
"Can anyone break iron,
The northern iron and the bronze?"
Iron and bronze are used instead of the armor made of them.
b. Between the name of the person and circumstances of his or her life.
Example:
Luke 17:32
"Remember Lot's wife"
The name is used instead of the event in this person's life.
c. Between the action and the tool of the action.
Examples:
1) Genesis 49:10
"The scepter shall not depart from Judah"
The scepter is used instead of reign.
2) Isaiah 2:4
"They shall beat their swords into plowshares"
3) Isaiah 22:22
"The key of the house of David I will lay on his shoulder"
d. Between the place and the people in this place.
Example:
Matthew 3:5
"Then Jerusalem, all Judea, and all the region around the Jordan went out to him"
4. Personification - attributes of living beings are ascribed to inanimate objects.
Examples:
1) Luke 19:40
"If these should keep silent, the stones would immediately cry out"
2) Matthew 6:34
"Sufficient for the day is its own trouble"
3) Psalm 114:3
"The sea saw it and fled;
Jordan turned back."
4) Psalm 114:4
"The mountains skipped like rams,
The little hills like lambs."
5. Hyperbola - exaggeration of the size, power, meaning, and so on, of an object or phenomenon in order to emphasize that.
Examples:
1) Judges 7:12
"Their camels were without number, as the sand by the seashore in multitude"
2) 2 Kings 1:23
"Saul and Jonathan ... were swifter than eagles,
They were stronger than lions."
6. Litotes - emphatic understatement. Litotes is antonymous to hyperbola.
Example:
Hebrew 11:28
"By faith he kept the Passover and the sprinkling of the blood, lest he who destroyed the firstborn should touch them."
Here "touch" is used instead of "kill".
7. Synecdoche - the name of the whole is used instead of the name of the part or vise versa. Sometimes, the plural number is used instead of the singular number or the singular number is used instead of the plural number.
Examples:
1) Matthew 6:11
"Give us this day our daily bread."
Here "bread" is used instead of "food".
2) Jeremiah 25:29
"I will call for a sword on all the inhabitants of the earth."
"Sword" is used instead of "swords".
8. Irony - a word or expression is used in the meaning oppositional to the literal meaning.
Examples:
1) Job 12:1-2
"Then Job answered and said:
'No doubt you are the people,
And wisdom will die with you!'"
2) Ecclesiastes 11:9
"Rejoice, O young man, in your youth,
And let your heart cheer you in the days of your youth;
Walk in the ways of your heart,
And in the sight of your eyes;
But know that for all these
God will bring you into judgment."
9. Anthropomorphism - human attributes, feelings, actions, or parts of the body are ascribed to God.
Examples:
1) Psalm 8:3
"When I consider Your heavens, the work of your fingers"
2) Psalm 66:7
"He rules by His power forever;
His eyes observe the nations"
3) Isaiah 59:1
"Behold, the LORD's hand is not shortened,
That it cannot save;
Nor His ear heavy,
That it cannot hear."
10. Paradox - a statement that seems to be absurd or contradictory. However, actually, it is not absurd or contradictory.
Examples:
1) Matthew 16:25
"For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it."
2) Matthew 23:11-12
"But he who is greatest among you shall be your servant. And whoever exalts himself will be humbled, and he who humbles himself will be exalted."
Regarding the figures of speech in the Bible there are some principles:
1. In the beginning, consider the text literally.
2. If the literal meaning is absurd or contradictory, consider that this is a figure of speech.
3. Try to find some hints to the meaning in the context. Every figure of speech in the Bible has only one meaning.
Biblical Poetry
The Old Testament poetic books are Job through Sing of Songs. Old Testament prophetic books contain a lot of poetry. Other books of the Old Testament and the New Testament books also contain poetry.
Biblical poetry is different from the modern poetry. The main traits of the modern poetry are rhymes and rhythms. In the biblical poetry, there are no rhymes and rhythms. The main trait of the biblical poetry is parallelism. Biblical poetry also contains many figures of speech.
The following description of parallelism is based on the books:
1. How To Study the Bible (published by BEE International)
2. Carl B. Gibbs Principles of Biblical Interpretation
Bible verses are quoted from New King James Version.
Parallelism is a correspondence between two lines or verses. There are 6 main types of parallelism:
1. Synonymic parallelism - the second line in its meaning is equivalent or very similar to the first line.
Examples:
1) Psalm 2:4
"He who sits in the heavens shall laugh;
The LORD shall hold them in derision."
2) Psalm 1:5
"Therefore the ungodly shall not stand in the judgment,
Nor the sinners in the congregation of the righteous."
3) Psalm 22:18
"They divide My garments among them,
And for My clothing they cast lots."
2. Antithetic parallelism - the second line is a contrast to the first line.
Examples:
1) Psalm 1:6
"For the LORD knows the way of the righteous,
But the way of the ungodly shall perish."
2) Psalm 37:9
"For evildoers shall be cut off;
But those who wait on the LORD, they shall inherit the earth."
3. Synthetic parallelism - the second line develops the thought of the first line.
Examples:
1) Psalm 95:3
"For the LORD is the great God,
And the great King above all gods."
2) Psalm 37:11
"But the meek shall inherit the earth,
And shall delight themselves in the abundance of peace."
4. Culminating parallelism - the second line culminates the first line, repeating one element of the first line and adding a new element.
Examples:
1) Psalm 29:1
"Give unto the LORD, O you mighty ones,
Give unto the LORD glory and strength."
2) Psalm 96:1
"Oh, sing to the LORD a new song!
Sing to the LORD, all the earth."
5. Symbolic parallelism - one line expresses the main thought, the other line contains a symbol for this thought.
Examples:
1) Psalm 42:1
"As the deer pants for the water brooks,
So pants my soul for You, O God."
2) Psalm 23:1
"The LORD is my shepherd;
I shall not want."
6. Formal parallelism - there is no obvious parallel between the lines; the two lines are just joined together.
Example:
Psalm 2:6
"Yet I have set My King
On My holy hill of Zion."
Interpreting parallelism, it is important to notice that the two lines express one thought and should not be interpreted separately. One line often explains the other line and helps to understand its meaning.
Biblical poetry is different from the modern poetry. The main traits of the modern poetry are rhymes and rhythms. In the biblical poetry, there are no rhymes and rhythms. The main trait of the biblical poetry is parallelism. Biblical poetry also contains many figures of speech.
The following description of parallelism is based on the books:
1. How To Study the Bible (published by BEE International)
2. Carl B. Gibbs Principles of Biblical Interpretation
Bible verses are quoted from New King James Version.
Parallelism is a correspondence between two lines or verses. There are 6 main types of parallelism:
1. Synonymic parallelism - the second line in its meaning is equivalent or very similar to the first line.
Examples:
1) Psalm 2:4
"He who sits in the heavens shall laugh;
The LORD shall hold them in derision."
2) Psalm 1:5
"Therefore the ungodly shall not stand in the judgment,
Nor the sinners in the congregation of the righteous."
3) Psalm 22:18
"They divide My garments among them,
And for My clothing they cast lots."
2. Antithetic parallelism - the second line is a contrast to the first line.
Examples:
1) Psalm 1:6
"For the LORD knows the way of the righteous,
But the way of the ungodly shall perish."
2) Psalm 37:9
"For evildoers shall be cut off;
But those who wait on the LORD, they shall inherit the earth."
3. Synthetic parallelism - the second line develops the thought of the first line.
Examples:
1) Psalm 95:3
"For the LORD is the great God,
And the great King above all gods."
2) Psalm 37:11
"But the meek shall inherit the earth,
And shall delight themselves in the abundance of peace."
4. Culminating parallelism - the second line culminates the first line, repeating one element of the first line and adding a new element.
Examples:
1) Psalm 29:1
"Give unto the LORD, O you mighty ones,
Give unto the LORD glory and strength."
2) Psalm 96:1
"Oh, sing to the LORD a new song!
Sing to the LORD, all the earth."
5. Symbolic parallelism - one line expresses the main thought, the other line contains a symbol for this thought.
Examples:
1) Psalm 42:1
"As the deer pants for the water brooks,
So pants my soul for You, O God."
2) Psalm 23:1
"The LORD is my shepherd;
I shall not want."
6. Formal parallelism - there is no obvious parallel between the lines; the two lines are just joined together.
Example:
Psalm 2:6
"Yet I have set My King
On My holy hill of Zion."
Interpreting parallelism, it is important to notice that the two lines express one thought and should not be interpreted separately. One line often explains the other line and helps to understand its meaning.
Sunday, December 7, 2008
Principles of Biblical Interpretation
The following material is based on the book:
Walter Henrichsen, Gayle Jackson Studying, Interpreting, and Applying the Bible.
General principles of interpretation:
1. The Bible interprets the Bible. The Scripture is explained by the Scripture.
2. Interpret your experience with the Bible, and not the Bible with your experience.
3. Biblical examples are to be followed only if they are supported by commandments.
Grammar principles of interpretation:
1. The Scripture has only one meaning, and it should be understood literary.
2. Interpret words according to their meaning in the author's time.
3. Interpret a word according to the whole sentence and the context.
4. Interpret any portion of the Scripture according to its context.
5. When an inanimate object is used to characterize a living being, the statement can be considered figurative. When life and action is attributed to inanimate objects or phenomena, the statement can be considered figurative.
6. When an expression does not match the context, it can be considered figurative.
7. Parables have one main idea and details. Take into consideration the main idea.
8. Interpret prophesies in the normal, literal, and historic meaning unless their context or fulfillment clearly indicates their symbolic meaning. Prophesies may be fulfilled part by part.
Historic principles of interpretation:
1. The Scripture has some historic context and cannot be understood apart from its historic background.
2. There is a progress of revelation in the Bible. However, both the Old and the New Testament are parts of this revelation and are one.
3. Historic facts and events become symbols of spiritual truths only if the Scripture defines them in this way.
Theological principles of interpretation:
1. Before you are able to understand the Bible theologically, you have to understand it grammatically.
2. A teaching cannot be considered to be biblical if it does not summarize and does not include everything that the Bible says about this matter.
3. When two teachings of the Bible seem to contradict, receive both as biblical in hope that they will be solved in a higher oneness.
4. A teaching which is just implied in the Bible, can be considered biblical only if it is supported by other texts of the Bible.
Walter Henrichsen, Gayle Jackson Studying, Interpreting, and Applying the Bible.
General principles of interpretation:
1. The Bible interprets the Bible. The Scripture is explained by the Scripture.
2. Interpret your experience with the Bible, and not the Bible with your experience.
3. Biblical examples are to be followed only if they are supported by commandments.
Grammar principles of interpretation:
1. The Scripture has only one meaning, and it should be understood literary.
2. Interpret words according to their meaning in the author's time.
3. Interpret a word according to the whole sentence and the context.
4. Interpret any portion of the Scripture according to its context.
5. When an inanimate object is used to characterize a living being, the statement can be considered figurative. When life and action is attributed to inanimate objects or phenomena, the statement can be considered figurative.
6. When an expression does not match the context, it can be considered figurative.
7. Parables have one main idea and details. Take into consideration the main idea.
8. Interpret prophesies in the normal, literal, and historic meaning unless their context or fulfillment clearly indicates their symbolic meaning. Prophesies may be fulfilled part by part.
Historic principles of interpretation:
1. The Scripture has some historic context and cannot be understood apart from its historic background.
2. There is a progress of revelation in the Bible. However, both the Old and the New Testament are parts of this revelation and are one.
3. Historic facts and events become symbols of spiritual truths only if the Scripture defines them in this way.
Theological principles of interpretation:
1. Before you are able to understand the Bible theologically, you have to understand it grammatically.
2. A teaching cannot be considered to be biblical if it does not summarize and does not include everything that the Bible says about this matter.
3. When two teachings of the Bible seem to contradict, receive both as biblical in hope that they will be solved in a higher oneness.
4. A teaching which is just implied in the Bible, can be considered biblical only if it is supported by other texts of the Bible.
Inductive Method of Bible Study - Part 3
In application, you are answering the question, "What does this text mean for me?" In this step, you find the principle of the text and then consider how you can apply this principle in your life.
In order to find the principle, you can try to answer the following questions:
1. Is there an example to follow here?
2. Is there a sin to avoid here?
3. Is there a promise for me here?
4. Is there an example of prayer here?
5. Is there an instruction here?
6. Are there conditions to follow here?
7. Is there a doctrine to believe here?
Considering the principles, it is important to notice that:
1. Some teachings are local, some are universal.
2. Some teachings are temporary, some are eternal.
So, some instructions in the Bible in the Bible were given only to one person or the group of people. Nobody except Noah was called to build an ark. Nobody today is called to leave the homeland and family and go to Palestine like Abraham. In these cases, the obvious principle is not applicable today. However, it is possible to find more hidden principle considering these texts. For example, both Noah and Abraham followed God's calling, believed God, and obeyed Him.
In the Bible, there are prescriptions and descriptions. Prescriptive texts contain some instructions. Descriptive texts describe how some people acted. It is easier to find principles in prescriptions. With descriptions it is harder. If somebody acted in a certain way, this does not mean that this is an example to follow. Before making this decision, you need to compare this description with prescriptions that person was supposed to follow and thus make an evaluation of that person's actions. If there is no prescription that can be applied, no conclusion can be made.
After you have found the principle, you can consider how you can apply this principle:
1. Toward God
2. Toward yourself
3. Toward others
In order to find the principle, you can try to answer the following questions:
1. Is there an example to follow here?
2. Is there a sin to avoid here?
3. Is there a promise for me here?
4. Is there an example of prayer here?
5. Is there an instruction here?
6. Are there conditions to follow here?
7. Is there a doctrine to believe here?
Considering the principles, it is important to notice that:
1. Some teachings are local, some are universal.
2. Some teachings are temporary, some are eternal.
So, some instructions in the Bible in the Bible were given only to one person or the group of people. Nobody except Noah was called to build an ark. Nobody today is called to leave the homeland and family and go to Palestine like Abraham. In these cases, the obvious principle is not applicable today. However, it is possible to find more hidden principle considering these texts. For example, both Noah and Abraham followed God's calling, believed God, and obeyed Him.
In the Bible, there are prescriptions and descriptions. Prescriptive texts contain some instructions. Descriptive texts describe how some people acted. It is easier to find principles in prescriptions. With descriptions it is harder. If somebody acted in a certain way, this does not mean that this is an example to follow. Before making this decision, you need to compare this description with prescriptions that person was supposed to follow and thus make an evaluation of that person's actions. If there is no prescription that can be applied, no conclusion can be made.
After you have found the principle, you can consider how you can apply this principle:
1. Toward God
2. Toward yourself
3. Toward others
Greek Words
In some abusive churches and cults of Christianity, leaders pay too much attention to some Greek words and even base their doctrines on them. This is why it may be helpful for ex-members to find out the true meanings of those words.
The following material is based on two books:
1. Gordon D. Fee New Testament Exegesis: A Handbook for Students and Pastors
2. David Alan Black Using New Testament Greek in Ministry: A Practical Guide for Students and Pastors
Every word has a spectrum of meanings. However, in the context, the word usually has only one meaning. This is why the purpose in studying the word is to find out what the word means in that context and what the author meant using that word.
In the word study, it is helpful to find answers to the following questions:
1. What are the possible meanings of the word?
2. What meaning is the most suitable in the context?
3. What is the meaning of the word in other passages of the same author?
4. Does the word have any additional connotation?
5. Are there any synonyms or antonyms of the word in the context that can help to find its meaning?
The most frequent errors in the word study:
1. The meaning of the word is defined only from its etymology.
2. All the possible meanings are applied to the word in every place it is found.
3. The word is considered to be the main idea of the text. However, the idea of the text depends on more than one word.
4. The word study is overemphasized and other methods of the exegesis are neglected.
Two examples given by Gordon D. Fee:
1. The Greek word for church is ekklesia. This word is derived from ek (from, out) and kaleo (to call). However, in the New Testament time, this word did not mean "those who are called out."
2. John used the words "phileo" and "agapao" (both mean "to love") interchangeably.
In order to find the spectrum of meanings of the word, it is good to find the meaning of that word in Greek:
1. Outside of the Bible
2. In Septuagint (Greek translation of the Old Testament)
3. In the New Testament
4. In the writings of the same author
After you have found the spectrum of meanings, you can find the meaning of the word in the context. Try to find some hints in the context that can help to find the meaning.
The following material is based on two books:
1. Gordon D. Fee New Testament Exegesis: A Handbook for Students and Pastors
2. David Alan Black Using New Testament Greek in Ministry: A Practical Guide for Students and Pastors
Every word has a spectrum of meanings. However, in the context, the word usually has only one meaning. This is why the purpose in studying the word is to find out what the word means in that context and what the author meant using that word.
In the word study, it is helpful to find answers to the following questions:
1. What are the possible meanings of the word?
2. What meaning is the most suitable in the context?
3. What is the meaning of the word in other passages of the same author?
4. Does the word have any additional connotation?
5. Are there any synonyms or antonyms of the word in the context that can help to find its meaning?
The most frequent errors in the word study:
1. The meaning of the word is defined only from its etymology.
2. All the possible meanings are applied to the word in every place it is found.
3. The word is considered to be the main idea of the text. However, the idea of the text depends on more than one word.
4. The word study is overemphasized and other methods of the exegesis are neglected.
Two examples given by Gordon D. Fee:
1. The Greek word for church is ekklesia. This word is derived from ek (from, out) and kaleo (to call). However, in the New Testament time, this word did not mean "those who are called out."
2. John used the words "phileo" and "agapao" (both mean "to love") interchangeably.
In order to find the spectrum of meanings of the word, it is good to find the meaning of that word in Greek:
1. Outside of the Bible
2. In Septuagint (Greek translation of the Old Testament)
3. In the New Testament
4. In the writings of the same author
After you have found the spectrum of meanings, you can find the meaning of the word in the context. Try to find some hints in the context that can help to find the meaning.
Inductive Method of Bible Study - Part 2
The second step of the inductive method of Bible study is interpretation. In observation, you answer the question, "What can I see here?" In interpretation, you are trying to answer the question, "What does it mean?" In other words, you are trying to find out what the text meant for the author and the first readers. In this step, you are not trying to find out the meaning of the text for yourself.
Interpretation consists of two stages - questions and answers. First, you ask questions. Then, you are trying to answer your questions.
Questions:
1. What does it mean? (definition)
2. Why does it say? Why does it say here? (reason)
3. What does it imply? (implication)
4. How the words, phrases, or verses are connected? (connection)
5. How the thoughts are developed? (sequence)
In order to find answers, you can use:
1. The text that you study
2. The context (the fragments before and after the text you study)
3. Parallel texts in the Bible (you can find them from concordance)
4. Study of the culture of the biblical times (you can find this information from Bible encyclopedia and other literature)
5. Study of the most important words (using concordance to find out how the word is used in other verses and Bible dictionary in order to find the definition of the word)
6. Study of metaphoric language - metaphors, comparisons, idioms, allegories, personifications, anthropomorphism, hyperbola, and so on
7. Reference literature - concordances, Bible dictionaries, Bible atlases, Bible encyclopedia, and Bible commentaries (use them after you have studied the text by yourself)
After you finished answering questions, make a conclusion about the meaning of the text. After that, it is good to compare your interpretation with the Bible commentaries. If your interpretation contradicts several good commentaries, probably, you made errors in interpretation. So, you can you Bible commentaries in order to check yourself after you finished your own interpretation.
Interpretation consists of two stages - questions and answers. First, you ask questions. Then, you are trying to answer your questions.
Questions:
1. What does it mean? (definition)
2. Why does it say? Why does it say here? (reason)
3. What does it imply? (implication)
4. How the words, phrases, or verses are connected? (connection)
5. How the thoughts are developed? (sequence)
In order to find answers, you can use:
1. The text that you study
2. The context (the fragments before and after the text you study)
3. Parallel texts in the Bible (you can find them from concordance)
4. Study of the culture of the biblical times (you can find this information from Bible encyclopedia and other literature)
5. Study of the most important words (using concordance to find out how the word is used in other verses and Bible dictionary in order to find the definition of the word)
6. Study of metaphoric language - metaphors, comparisons, idioms, allegories, personifications, anthropomorphism, hyperbola, and so on
7. Reference literature - concordances, Bible dictionaries, Bible atlases, Bible encyclopedia, and Bible commentaries (use them after you have studied the text by yourself)
After you finished answering questions, make a conclusion about the meaning of the text. After that, it is good to compare your interpretation with the Bible commentaries. If your interpretation contradicts several good commentaries, probably, you made errors in interpretation. So, you can you Bible commentaries in order to check yourself after you finished your own interpretation.
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