HIDDEN NO LONGER A Guide to Inductive Bible Study by Leo R. Van Dolson Associate Professor of Religion Pacific Union College PREFACE This book has been prepared to serve as a guide to those interested in learning an approach to a deeper and more personally meaningful understanding of the Word of God. It is divided into two sections. The first presents an explanation of the inductive method of Bible study. The second is designed to teach the reader how to apply this method of study to the better understanding of the Gospel of John. John has been chosen both from the standpoint of this writer's personal interest and background and because it is the most theological of the Gospels, presenting not only an account of the life of Christ, but probing His thinking and ministry in the light of its significance to the Christian church more than half a century after Christ's ascension. Since this guide has been prepared for use in a Seventh-day Adventist College classroom, as well as for a self-study manual that can be followed by anyone interested in spending the necessary amount of time in personal study, references have been made to the writings of Ellen G. White, a writer generally accepted by Seventh-day Adventists as a recipient of the Biblical gift of prophecy. Acknowledgement should be made to both the Biblical Seminary in New York whose graduates have produced most of the major works in this field in recent years, and to Dr. F. E. J. Harder of Andrews University who first called my attention to these materials and under whose guidance I have had the privilege of studying the method herein being presented. ii TABLE OF CONTENTS Page Preface.................................................... ii Dedication ........................................................ v Section I - THE INDUCTIVE METHOD OF BIBLE STUDY Chapter I. Treasure Hid in a Field.......................................... 1 II. Pearl of Great Price............................................ 11 III. Ten Steps in Inductive Bible Study............................ 18 IV. Seeing With a Pencil............................................ 32 V. Let the Author Say What He Wants to Say......................... 59 VI. Let the Holy Spirit Say What He Intends to Say .... 67 VII. Group Study Techniques ................................... 75 Section II - STUDY GUIDE TO THE GOSPEL OF JOHN Lesson I. Introduction ................................................... 81 II. Prologue, John 1:1-18........................................... 85 III. The Witness of John the Baptist, John 1:19-51.......... 88 IV. The Witness at Cana and in the Temple, John 2:1-25 ... 90 V. The Witness to Nicodemus and to Judea, John 3......... 93 VI. The Witness to Samaria and Galilee, John 4............ 97 VII. The Witness Rejected in Jerusalem, John 5............ 103 VIII. The Witness Rejected in Galilee, John 6.............. 107 IX. The Witness in the Temple, John 7-10................. Ill X. The Witness of Christ's Greatest Miracle, John 11 ... XI. The Final Witness Rejected, John 12......................... XII. Glorification Through Humility, John 13.............. 121 iii iv Lesson Page XIII. The Word Glorified in Promise and Prayer, John 14-17. . . 124 XIV. The Word Glorified in Trials, Suffering, Death, John 18-19. 130 XV. The Word Glorified in the Resurrection and in His Followers, John 20, 21................................ 136 APPENDICES I. Harmony of the Life of Christ ........................... 143 II. The Bible.................................................... 150 BIBLIOGRAPHY ...................................................... 157 iv DEDICATION To my father, Fred D. Van Dolson, whose deep interest in understanding the Bible for himself has inspired the same interest in his son. v Section I The Inductive Method of Bible Study HIDDEN NO LONGER Chapter 1 Treasure Hid in a Field By November of 1922 the archeologist, Howard Carter, had become discouraged with his work of discovery and excavation in the Valley of the Kings near Thebes. Under the sponsorship of the very wealthy Lord Carnarvon he had been engaged in archeological exploration in the area of Thebes off and on since 1908. The two had been responsible for several interesting discoveries, then the war all but stopped their explorations. From 1919 to 1921 Carter worked over the entire section of the Valley of the Kings between the tombs of Merneptah, Rameses III, and Rameses IV. Still no important discovery had been made and the concession to dig there had only a few more weeks to run. Carter had just about given up hope of making any major discovery in that area when on the morning of'November 4 in 1922 he found a rough-hewn stair step below the entry to Rameses IV's tomb. Following this lead he uncovered the entrance to another royal tomb that was to prove more fabulous in the richness of its contents than any previously uncovered Egyptian royal sepulchre. As he came to the last barrier across the passageway, Carter was able to read the hieroglyphic inscription which indicated the occupant of the tomb to be the long sought for Tutankhamen. -2- Carter excitedly summoned Lord Carnarvon from England. The wealthy patron and his daughter arrived in Alexandria on November 20, and on November 25 the first stone was removed from the tomb wall allowing Carter, Lord Carnarvon, and Carnarvon's daughter, Lady Evelyn Herbert, to catch, by flashlight beam, the first breath-taking glimpse of the strange golden animals, statues, and furniture that have now become world famous. The treasure they discovered that memorable day is said to be the greatest single discovery of concentrated wealth of all time. Late in the nineteenth century an Egyptian woman, rummaging in the ruins of Amarna discovered a large number of ancient letters in the Akkadian language written on baked clay tablets. Stuffing them in gunnysacks, she sold them for a pittance to a local tradesman. The tradesman loaded the gunnysacks full of precious tablets on donkeys and gave them a rough 200 mile ride to Cairo. It was an unprofitable trip for him, however, as the Cairo antiquity dealers refused to buy them, being suspicious that they were forgeries since no clay tablets written in cuneiform had ever been found in Egypt. The sacks of tablets were next reloaded on the--same tradesman's donkeys and transported to Luxor, 400 miles south of Cairo. By the time that a scholar in Luxor had recognized their value, many of the tablets had been broken. They were soon purchased, however, by museums, and an astonished world learned that hundreds of these heretofore little regarded clay artifacts were actually letters dealing largely with diplomatic correspondence and dispatches sent from rulers and officials in Western Asia addressed to kings of the Egyptian Amarna period. The Amarna letters, as they are now known, are dated about 1400-1360 B.C., which is the approximate time of the Israelite invasion of Canaan under Joshua, and they shed tremendously valuable light on conditions in Palestine and -3- Egypt at that time. These little gray tablets greatly enlarge the Bible students understanding of events only hinted at in the Old Testament. In Palestine itself, the greatest archeological discovery to date has been the discovery of the Dead Sea scrolls. At the foot of a rough and rugged cliff on a whitish-brown terrace looking down toward the Dead Sea and across to the mountains of Moab is a place known today as Khirbet Qumran (Ruins of Qumran). Sometime during the second half of the second century B.C., a community of Essenes separated themselves from the orthodox Judaism of Jerusalem and moved to the site. By the spring of 31 B.C. a sizable community had grown up there, but was destroyed by an earthquake, the effects of which can still be seen in the ruins. After that calamity, the site remained uninhabited for a time, but finally the same community came back and repaired the buildings, adding some new construction. About the year 68 A.D., this community was destroyed again by the Romans while on their way to Jerusalem to quell the First Jewish Revolt. The members of the community fled, hiding their precious library in nearby caves. Valuable scrolls were wrapped in linen and placed in earthenware jars in what is known today as Cave I. The mouth of the cave was then sealed with rocks. This library was probably first accidently uncovered in the eighth century and most of the books taken to Jerusalem where they were subsequently lost. One day in 1947 one or two young Bedouin sheepherders (the reports vary as to how many were actually involved) squeezed their way through an opening into the cave where a portion of the library had been hidden and found several two-foot high earthenware jars. They tried to sell the scrolls they found in those jars to an antiquities dealer in Bethlehem for $56. He was not interested, not realizing that in a few years just five of those eleven scrolls found would bring the fabulous price of $250,000. Two of the discovered -4- scrolls have proved to be Hebrew manuscripts of the Book of Isaiah, older by a thousand years than any other Old Testament Hebrew manuscripts previously known. It is generally agreed that at least one of these scrolls was writ-ten about the second century B.C. One of these scrolls is the complete text of the Book of Isaiah and is known technically as lQIsa. This manuscript seems to be somewhat older than the second known as lQIs^. This second manuscript is written in beautiful handwriting by a more experienced scribe, but unfortunately it is only fragmentary. These scrolls demonstrate that our present Bible text of Isaiah has come down to us practically unchanged since the time of Christ and before. They also present impressive evidence that the Book of Isaiah was the work of just one author instead of two, as is so often claimed, for there is no evidence in either scroll that Isaiah ever existed as two separate Books or as the work of two different authors. It seems to have been regarded as a single unit, the work of one author, centuries before Christ. The greatest thrill that has come to the student of prophecy as a result of the discovery of the Isaiah scrolls is the fact that the predictive element in Bible prophecy has been verified and reaffirmed. That is because the Messianic prophecies of Isaiah have been shown to have been written in the very form in which we now have them, before the time of Christ. The accurate and detailed fulfillment of these Messianic prophecies ir. the life of Christ not only provides evidence that He is the Son of God and Saviour of the world, but demonstrated the truth and reliability of all the other prophecies given by God in the Bible. These thrilling discoveries, and many more that cannot here be recounted, have opened new vistas of understanding of the past. What is more important -5- to the Bible scholar, these discoveries in Bible lands have illumined and enlarged our understanding of the Holy Scriptures and have combined with other areas of research to demonstrate the fallacies and mistaken viewpoints of the Bible critics. Not many will ever have the opportunity of becoming Biblical archeologists, but all can share the thrill and joy of Biblical discovery. Often we hear it repeated that the Bible is an inexhaustible treasure chest overflowing with the glorious gems of truth. However, most people who study the Bible seem content merely to glance briefly across the picked-over surface of the Bible treasure chest without ever becoming fully aware of the excitement and pleasure that comes from personal discovery of the delightful gems of truth which are hidden beneath the surface layers. In the Bible are treasures such as money can never buy awaiting the exciting moment of our own discovery. Yet so many find the Bible uninteresting. This is most likely because they have never really learned to discover the hidden treasure for themselves. One of the most fascinating aspects of learning to make such personal discoveries of truth is the fact that there always remains the challenge to even more significant and meaningful discoveries, a challenge to continued and deeper study--for the more we dig in the mine of truth the more treasure we find. In Christ's parable recorded in Matthew 13:44, He likens the "kingdom of heaven" to a treasure hid in a field. This parable is based on a rather common occurence in the Palestine of Christ's day. It was a time when there were no such structures as our modern bank vaults. Thefts, robberies, and invasions with their resultant pillaging and plundering were frequent. Therefore, those who had valuables worth trying to preserve often followed the custom of burying them in the earth, either in the earthen floor of their -6- house, or somewhere in their fields. If, however, the individual or individuals who hid the family treasure were slain in the invasion by marauding armies or captured and exiled, the place where the treasure had been concealed might be soon forgotten. So it was not uncommon in the time of Christ for someone to uncover such buried treasure. In the mind's eye we can picture the scenes described in this brief parable. A man is working his neighbors field on shares, he doesn't have and can't afford land of his own. One day he is plowing the field when, suddenly, the plow strikes something hard and metallic. He stops the oxen and quickly runs back, getting down on his hands and knees and scooping up the dirt. In a few moments he has uncovered a small treasure chest and as he breaks it open recognizes that it contains a fortune in coins and jewels far exceeding anything he has ever hoped to own. But according to the laws of that country, it isn't his unless he owns the field. Quickly he covers it up, marking the spot, and runs over to his neighbors house. "Neighbor," he cries, "I must buy your field. How much will you sell it to me for?" "I'm sorry, Friend. It's not for sale. This property has been in my family for generations and I don't want to sell it." But the man will not take "No" for an answer. He insists and insists until finally the neighbor, in order to get rid of him, places a ridiculously high price on the field. "Alright, I'll buy itJ Give me until three o'clock this afternoon to raise the money." Quickly he runs home and begins taking stock of all his resources. Naturally, he doesn't have enough. Immediately this man who must buy the field to own its treasure begins selling his furniture. He's in such a rush that he has no time to explain to his wife what he's doing. Soon the furniture is gone and still he's far short. He remembers a friend who has been wanting to buy his house, and because he is willing to settle for a fraction of what it is worth, the friend is able to pay him cash. Still there isn't enough! He goes back and strips the house, even selling every bit of clothing but that which he and his family are wearing. His wife's precious dowry coins, everything. She is terribly upset but he has no time to argue with her. Still there is more to raise. Without a moments hesitation he borrows the remaining amount at a usurous rate of interest, promising to sell himself and his family into slavery if he cannot make the payments. Finally he has enough, and it's almost three o'clock. Without a word of explanation to anyone he races back to his neighbor's house and completes the transaction for the field. By now his wife has gathered her parents and her in-laws and several of her close friends and they are weeping and wailing for they are sure he has gone stark, raving mad. They follow him at a safe distance as he races back to the field. Now they're certain of his insanity as they see him get down on his hands and knees and begin to paw up the earth. But in just a few minutes their mourning turns to shouts of rejoicing as he presents them with his new found treasure, which now is his to keep. The story is not told to teach us how to take advantage of our neighbors. The point that Jesus is making is that when we find hidden treasure worth far more than anything we ever expected to find or have, we joyfully give all that we have for it. There is a tremendous joy and thrill that comes in discovering the hidden treasures of the Word of God. The reward we receive is worth far more than the effort it takes to discover it. And the effort itself becomes joyful, -8- just as in the parable it states concerning the man who was thrilled with his discovery of the treasure hidden in a field that "in his joy he goes and sells all that he has." (R.S.V.) The effort and trouble that it takes to sell one's things quickly even at a loss, was not a bother to him, but exciting in itself as he anticipated the final results. Since the joy and thrill of discovery are so rewarding, why is the search for the diamonds of truth which are to be found in the Bible treasure chest being so neglected? Obviously, because there is work involved. Anything worthwhile takes effort, of course. And how much we miss if we are unwilling to put forth the effort. In one class of 55 students we found, in response to a questionnaire, that 49 class members indicated they had found the inductive method of Bible study more rewarding than any other method they had tried. Four replied that much was to be gained from Bible study no matter what the method. The two who responded negatively indicated that they felt it was too time consuming, and one frankly stated that it "hurts to think'" One of the students favoring the inductive method admitted that more time and work is involved, but added "real knowledge takes more time." Students who have accepted the fact that work is involved find, however, that after the techniques are mastered, this method is not only personally rewarding, but is fun. A truly stupendous privilege is involved—the privilege of sharing God's truth as Re reveals it to you in a way that is as meaningful to you as if the words recorded hundreds and even thousands of years ago had been placed in the Scriptures and preserved for just this one moment of time—the thrilling moment of your personal discovery. Naturally, you cannot fairly expect the deepest and most satisfying discoveries at first or all at once. Even if, during its recent disappearance, you had stumbled upon the "Star of India" washed up on a Florida beach, -9- you probably wouldn't have recognized it for the precious gem that it was. It takes a little training, a little experience, a little discipline to discover and recognize Bible truth for yourself, but the results are sure. God Himself guarantees this in His promise, "And ye shall seek me, and find me, when ye shall search for me with all your heart." (Jer. 29:13) This, then, is a CHALLENGE TO ADVENTURE, the greatest and most rewarding adventure in all the universe—an adventure far more challenging than the race to the moon or the exploration of Mars—the search for and discovery of the secrets of truth which have come from the very mind of God and are found in a source readily available to all, the Bible. The writer of the book Steps to Christ clearly points the way to more enjoyable and worthwhile Bible study in the following words: "There is nothing more calculated to strengthen the intellect than the study of the Scriptures. No other book is so potent to elevate the thoughts, to give vigor to the faculties, as the broad, ennobling truths of the Bible. If God's Word were studied as it should be, men would have a breadth of mind, a nobility of character, and a stability of purpose rarely seen in these times. But there is but little benefit derived from a hasty reading of the Scriptures. One may read the xvhole Bible through, and yet fail to see its beauty or comprehend its deep and hidden meaning. One passage studied until its significance is clear to the mind, and its relation to the plan of salvation is evident, is of more value than the perusal of many chapters with no definite purpose in view and no positive instruction gained. Keep your Bible with you. As you have opportunity, read it; fix the texts in your memory. Even while you are walking the streets, you may read a passage, and meditate upon it, thus fixing it in the mind. We cannot obtain wisdom without earnest attention and prayerful study. Some portions of Scripture are indeed too plain to be misunderstood; but there are others whose meaning does not lie on the surface, to be seen at a glance. Scripture must be compared with scripture. There must be careful research and prayerful reflection. And such study will be richly repaid. As the miner discovers veins of precious metal concealed beneath the surface of the earth, so will he who perseveringly searches the Word of God as for hid treasure, -10- find truths of the greatest value, which are concealed from the view of the careless seeker. The words of inspiration, pondered in the heart, will be as streams flowing from the fountain of life."! 1. White, Ellen G. Steps to Christ. (Mountain View, California Pacific Press Publishing Association, 1956), page 90. Chapter 2 Pearl of Great Price Pearls! My cupped hands were full of them. They trickled through my fingers and fell on the black velvet below, catching the pale winter sunlight and reflecting it in exquisite pastels. They shimmered pale pink, faintly blue, dove gray. Born of pain, created of the lowliest substances, they emerge as rare, sought-after jewels. Seventy years ago it would have been almost impossible to grasp two hand.fuls of pearls. At that time the world was dependent upon natural pearls, formed by oysters around irritating particles that chanced within their shells. But that was before Kokichi Milcimoto. And the day we visited Pearl Island, off the coast of the village of Toba, we learned his story. Kokichi Mikimoto was the son of a country village noodle vendor who died when the lad was only eleven years old. The noodle vendors of Japan are an ancient version of our popular American Good Humor man. It is a picturesque sight to see a noodle vendor pushing his small canopied cart through the streets of a busy city, calling his wares by the means of a doleful horn while the fragrant scent of the fresh, hot noodles serves as his best adver- tisement -12- As the oldest son, the half-orphaned Koklchi fell heir to the noodle business of his father. At eleven, when the other village boys were attending school and engaging in mock samurai battles and games, it was his lot to carry on the family business in such a way as to provide enough money for food for his mother and the little brood of younger children. During the day the noodles mu t be molded, cut and dried, and made ready for evening when the little businessman would push his cart through the narrow streets, blowing the plaintive invitation on his horn. The Mikimotos prospered. After all, who would buy from any other vendor when a bright-eyed boy served up his homemade savories, seasoned with his own brand of pleasantries and optimism. By the time Kokichi was twenty-three, the family fortune was so well established that he bagan searching for a wife. Tradition decreed that a sellor of noodles marry within his class, but the country girls held no attraction for him. Japanese courtships even today are largely conducted through a go-between, who makes the initial contact with the prospective mate. With characteristic initiative Kokichi asked not one but five of the town elders to represent him. In this way he would have a choice of prospective wives. The older gentlemen were delighted to perform this service for the enterprising young businessman because Japanese men feel that they must serve as go-betweens three times in order to fulfill their obligations as married men. When the young ladies were presented, Mikimoto chose Umeko whose name means "Apricot girl." She was the daughter of one of the old feudal warriors who are known as the samurai. It was a wise choice, for Umeko, though an aristocrat, was endowed with a strong mind and back, and a faithful spirit that would sustain both of them through the lean years that lay ahead. -13- After his marriage Mikimoto added the selling of fish to his enterprises and soon was the chairman of the Shima Marine Products Improvement Association. The town elders nodded approvingly. What a fine example of ingenuity! A little half-orphan who had literally pulled himself up by his bootstraps! The Mikimotos were fast becoming a living legend in their seaside village of Toba. Occasionally during this period, Mikimoto came in contact with pearls, since there were a few to be found in the coastal waters near his home. Their beauty, their rarity, fascinated him. He began to search for them, but he was particular about those he found. He could not bear to tear the little globules from their host too soon. Because he insisted on perfection, he eventually received an order for pearls from the Empress, Intrigued with the gems, he wondered whether or not there was some way that every woman who wished to own a pearl could do so. Why not? Why couldn't man increase the number of pearls produced by inserting the tiny irritant that formed the nucleus? The answer seemed to come to him as he learned how pearls are formed from an exhibit at a trade fair in Yokohama. He began to experiment, only a little at first, but gradually the demands on his time became greater. Umeko took over the business at home, caring for the children, working with the noodles, her slim hands never idle* The weeks stretched into months and then into years. What was the secret of the pearl? Mikimoto longed to hurry experiments that could not be hurried, for several years must elapse from the time the small piece of mother-of-pearl was inserted into the shell of the oyster until the results could be seen. During those years the oysters rested on the ocean floor in specially prepared baskets. Now the town elders, once so cordial, averted their eyes when they met Mikimoto. Small urchins followed him down the street calling, "Kichipai. -14- kichigai] Miklmoto wa kichigai desu. (Mikimoto is crazy)" At home Umeko struggled with the noodles and fish and wearily tried to pacify the creditors who hounded her. The family's wide circle of friends began to dwindle, but Mikimoto seemed not to notice. He hardly had time for his family, let alone fair-weather friends. Five years had slipped away since the day that Mikimoto planted his first oysters. One day in July of 1893, Mikimoto, taking account of his progress, realized that he had not noticeably made any at all. Five years gone] Were they completely wasted? Discouraged he gave up his experiments for the first time in many months. Sensing his mood, Umeko lightly suggested a picnic. "Come," she invited, "you can lie in the sun and relax and the children can build sand castles." So they went, rowing out past the oyster beds toward the little island that lay in the bay just off Toba. From force of habit Mikimoto pulled up a few baskets of oysters from the small number that had survived the last plankton attack and took samples from each. On the beach he stretched inert on the white sand while Uneko carefully opened the oysters. As he was about to be lulled to sleep by the sighing of the sea, he heard her gasp, then call with intense exictement in her voice. Scrambling to her side, Mikimoto saw cradled in her hand, a pearl] True, it was not round, but it was a pearl, a luminous half-sphere, lovely in the noonday sun. "We've done it] The years are not wasted] Oh, the exquisite pearl. Quickly] Open the others from that basket]" Each oyster from that basket contained a pearl as delicate and perfect as a tiny half-moon. The years were not wasted. It took several more years of patience and perseverance for Mikimoto to learn fully the secret of making oysters produce the perfect pearls that -15- are now sold all over the world under the designation "cultured pearls." Until the time of his death in September, 1954, Mikimoto always made sure that none but the best were sold under his name. He once burned 750,000 inferior grade pearls in the streets of Kobe in order to dramatize the selective quality of his pearls in comparison with some of the second rate products being sold by dealers imitating his wares. The story of Japan's pearl king always reminds me of Christ's parable of the merchantman who sold all that he had in order to purchase the one pearl of great price. Mikimoto spent 15 years giving all he had to his dream of perfecting cultured pearls. Ignoring the scorn of his neighbors and patiently accepting one disappointment and discouragement after another he labored on until the whole world knew about the little Japanese noodle vendor who had caused the oyster to produce pearls at his will. Both Mikimoto and the merchantman of the parable of the pearl of great price were willing to give all they had to achieve their goal. Why? The answer, of course, lies in the fact that by so doing they would recieve that which was of infinitely greater value than that which they gave up. The parable of the pearl of great price follows the one referred to in the previous chapter which illustrates the joy and reward that is ours in the discovery of the hidden treasures in God's Word. Both parables imply that patience and perseverance are needed in our search for truth. The parable row being considered, however, sets before us the ultimate goal in all Bible study. It is Jesus who is the Pearl of Great Price. In Him is gather-ad all the lustrous glory and beauty of heaven. His purity and righteou&nsss are as unstained as the beautiful white pearl. Every page of the Holy Scriptures shines with the light of the Pearl of Great Price. In comparison with His precious beauty of life and character, all else fades into insignificance. -16- It is not enough, then, to merely discover truth for ourselves in our study of the Scriptures. We have not really succeeded until we find "the truth as it is in Jesus." Every discovery of truth should lead us eventually to Him who is the way, the truth, and the life. Central to all Bible study, must be the quest for the personal Christ, the Pearl of Great Price. We must learn to know Jesus for ourselves. Not just to know about Him, but to really get acquainted with Him. This is the ultimate reward and the basic reason for all Bible study. Phillips Brooks once stated, "It is the personal Christ that makes the young man's religion." It is possible to know much about Christ and still not really know Him. One morning, as I heard the renowned theologian, Dr. Oscar Cullman, speak at the San Francisco Theological Seminary, I was greatly impressed as he told of many agnostic students in the University of Basel who accepted the historical Christ but wanted nothing to do with Him as a personal Saviour. Only the personal Christ can make religion meaningful to us. Even Peter's Christ or Paul's Christ or our best friend'8 Christ or our pastor's Christ is NOT our personal Christ. Please don't misunderstand. He is the same being. The same loving Mediator seated at the right hand of God's throne. But each of us comes to know Him in a little different way, to appreciate an individually unique Christ. In Japan I have seen Japanese Christs. The Italian painters portray Christ with Italian features. He was neither Japanese nor Italian. Yet he IS all things to ALL men--the Christ of all nations. The child's Christ cannot satisfy the teen-ager, and the teen-ager's Christ cannot satisfy the man of fifty. John could not be satisfied with Matthew’s Christ, though they both had lived with Him, and Luke didn't seem to feel that Mark had adequately pictured the kind of Christ that he could present to the Theophilus to whom he addressed his gospel. -17- Thus it is of utmost importance for each of us to know Christ personally, to know what He would think and do if He had our kind of mind, or hands, or feet. It is imperative, then, that we study the life of Christ daily until we know Him so intimately for ourselves that we can fully identify ourselves with Him. As we begin to study the Bible using the inductive approach, this is the goal that must be kept uppermost--to really get acquainted with Jesus. -18- Chapter 3 Ten Steps in Inductive Bible Study Jean Agassiz was not only a great scientist, but a tremendously inspiring teacher. The following story, as told by one of his students, has come to be regarded as a classic in introducing the basic principles of inductive study.* A student of natural history enrolled under Agassiz informing the professor that he was interested in all departments of zoology, but especially in insects. "When do you wish to begin?" Agassiz asked. "Now," the student replied. Reaching a huge jar of specimens from a shelf, the professor said, "Take this fish and look at it; we call it a Haemulon (Hem-yu'-Ion). By and by I will ask what you have seen." He gave the student specific instructions on how to care for the specimen and left, leaving behind a very disappointed budding entomologist who couldn't understand why he had been assigned a fish to study. 1. Based on the story entitled "The Student, the Fish, and Agassiz", American Poems, 3rd edition. (Boston: Houghton, Osgood & Co, 1879), pages 450-454. -19- In about ten minutes the student decided he had seen all there was to see in that fish and went in search of the instructor in order to find out what he was to do next. But the professor had left the museum and the student could do nothing but return to gaze steadfastly at his mute companion. After about an hour the fish began to look loathsome. He turned it over and around, looked it in its ghastly face. No matter how he looked at it it seemed uninteresting to him. Deciding it was almost lunch time, although it was only about 11 o'clock, he replaced the fish in its jar and enjoyed the respite of a lengthy lunch period. When he returned, the student learned that Professor Agassiz had been at the museum, but had left again and would not be back for several hours. Finally, he mustered enough courage to study the fish again. He felt its teeth to see how sharp they were, and then began to count the scales. Then a happy thought struck him--draw the fish. As he went about his drawing he was surprised to discover new features in the creature. It didn't seem long until the professor returned. Noting that the student was busily engaged in his drawing, he commented, "That is right. A pencil is one of the best eyes." Then Agassiz asked, "Well, what is it like?" The student eagerly rehearsed the structural details, only to be both astounded and disappointed at his instructor's evaluation. "You have not looked very carefully", the professor commented earnestly. "Why you haven't seen one of the most conspicuous features which is as plainly before your eyes as the fish itself. Look again, look again!" And, with that parting advice, Agassiz left the student to his misery. But the student had been inspired to new effort, and soon began to realize how just his instructor's criticism had been. Toward the close of -20- the afternoon the professor returned and inquired, "Do you see it yet?" "No," was the reply, "I'm certain I don't. But I do realize how little I saw before!" "That's next best. Put away your fish and go home. Perhaps you'll be ready with a better answer in the morning. I'll examine you then before you look at your fish." The student was dumfounded. Not only must he think of that fish all night, but the next day he must take an examination without a chance to review his discoveries. It was a restless night, but early in the morning he seemed to sense the answer that he supposed the professor was looking for. The next morning Professor Agassiz seemed to be eager for his student to see what he saw. To his anxious inquiry the student replied, "Do you perhaps mean that the fish has symmetrical sides with paired organs?" "Of course, of course!" The professor seemed thoroughly pleased, and proceeded to deliver a rather lengthy lecture on the importance of this point. The student at last ventured a question concerning what he was to do next and was chagrined at the answer, "Oh, look at your fish!” For three long days the fish was placed before the students eyes and he was forbidden to look at anything else. Repeatedly Agassiz emphasized, "Look, look, look!" And the student later came to realize that this was the best entomological lesson he ever received. The fourth day a fish of the same group was placed beside the first, and now the student was required to note comparisons of resemblance and -21- difference. Others followed until a legion of jars covered the table and the odor from those jars had become a pleasant perfume to him. Agassiz's training in the methods' of observing facts and 'their orderly arrangement was ever accompanied by the urgent exhortation not to be content with them, and the student concluded after eight months of such study, "It was almost with reluctance that I left these friends and turned to insects; but what I gained by this outside experience has been of greater value than years of later investigation in my favorite groups." In this story can be found the basic outline to be followed in any scientific investigation. The scientific approach involves the three following steps in the order listed: 1. Observe 2. Interpret 3. Apply It is these basic steps, and this order of approach, which is to be followed in the scientific investigation of the Bible vhich is attempted in the inductive method being presented on these pages. Classroom experience demonstrates that the student learns very little of that which the teacher has gained from his own intensive research and study unless the student becomes actively involved in discovering these truths for himself. There is, of course, inspiration and satisfaction re* ceived from listening to the recital of the instructor's findings in his field of study, but this cannot begin to compare with the joy and satisfaction which comes from personal discovery. Not only does one retain longer what he learns this way, but, and this is probably more important, he learns how to study and discover for himself. -22- Oletta Wald's experience has been duplicated many times in the application of inductive methods to Bible study. Wald reports, I had been a student of the Bible several years before I learned HOW to study the Bible by myself. I could follow the suggestions of others and answer the questions which they asked, but I floundered when I tried to launch out for myself. I did not know where to start or what to do. I did not seem to have the insight that others had. The treasures of the Bible seemed locked behind abstract words. I always had to depend on someone else to open the door. While a student at the Biblical Seminary in New York, I was taught how to explore the truths of the Bible in a methodical and systematic way, I learned the precise steps to take when studying a passage. I found that it wis like working a combination lock. When I followed the steps, the Word opened up to me. I felt free. I realised that I was no longer dependent on others in order to gain insights into Scripture. In a new way, Bible study became more meaningful and personal. Most of all it was deeply satisfying to know HOW to discover the deep truths in God's Word. In spite of the fact that there are so many discoveries in the realm of truth that await the student willing to become involved in inductive Bible study, it seems that so many are willing to let others do their thinking for them in this field. Actually, according to several surveys conducted in recent years, there is a growing Biblical illiteracy in the United States. This in turn contributes to a shallow, superficial type of religious experience. There are many, however, who have a deep desire to get better acquainted with the Bible, and to these inductive techniques are opening up new vistas. When new enthusiasm for Bible study develops and its truths become more meaningful, there is naturally a corresponding development of a deeper and more significant Christian experience. Actually Bible truth has little real meaning unless it is personally understood and applied to the individual life. 2. Wald, Oletta The Joy of Diacovery. (Minneapolis, Minn.: Bible Banner Press, 1965), Introduction. -23- Long ago the servant of God suggested that we seek to discover and understand for ourselves the truths God has placed in His word. The quotation which follows is only one of the many references which might be cited: We should take one verse, and concentrate the mind on the task of ascertaining the thought which God has put in that verse for us. We should dwell upon the thought until it becomes cur own, and we know "what saith the Lord". As we go about the task here outlined, there is a simple method which follows the scientific approach suggested earlier. To follow such methodology doesn't mean that we're neglecting the guidance of the Holy Spirit. Without the Spirit's guidance we cannot ever expect to fully understand the significance of Bible truth for it is through the gift of the Spirit of truth that we are guided into all truth. There is a danger, of course, of so much emphasis on the method that the purpose involved may be lost. However, if you will practice the method enough so that it becomes second nature,you will soon be caught up in the enthusiasm for Bible study that comes from a confidence that you can, with the Holy Spirit's aid, understand the Bible and discover truth for yourself. The steps which follow are not essentially new. Most who read this will realize that they have been more or less using some, or perhaps even all, of these techniques for years. The value of this plan is in the fact that here is an organized step-by-step methodology that anyone can use and which has been proved over the course of many years by persons of many different denominations and backgrounds. Although the arrangement is my own, I claim no credit as originator. A quick glance at the bibliography 3. White, Ellen G. The Desire of Ages. (Pacific Press Publishing Association, Mt. View, Calif., 1940), p. 390. -24- will demonstrate the many fine sources which are available in the field of inductive Bible study and to which I am, of course, greatly indebted for my own approach. After having used these techniques for a number of years it is not always possible to identify sources from which these ideas have come, but an effort will be made to give credit where credit is due. Before listing specific steps, however, it should be pointed out that there are many methods of Bible study and that any method, faithfully followed under the guidance of the Holy Spirit, is certain to prove worthwhile. Irving L. Jensen, who has successfully used and taught the inductive method for many years advises: The student of the Bible would do well to acquaint himself with, and use, many methods of study. Even in the use of one method the procedures should not be so ironclad that freedom of thought and expression is inhibited. All too easily one can be led unconsciously into a rut, bound to a pattern. Such suppression can become a long drawn-out situation, as illustrated by the sign at a muddy road which read: "Choose your rut--you'll be in it for the next forty miles."^ The method here being suggested, however, is in actuality more inclusive of various methods of Bible Study than the term "inductive Bible study" might seem at first impression to indicate. The inductive method of approaching any type of study is to observe first and then drav; conclusions. The deductive method begins with a general principle or conclusion and then observes to find out whether or not it is true. The first is the process of discovery, the second is that of proof. Actually both have their place and are needed in Bible study, and are included in what we term "Inductive Bible study." This method emphasizes the inductive approach first, which leads the individual studying to discover truth for himself, and then uses deduction to substantiate that which has been discovered. 4. Jensen, Irving L. Independent Bible Study. (Chicago: Moody Bible Institute, 1963), p. 22. -25- Analysis is followed by synthesis and this in turn by application so that when the study is completed the Scriptural message is not left at loose ends, but tied together and made personally significant to the one studying. The specific steps recommended in this approach are the following: 1. PRAYER -- Because the finite mind, without the guidance of the Holy Spirit cannot possibly grasp the deep and meaningful truths of revelation which concern the character or works of the Infinite One (see Job 11:7,8), it is essential that the first step in any approach to Bible study be that of prayer for the guidance God has promisee! to those who ask in faith. The author of Steps to Christ emphatically states, "Never should the Bible be studied without prayer. Before opening its pages we should ask for the enlightenment of the Holy Spirit, and it will be given. 2. READING — Obviously, the next step in Bible study, but one which is often either neglected or hastily passed over, is that of actually reading the Bible. And this includes not only the reading of the specific passage involved, but reading it in its context, and reading other Bible passages which may be essential to the understanding of that portion being emphasized in the study. First of all it is best to read the whole Bible book involved in the study at one sitting to get the overall picture and sense the total message and its impact. Then the specific portion being studied should be read several times and anything which stands out in the text or particularly catches the attention of the reader should be marked or noted. 5. White, Ellen G. Steps to Christ, p. 91. -26- 3. BACKGROUND STUDY — In a later section a specific guide for background study will be given. Using some such guide to general background questions, the Bible student should first of all seek to answer the questions of authorship and purpose from his own understanding based on the Bible reading he has just completed. Of course, no one can fully understand the archeological, chronological, and historical background of the Bible books by just sitting down and thinking them up. Therefore, after one has found as many answers for himself to the questions suggested in the background study guide as possible, he should then turn to source materials to fill out the missing or sketchy items of information. For instance, the book of Kabakkuk is practically our only source for understanding who Habakkuk is, but most of the historical or chronological information concerning the time he lived and the events which shaped his ministry would, of necessity, have to be supplied from a good Bible Commentary or Bible Dictionary. 4. OVERALL VIEW -- Since the passage being studied is probably a portion of a larger book or grouping of books it can best be understood only in its relationship to the whole. The next step indicated, then, must involve some method of gaining a general understanding of the author's viewpoint and purpose and the way the book is structured to meet this purpose. A simple basic outline or one of the summary charts which will be introduced later may be helpful in taking this step in Bible study. 5. OBSERVATIONS AND QUESTIONS — It is at this point that the truly induc- tive analysis begins. The four steps suggested are preliminary, yet essential, in preparing to do that which will make the study most -27- rewarding and meaningful and which will lead eventually to the personal discovery of what the Bible is really saying. The student must train himself through practice to become a careful observer for this step is the critical one which determines the success or failure, the depth and significance of the study program. Several charts which can be used effectively will be described in some detail in the chapters which follow. The choice of which to use generally depends on the specific size of the Scripture portion being studied and the specific objective of the study. In general, the observations being made under this step should be more than the trite, superficial type which most people usually settle for in personal Bible study. They should reflect careful and prayerful attention to every word, phrase, and implication of the text being studied. A new version of the Bible which is not familiar to the reader, or even reading the text in another language, can be particularly helpful in that these will aid you in viewing the familiar Bible passages in a fresh and interesting way and to better approach your study from the viewpoint of one who has never heard these things before and finds them interesting and exciting. You should record these observations immediately before they are forgotten. Questions of clarification of words, phrases, and passages will naturally arise as one studies in this observant way. These, too, should be written down before they are forgotten. Do not ask questions for questions sake as this may lead to irrelevant ideas which will cause the study to be sidetracked. The questions must really clarify the meaning of the text. Particularly important are questions that deal with definitions, reasons, implications, relationships, -28- and progression. This is not the point to spend time in looking up answers. If the answer is not readily apparent go on with the observation-type study. Many of the questions will be cleared up as study progresses. 6. REVIEW -- After the above methods have been carefully applied to the section being studied, it is time once again to take an overall look at the materials now compiled. Go back over the materials, reading the observations you have made, and doing your best to answer the questions you have asked. In the light of your total understanding of the section being studied you should now be surprised at how many of your questions you are really able to answer. 7. COMPARISONS — Next a little additional thought and study will help you to find the relationship of the passage you are studying with preceding or following passages or with other Scripture references-which have definite similarities or striking differences. These comparisons should also be noted and a simple chart will help you to organize these thoughts more clearly. 8. SUMMARY -- After analysis comes synthesis. Check once again the summary chart or outline constructed under Step 4. Add to this or alter it to suit your advanced understanding of the material you are studying. This step is important in giving depth, purpose, and significance to your study. Without this effort at summarization you are likely to merely have gotten yourself bogged down in words, phrases and verses which may be exceedingly interesting in themselves, but not wholly significant unless understood in the light of the entire passage. Try summarizing the meaning of the section being studied in just a few words or sentences. -29- 9. CHECK AUTHORITIES — Now, and probably you are thinking at long last, is the time to turn to authorities. You have done all you can and gone as far as you can on your own. But the job is not finished yet. Probably by this time you're eager to test your own discoveries and ideas against those of scholars who have spent many years in study. And you will undoubtedly be surprised to note that you have come up with many ideas that they have found. Perhaps you will also find areas of disagreement. Don't be quick to discard your own concepts, in many cases your opinion is as good as anyone else's--and is, of course, more personally meaningful since it is now your own. You will be thrilled to discover occasionally, as all do who persist in this type of study, that you have discovered something no one else has thought of. This is the greatest evidence of the value of this kind of study, and the more you attempt, the more such discoveries will come. Seventh-day Adventists will, of course, turn to what we consider an inspired commentary—the Spirit of Prophecy, and your faith in these writings will grow as you see how clearly the prophetic writer understood the deep significance of Biblical passages. The commentaries and dictionaries and source books will also be helpful in answering many of the questions you have not been able to answer for yourself. One of the greatest benefits of group study comes at this point, for as you share your new insights with others who have been studying in the same way, your own understanding will be enlarged and the verbal expression of your own thoughts will help you understand your ideas even more clearly. If your study has been thorough it will be hard not to share your discoveries with others, -30- and your own enthusiasm will in turn generate enthusiasm on their part. You will also find that they have probably been able to answer some questions you were unable to find answers to. At least group discussion will clarify many of the issues involved. Add all these shared discoveries to your own notes to make them more complete. 10. APPLICATION -- This final step is in reality the most important step, and personal Bible study is not really of value to us until we apply the truths being discovered to our own lives and circumstances. Oletta Wald states in this connection: You can teach yourself to-become a profound intellectual Bible student and yet miss the ultimate purpose of all Bible study: to permit the Word of God to speak in a personal way to your heart. To observe the facts and to interpret the facts are only the first two steps in the process of Bible study. There is little value gained unless you follow the third step: to apply the truths to your own life.^ Specific suggestions on how to take this final step of application will be given later on in this book. The foregoing ten steps are not ten hard and fast commandments that must be slavishly followed in inductive Bible study. They are, however, suggestions that have grown out of several years of using this method and can be adapted to meet varying situations and circumstance which arise in the study of particular passages. For instance, if the background and authorship of a Gospel like that of John is well understood, and the book has been read many times in recent years, there xrouldn’t be as much need to spend a lot of time on steps two and three, although if one has never personally analyzed the Gospel before but has just been dependent on what 6. Wald, Oletta. op. cij^. p. 42 -31- others have said or written, a careful personal investigation of the Gospel itself from the point of view of better understanding the author and his purpose should be very rewarding. Variety in study also serves to keep it alive and interesting, and purposeful experimentation in varying the steps suggested above might contribute to this end. However, there must always be a method in study. Practicing following the steps suggested may lead to the development of a more meaningful personal approach. -32- Chapter 4 Seeing With A Pencil "A pencil is one of the best eyes" Professor Agassiz was quoted as saying. Sometimes just the act of organizing and setting down the thoughts and ideas that come while studying in as simple and descriptive a manner as possible will enable you to see clearly that which you might not otherwise have recognized. Not only is this true, but writing down or drawing or outlining what you are studying enables you to later recall more accurately that which you have discovered. So, rather than having to spend time and effort in reduplicating previous study, you can begin from previous results and build on these in subsequent research. The simple act of recording what you are doing also becomes an effective means of concentration and thus helps you to avoid being superficial. Irving L. Jensen points up the value of writing things down by stating, "As far as the mental abilities are concerned, nothing crystallizes or makes permanent or helps one's remembering, as does writing down the things studied."* Nearly all of the currently available guides to the inductive method of Bible study include various suggestions concerning charts and diagrams 1. Jensen, Irving L. Independent .Bible Study. (Chicago, Moody Bible Institute, 1963)* P« *7. -33- and other simple mef^ods of writing down and outlining that which is being studied. This seems to indicate general recognition of the principle here being suggested that recording one's thinking, observations, and conclusions while studying the Bible is essential to better understanding of the Biblical portion being studied. Summarizing the reasons given in these various guides or manuals, we find the following listed as benefits of paying careful attention to this step in inductive Bible study: 1. Facilitates observation. 2. Crystallizes thinking. 3. Enables better remembering. 4. Helps one see the total picture. 5. Helps avoid the superficial. 6. Becomes a permanent record of one's thinking. 7. Creates useful and effective teaching tools. In order to learn to gain all these advantages, as well as others that might be included in such a list, it is necessary to become proficient in using several types of charts and diagrams which will be introduced on the following pages. In using such charts you should keep in mind that the more simple and graphic you make them, the more adequately they will serve to give you an organized picture of the results of your thinking and study. Because it is important for you to be able to glimpse the overall purpose and structure of the section of the Bible you are analyzing at a glance, it is best to limit your charts and diagrams to what can be included jsn a single page if at all possible. This is a rule you should mentally mark and keep in mind as being really valuable as you develop inductive study techniques. The following pages will introduce several charts which the -34- author has found helpful In organizing a method of inductive study and has used for several years in his Bible classes. It is suggested that you first learn to use the techniques as suggested here. Then later adapt them, if you choose, to your own developing method of inductive study. These charts are similar to those suggested in most of the inductive Bible study guides now available, although the final two charts are the author's own, actually being the combination of several of the simpler chart forms. You will probably recognize that they are not based on any new and startling way of studying, but are a method of organizing, in an effective way, the type of study most Bible students more or less unconsciously employ. 1. THE BASIC OBSERVATION CHART One of the most beneficial contributions of the inductive Bible study method is that it teaches those who conscientiously follow it to become careful observers of the Bible text. To open the Bible to the twenty-third Psalm and quickly read through the familiar "The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: He leadeth me beside the still waters." may reassure in time of stress due to associations built up over a period of time. But what do these words really mean? What depth and beauty of thought lie beneath the familiar surface? How should you go about studying such a passage in depth? Obviously, the first step necessitates careful observation. To teach yourself to observe, divide a sheet of paper in three columns and give titles to each column as follows: Scripture Passage Observations Questions for Understanding -35- Under Scripture Passage write down the designation of the verse being studied and then break this verse into units of phrases or clauses containing a unified idea. Leave approximately three spaces between each so that there is room for parallel observations and questions in the next two columns. Using the phrases indicated above from the twenty- third Psalm, you might place them in the first column as follows: Scripture Passage I The Lord is my shepherd I shall not want He maketh me to lie down in green pastures He leadeth me beside the still waters Even this first simple step helps you to separate graphically the ideas involved in the passage. Now go back and carefully think about the significance of each clause and about the words involved. As you do so, record your observations and questions in the appropriate columns. Under Observations write down all meaningful ideas and observations that come into your mind as you carefully meditate on the thought unit being studied. Particularly note any new and interesting concept that you have never noted in this passage before. Under Questions for Understanding write down all significant questions that come to your mind as you study each thought unit. If the answer is not immediately obvious, do not try to answer at this point, but leave space to fill in the answers that may become clear after you have completed the -36- rest of the chart. Do not search out answers on source or reference materials until you have done your honest best to think through the answers for yourself. Even then, don't just put something down because someone else has said so. Only include it in your notes if it seems logical and clear to you. These notes are to reflect your understanding-not someone elses. One practical suggestion is that if the material bei^n) studied is so familiar to you that you just can't seem to think of anything worthwhile, try reading it in another and less familiar version of the Bible. Above all, don't quit now, especially if it seems a little difficult. Most of us have to learn to concentrate and observe. Pray that the Holy Spirit will help you. Claim the promise that Jesus made, "When the Spirit of o truth comes, he will guide you into all the truth." Some of the questions you might ask yourself and try to answer are: 1. What does this clause or word really mean? 2. Why is it expressed this way? Is there a reason for this express terminology? 3. What is the author's purpose in this passage? 4. How does this relate to what has gone before or follows? 5. Is this word a key word? Is it especially important to this passage? 6. What is the literary structure involved? Why this structure? 7. Is it literal or is it symbolic? 8. What are the implications? Is there a deeper meaning than that which appears on the surface? 9. Is there progression here? Is it part of a list? 10. Who is speaking, and what is he really saying? 2. John 16:13 R.S.V. -37- Of course, there are scores of such questions you might ask. Don't be mechanical. Let the passage itself suggest the questions to you. But in case you just can't get started, try asking some of the above. Make sure, however, that the questions are relative and pertinent to your study. It's easy to get sidetracked into spending a lot of time on items that are merely incidental to the main ideas and purpose of the passage. In the twenty-third Psalm, for instance, it might not be too relevant to ask such questions as, "What breed of sheep are involved? or What is the shepherd wearing?" But such questions as "Why is the sheep lying down in the green pastures rather than eating?" or "Why does it say 'still' waters?" might lead to some new concept entirely pertinent to the significance of the Shepherd Psalm. Before looking at the chart which follows, try working out the observations and questions sections of the Basic Observation Chart for the clauses in the twenty-third Psalm already indicated. Then compare what you have done with the suggestions which follow. Remember, there are no right or wrong answers--the chart is only to reflect that which is personally significant to you. Note that it helps to draw the division lines across the chart. -38- Scripture Passage j Observations Questions for Understanding ! Ps. 23:1 The Lord is my Definite article indi- Who is meant by "my"? Supershepherd cates specific indivi- scription says "A psalm of dual. Compare John David". But can apply per-10:11. Certainty of sonally & individually. Claims verb "is". Universal- care of God for him as indi-ity of appeal. vidual. Why is this figure used? David's background as youth. Familiar Biblical symbol -See Isa. 40:11, Ps. 80:1, Eze. 34:15,16. (God's care and protection) I shall not want Statement of full con- How is this related to the fidence and trust in passage? Seems to be the theme God. No uncertainty, of the first stanza (vss. 1-4). The following clauses elaborate. What is the meaning of "want"? God has promised to supply all our "needs" not every desire (see Phil 4:19). God will give us all that He sees we really need in line with what is truly best for us. Vs. 2- He maketh me to "Maketh" = not forced, Why "lie down" when in place lie down in green provides. Spiritual where feed is so good? Full pastures application=The place & satisfied. God provides is that What does "green" indicate? which is best for us, Lit. in Heb. - "pastures of even though we may not fresh, new grass." always realize it. Sheep love to graze & rest in fields of green grass. He leadeth me be- Explanation of God's Why "still" water? It is said side the still loving care and pro- that sheep will not drink from waters vision indicated in running stream. In the rushing phrase "shall not wadis of Palestine the shep- wattt" is seen in vs.2- herd sometimes had to arrange both feed and water a quiet pool so that the sheep provided. could drink. -39- 2. THE PARAGRAPH ANALYSIS CHART The paragraph analysis chart attempts to re-create the grammatical and thought structure of a Bible paragraph or even a short chapter. The more graphic it is in portraying the actual structure, the more successful it is. It takes the actual words of the Bible and sets them in a pattern that demonstrates as clearly as possible the structure of the passage being studied. It is therefore important to include every word found in the text somewhere in the structural diagram and to maintain the sequence of words as much as possible. Each chart being suggested on these pages has its particular value in dealing with certain types of materials. The paragraph analysis chart is primarily useful in analyzing short sections such as paragraphs or brief chapters. When a passage occurs that seems to lend itself particularly well to this method of structural diagraming, the first step is to divide the top of the sheet of paper into sections as follows: TITLE ! SUBJECT i VERB MODIFIERS Before putting anything at all in the "title" section, develop the structural diagram part of the chart. Some of the points to keep in mind in this type of analytical diagraming are: 1. Read the passage through several times, perhaps even underlining words or phrases, especially noting repetitions or series. Try to become familiar with the type of structure being used. 2. Copy down the words of the passage, lining up the words under the appropriate division of the chart, but not breaking up the thought pattern. -40- 3. Place all important connectives such as "AND", "FOR", "BUT", "YET", etc. by themselves in the middle of the chart, capitalizing these words. 4. Indicate series by numbering "1, 2, 3, etc." or with brackets. 5. After going through the entire passage in this way, inserting every word somewhere in the diagram, go back and study what you have done. Underline similar words or thoughts and note their relationship. Watch for contrasts and comparisons. Use boxes, circles, arrows, colors, or any other method which may help you note these or other interesting or notable structures. 6. Divide the passage into its natural divisions. Draw a line across the diagram between these divisions. 7. Finally, give a summarizing title to each division, limiting this title to one or two words and inserting it in the 1st column. If necessary for clarification or future recollection of your analysis, insert subdivisions, indenting them under the titles. A sample of the use of this technique follows. Isaiah 12 has been chosen as a short chapter which particularly adapts itself to this method of analysis -41- Titles Subject Verb Modifiers Isa. 12;1-3 You will say in that day: HYMN 1 I Will give thanks to Thee, 0 Lord FOR THOUGH - Thanksgiving Thou Wast angry with j for > me Salvation Thy anger turned away from •J Thou didst comfort _ (Directed BEHOLD f Salvation to God) God is myS Strength Song THEREFORE I will trust will not be afraid You will draw water from the wells of salvation with(JOY^ vss« 4-6 You will say in that day: HYMN 2 1. Give thanks to the Lord 2. Call upon His name 3. Make known His deeds among the nations 4. Proclaim that His name is exalted Song of 5. Sing braises j to the Lord Praise " FOR (Testimony He has done gloriously for God) (Let this be known in all the earth) Inhabitant of Zion shout ___ sing ^ for (JOY) FOR The Holy One of Israel is great in your midst -42- In the preceding structural diagram note the following: 1. The underlining of each introductory clause to demonstrate their similarity. 2. The underlining of the word "thanks" in the verb position and "Lord" in the modifier position also to indicate similarity. 3. Underlining technique for indicating repetition for "you will." 4. The natural breaking of the passage into two divisions introduced by similar words. 5. Capitalization of the connective words which serves to set apart the various sections of the verses being analyzed. 6. Boxes around key words "salvation" and "praises" which are emphasized subsequently in the sub-titles. 7. Use of brackets and numerals to indicate series relationships. 8. Circling and capitalization of term "JOY" to demonstrate the climactic importance of this concept in each division. 9. How glancing down the subject column gives a quick picture of who or what is involved, and doing the same with the verb column gives a quick picture of the actions involved. 10. How the whole meaning and significance of the chapter stands out graphically as you look at the overall diagram. Irving L. Jensen points out the value of this technique as follows: "The analytical chart, when it is made clearly and correctly, distinguishes what is primary and what is subordinate through the use of such various means as large print, bold print, underlining, circling, and the use of color pencils. The use of such visual aids during the process of study is a fruitful discipline, for it demands that the student be continually alert in evaluating the relative importance of each minute part of his study with reference to other parts and the whole. 3. HORIZONTAL SUMMARY CHART The basic observation chart helps one to really see what an author intends to put across. The paragraph analysis chart not only sharpens 3. Jensen, Irving L. op. cit.. pp. 80,81. observation but enables the student to better understand relationship and structure. However, another type of chart is particularly designed to bring out an even clearer overall understanding of both content and arrangement. This is the horizontal summary chart. This chart can be effectively used to summarize a whole book or section. The larger portion, such as an entire book, cannot, of course, be summarized in as detailed a fashion as a smaller section, such as a chapter. The horizontal summary chart is not just an outline. It combines all the features of an outline along with a structural portrait of the scripture division being studied. It also attempts a brief paraphrase in one's own language which is valuable in really understanding what the Bible is saying. Oletta Wald, discussing summarization by means of charts, points to the importance of this technique as follows: The chart is one of the most effective ways to enable you to grasp the whole picture of a chapter or book. It has real value as a study device and equal value as a teaching tool. As we have stated before, a chart is a graphic and visual way of blocking out the material which you are studying so that content and relationship can more easily be seen and understood. The purpose of your chart will determine the kind you use and the material which you record. The basic form for the horizontal summary chart is illustrated below in that part of the diagram represented by solid lines. BOOK (or textual Reference) - TITLE Verse or Paragraph I TITLE - Brief suinmary in | own words of this section. . If you are dealing with a chapter, the chart can be divided by para- graphs or by what seem to stand out as the major divisions. If you are TEXT - Sub-titles 43' -44- dealing with a book, the divisions indicated by the dotted vertical lines above would represent chapter divisions or major divisions of the book. The application of this chart to a chapter such as Matthew 5 is illustrated on the following page. I I Sharing Christ's / Two Righteousnesses j True Righteous- / 1-9 ** How to Become Truly Righteous /l0-16 = Righteousness /17-20 = Contrasted /21-48 = nesses Illustra- L________________________________L_______________________1 ■ ____________________/ ted.___________ MATTHEW 5 THE RIGHTEOUSNESS OF THE CHILDREN OF GOD I 1.2 10-12 17-18 v. was said I say 21- hot even INTRODUCTION - Jesus taught crowds Persecution naturally Didn't come to abolish Thou shalt angry, and disciples on a mountain follows when Christ's law, that's impossible 26 not kill insult, righteousness xtitnessed say "you 3-9 in His followers JL9 fool" 27- Thou Not 7 STEPS TO BECOMING CHILDREN OF GOD SHARING ILLUSTRATED: Heaven judges relaxers of shalt not even law as least and doers of 30 commit lust 1. Recognize spiritual need - vs. 3 13 lav; as great adultery 2. Repent - sorrow for sin-vs. 4 * 3l7^ Give wife I No div- 3. Yield self to God-vs. 5 Salt of earth 20 certifi- or«e ex- 4. Intense craving for justifica- 32 cate of cept un- tion and sanctification-vs. 6 14-16 TWO KINDS OF RIGHTEOUSNESS: divorce chastity 1. Pharisees (legalis- 33.1 Do not Do not 5. Share mercies thru Christian Light of world tic) swear swear at stewardship-vs. 7, 9 2. Christ's (spiritual) 37 falsely all (as give, gain) only last fits individual——;— -----J—-----— for heaven 3*- ** D° f* 6. Freedom from bondage of sin- ^or e^® res s* vg g 42 & tooth one who for tooth is evil 7. Peace of God in hearts over- 43- Love your Love you: flows to those come in contact neighbor, enemies with-vs. 9 47 Hate your & pray enemy for thos< who per- j secute j______ y<>» 48 APPteAfc 1 be per-I feet (by sharing in Christ's perfect < righteousness) -46- Note the following concerning the sample horizontal summary chart of Matthew 5: 1. How simply and graphically, yet comprehensively, a long and involved chapter can be diagramed. 2. The use of a list in the section dealing with verses 3-9, and the use of a simple comparison chart for verses 21-48. 3. The recurrent use of the theme word "righteousness" to tie the chapter together. 4. The placement of verse indicators. 5. How this chart effectively presents both content and structure. This chart can be used in exactly the same way to outline a Bible book. In the case of one of the longer books, however, your basic divisions would probably be chapter divisions rather than verse or paragraph division. Another method of charting a book includes the basic principles of the horizontal summary chart, but adapts them to a simpler form as is illustrated on the next page by the chart of the book of Matthew. On the original this was done in color, which helped highlight the different divisions of the chart. Note the following concerning this method of diagraming a Bible book: 1. Major divisions in top line, with titles. 2. Chapter divisions in second line, with titles. 3. Subject divisions on bottom of chart. 4. Note the method of inserting chapter and verse divisions for the lower part of the chart. 5. Vertical columns at both ends add significant reasons for dividing the total diagram into the three sections indicated. 6. Note the usage of "king" and "kingdom" as the theme running through the gospel. 7. Note also the six "Activity-teaching" sequences which begin in chapter 4 and carry through the rest of the gospel. 8. Study carefully the titles used to summarize the basic divisions. These must be as brief yet as comprehensive as possible. to to a/ - y;/7 £A/TRovucT/dM op k'/a/q '°"hn'a Wws PArouy I KIM'S Efnuv uee M,Yo„niA/\l of (s KiNQ j-t-sus tfrt*ST*Y f ____._________/££?________________0-0^______________3. n_____Vv/____/7jJ___ V'/y’/fl-VA T/VTRODUdJtOjV OP THE K/WGDOfi/} 'RfSpoVSf TO TUT k/rtGDO V) CAMP fulfil-----------------------1—------------------------------------------,--------- K/n 1 _ klll/GDO/v7 //yr/?ODWC(fJ> T>Ovjeft OP- TH€ KIAIdDOPO OPPOSITION To KiniQOON] C.P.ISIS «►' OF V-7 __________g-/Q___________________//-/3________________JL/,lLKlfilt~Mr/v Fjvd CLHR/^t ~Prs%t'Vrs wtfsen~ "p/9 sS>/<9/V /}//£> Oc/yQv esT /*/flr ,0A/ Of /^-/g (J*-Q*"-/C#t/QX CF Xja/O_/9-OiT___A-S KV//C________36,-3% of THS X/a/Q. Tue AQTwirv (GovrM/c/t-p) [TT^qA'/vc /TariZTry Tfrof/a/q fi)0 O™ T£? Ty lo m - Q0ni r0. p)h of 0 l,Yes &rG,D.= p;.aro- T}>e ^v'° p/'a «*riY B«ourst f0R* Tr»»h 'R^*u f bisdi files, 0 - 'Je'-t/sa- Fnfr-y ,n ori f/e ^ptrSe./^e ree r,e,. CW.ro. s- o ' . &(o* ■Mf-ion Me tf-'vgFA’* 6ar*’ _______/7:g I ^7 /£:___________«?/:// 33- Vf ^,:as gA ^7,3^ fafcl 2»I: ■ a?__ -48- Flease also note concerning both sample charts in this section that, although a specific scheme of divisions is indicated, this is the author's own. In preparing your charts any division that seems natural or meaningful is proper to use. There is NO right or wrong way, providing you are careful and consistent in following the scheme you have chosen. The chart is to reflect your thinking, not someone else's. 4. COMPARISON CHARTS This type of chart is used whenever the context of a passage warrants it to indicate comparisons, contrasts, cause and effect, etc. The simplest comparison chart is made by dividing a paper in two by drawing a line down the middle and listing on each side the parallels or differences being compared or contrasted. For instance this form can be used to compare Isaiah 2:1-5 with Micah 4:1-5, placing the verses from Isaiah on one side and the parallel passage in Micah on the other side, also including on each side those verses or phrases which do not appear on the other side. Such a chart forms the basis, then, of drawing conclusions regarding whether or not one author was copying the other, and if so which. There are, of course, many variations of this type of chart which can be used. A more sophisticated use of the comparison chart is seen in the following example which draws out the comparisons of contrast in Heb. 1: 1-4. (R.S.V.) -49- Note how clearly the last column outlines the basic message being pre-s ented by the author of Hebrews, and how clearly and sharply the contrast is being drawn. These facts probably do not stand out so clearly when you are just reading these verses from your Bible. 5. PROGRESSION CHARTS Progression charts are used only when the context of the passage being studied warrants such use. Many variations are possible with the progression chart. Two of the simplest forms are indicated in the following: A. Pyramid Style A list which begins broadly and narrows down to specifics can be graphically illustrated by means of a simple pyramid, listing the broader items at the base and the others in ascending sequence. As in Gen. 2:4-9 which begins with the heavens and the earth and narrows down to specific trees in the garden. WHEN DID GOD SPEAK? GOD SPOKE OF OLD 112 HAS SP0KEN IN TBESE _________________________________________________LAST DAYS,________________ To whom? To our fathers To us By what agent By the prophets By a Son In many and vari- He reflected the glory In what manner? ous ways of God, and when He had made purification for sins, He sat down at the right hand of the Majesty on high. What is the basic contrast? Continuous and pro- Completed revelation gressive revelation. (superior) -50- B. Stair-step Style; To illustrate progression such as the ' progression from the experience of faith to that of love found in Romans 5:1-5; ’ ^ I Corinthians 13:13; and II Peter 1:5-7. 6. EMPHASIS CHARTS Of primary importance in studying a passage is the recognition of the author's emphasis. He may emphasize quantitatively by devoting more space to certain ideas, events, places, or persons. He may also emphasize in other ways, such as repetition, or even in grammatical structure. The following suggestions help recognize and outline such emphasis. QUANTITATIVE EMPHASIS - Although it cannot always be substantiated that space is a key to emphasis, it is generally true that a Bible author devotes more space to those ideas, events, places, or persons with which he is primarily concerned. A simple way of determining such emphasis is to lay out a schematic diagram. For instance, one way of diagraming the emphasis on certain phases of Christ's ministry as recorded in the Gospel of John is that presented below. Note that emphasis is revealed by that which is omitted as well as by that which is included. Areas of Christ's Ministry John's Record (by Chapters) Early Years Judean Area____________ Galilean Area__________ ______________________________________________________'jtX Gentile Areas ><&^T -51 Another means of diagraming quantitative emphasis in the Gospel of John would be to indicate the proportion of space given to the ministry of Jesus as compared to that given to the events immediately surrounding His passion. It might be presented as follows: EMPHASIS IN REPETITION - The Bible writers naturally play up certain facts or truths. It is important to note these. One way to do so is to watch for repetitions of ideas, phrases, or words. For instance, you might note that the word "life" is made prominent through frequent repetition in the gospel of John. It is found early in the introduction in John 1:4. It is also found in the summarizing statement of the purpose of the gospel in chapter 20:31. It is a fascinating study to go through John underlining all uses of the word "life" which repeat its usage in the verses mentioned above. You might first of all merely list these as follows: (the ReS.V. has been used as the basis for the following list) Then it would give more significance to your study to diagram the number of times this term is used in this way in each chapter of the book. /" y j r j r ^ ] i | j j , 1 | j ) » r/