ILLUMINATION: Opening Our Minds to the Scriptures

Luke 24:45 Then he opened their minds so they could understand the Scriptures. cf. Lk 24:32

Illumination Preserves "Dependable" Knowledge
Many confuse illumination, revelation and inspiration. Illumination is one of the works of the Holy Spirit. Lets review the process God used to transmit His thoughts to mankind and see where illumination fits into that process.

When God spoke His Word to His prophets that process of His communicating His thought to the human prophet is called "revelation." The process God used to superintend the way His thought was put onto paper with pen and ink is called "inspiration." The process God used to superintend the collection of books that were His thoughts into the Bible as we have it today is called "canonization." The process God uses to superintend the way His thought comes off the printed pages of our Bibles and moves into our hearts and lives is called "illumination." It is important to remind ourselves that just because a human being has a complete Bible in their hands does not guarantee that God's thought will penetrate into the darkness of the human heart and mind. All of these processes are the work of the Holy Spirit.

God's Word is Radiant God's Word is a Lamp
The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes. Psalm 19:8 Your word is a lamp to my feet and a light for my path. Psalm 119:105

Beginning in the Old Testament God is revealed with light as being an attribute of His deity. The psalmist referred to figuratively to God being clothed in light. Ps 104:2 Daniel said that light dwells in God. Dan 2:22 The light of Yahweh is always seen apart from the natural light of the sun which the pagans deified. The sun is a created light. When Yahweh revealed Himself to Moses He spoke from within a burning bush and His nearness and presence was indicated by a pillar of fire. Ex 13:21 A lamp stand with seven lamps was associated with both the early tabernacle and the temple which played an important role in worship. Ex 25:13, cf. Heb 9:2 Isaiah said that Yahweh was a "Light to the Nations." Isa 51:4 In the original language the personal name for God Yahweh can be found linked with the Hebrew word 216 'owr, which is the Hebrew word for illumination, as a compound name: Yahweh ‘Owr. Ps 27:1; 89:15; Micah 7:8

Jesus described Himself as the light or "phos." In the transfiguration the disciples saw Jesus for a brief moment apart from His human cover that veiled His glory and described Jesus as being radiant. Mt 17:2, 5 Both Jesus' face and garments glowed. Later that same light is associated with Him after the ascension. Acts 9:3; 22:6, 9; 11; 26:13 John proclaimed Jesus as a light breaking in on the darkness of the cosmos world. Jn 1:4; 8:12

Jesus told His disciples to believe in the light and become sons of light. Jn 12:36 When Jesus sent the disciples out he described them as light bearers. Mt 5:14, 16; Lk 12:35; cf. Eph 5:8; Phil 2:15 The content of this light or illumination is the Gospel of Jesus Christ. Later Jesus referred to the seven churches of the Book of Revelation as being symbolized by seven golden lamp stands. Rev 1:12, 20; 2:1

Illumination & Scripture
Paul used the word "illumination" in his letters. "I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints," Eph 1:18 The verb "being enlightened" comes from Strong's No. 5461 photizo meaning to shine or illuminate. "But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings:" Heb 10:32 The verb "were illuminated" again comes from photizo.

"But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away. 15. Even to this day when Moses is read, a veil covers their hearts. 16. But whenever anyone turns to the Lord, the veil is taken away. 17. Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18. And we, who with unveiled faces all reflect the Lord's glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit." 2 Cor 3:14-18

The Need for Illumination
1. God created man as a special creation with a unique ability to communicate with God. Gen 1:26-27; 2:7 Before his fall men could communicate directly with God.

2. Through the effects of the fall creation was plunged into darkness. God speaks of man as being in a place of "gross darkness" God spoke in Isaiah, "See, darkness covers the earth and thick darkness is over the peoples, but the LORD rises upon you and his glory appears over you." Isa 60:2 In the NIV version the word "thick" comes from the Hebrew word 6205 `araphel which means gloom. Older versions translate this word more correctly as gross darkness. In Jeremiah we get a better understanding of this darkness, "Give glory to the LORD your God, before He brings darkness and before your feet stumble On the dusky mountains, and while you are hoping for light He makes it into deep darkness, {and} turns {it} into gloom." Jer 13:16

3. Another phrase God uses to describe this darkened condition is "shadow of death." The familiar Psalm, "Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me." Ps 23:4 This phrase in the original language is found 18 times in Scripture. Once it is found in Isaiah couched in an important Messianic passage. "The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned." Isa 9:2 Isaiah identifies this "great Light" as being Jesus in verse six where he says "unto us a child is born." Matthew quoted this passage confirming it identified Jesus Christ. Mt 4:16 cf. Lk 1:79 John's opening paragraph presents Jesus as the Word and as the Light of Men. Jn 1:1-4 But in the next verse John describes this issue of the darkness of this present world. "The light shines in the darkness, but the darkness has not understood it." John 1:5 Here we see from John's Gospel not only that Jesus was the Light but he used the word logos in this section showing that Jesus was coming as the Word of God.

Different Forms of Darkness

b. National unbelief was anticipated and was the cause of their rejection of Messiah. Acts 2:22-24 We see this working itself out in Rom 11:13-25 where the natural branches of the olive tree were broken off. Isaiah saw this hundreds of years in advance, "The LORD has brought over you a deep sleep: He has sealed your eyes (the prophets); he has covered your heads (the seers). 11. For you this whole vision is nothing but words sealed in a scroll. And if you give the scroll to someone who can read, and say to him, "Read this, please," he will answer, "I can't; it is sealed." 12. Or if you give the scroll to someone who cannot read, and say, "Read this, please," he will answer, "I don't know how to read." Isa 29:10-12 cf. Eph 1:22-23

c. The "veil done away in Christ" is still for them a future event. 2 Cor 3:14-16 For Israel there are two understandings of illumination. The first is when any Jew comes to a saving relationship with Jesus Christ. The second is for the whole nation. Mal 4:2; Rom 11:26 Isaiah spoke of this national illumination saying, "Arise, shine, for your light has come, and the glory of the LORD rises upon you. 2. See, darkness covers the earth and thick darkness is over the peoples, but the LORD rises upon you and his glory appears over you. 3. Nations will come to your light, and kings to the brightness of your dawn." Isa 60:1-3 There are two possible illuminations for Israel according to Dr. Chafer. The first is one for any individual Jew who believing turns to Christ for salvation. The second is for the entire nation. Syst Theo 1:106

2. Gentile Darkness
This is the darkness today experienced by the world at large. This has been their general condition since the fall. This condition describes those at the coming of Christ who from their position of fallen darkness saw the light but did not understand the light for what it was. Isaiah foretold this event when he wrote, "The people walking in darkness have seen a great light; on those living in the land of the shadow of death a light has dawned." Isa 9:2 cf. 42:6; 49:6; 51:4; 60:3 It was fulfilled and recorded by the Gospel authors. "The light shines in the darkness, but the darkness has not understood it." John 1:5 cf. Mt 4:16 Luke wrote, "a light for revelation to the Gentiles...." Luke 2:32 Paul used this terminology in his epistles, "For you were once darkness, but now you are light in the Lord. Live as children of light." Eph 5:8 cf. Eph 5:13-14; cf. Eph 5:11; 1 Jn 2:11 Dr. Chafer says this light will reach the Gentiles at the return of Messiah. "And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts." 2 Pet 1:19

3. Satanic Darkness
In addition to the general darkening of fallen humanity is the darkening action produced by fallen angelic enemies of God. Evidence of Satan's work is seen in the world, among the Jews, and among the Gentiles. "And even if our gospel is veiled, it is veiled to those who are perishing. 4. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God." 2 Cor 4:3-4 cf. 1 Kings 22:22 Paul wrote about this subject to the Ephesians, "in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient." Eph 2:2 This Satanic darkening action is elsewhere called a veil.

Jesus mentioned to Nicodemus that before the coming of the new birth no one can "see" the kingdom of God. "I tell you the truth, no one can see the kingdom of God unless he is born again." John 3:3 This unveiling process is the work of the Holy Spirit, "the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you." John 14:17

Satan's work produces strong false philosophies that create a general prejudice in the world against the credibility of the message of Jesus Christ. "For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe." 1 Cor 1:21 Paul described this state in his letter to the Romans, "Professing themselves to be wise, they became fools" words Paul used were "uncleanness," "vile affections" and the "reprobate mind." Rom 1:19-32

As we will see later it is the work of the Holy Spirit to overcome this condition. The Psalmist wrote that even the heavens declare the glory of God. Ps 19:1-3 Paul wrote that even the invisible things of God are knowable to anyone who chooses to listen to the extant that Paul wrote that the Gentile is "without excuse." Rom 1:18-20 Jesus said unless the Father draws someone no one can come to Him. Jn 6:44 While it is impossible for men on their own to find God in this darkened age with their eyes blinded it is entirely possible through the action of the Holy Spirit. Jn 16:7-11 Paul wrote in the Romans, "faith comes by hearing, and hearing by the word of God." Rom 10:17

4. Carnal Blindness
"And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. 2. I fed you with milk and not with solid food; for until now you were not able to Now He said to them, "These are My words which I spoke to you while I was still with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled." 45. Then He opened their minds to understand the Scriptures. Luke 24:44-45

"Receive it, and even now you are still not able;" 1 Cor 3:1-2

Man was a special creation of God being unique. We see the creation of the fleshly outer physical body and then we see God blowing His own breath inside of us to fill us with higher form of life. Humanity has both a spirit and a body. The natural man or the fleshly or carnal man can not receive the spiritual things of God. When we are born again, while our spirits are new we still have them same old flesh. "But the natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned." 15. But he who is spiritual judges all things, yet he himself is rightly judged by no one." 1 Cor 2:14-15 Every reader of the word of God needs the illuminating work of the Holy Spirit to overcome this carnality of mind in making interpretation. Heb 5:12-14

The Illuminating Work of God
John proclaimed Jesus as the Word of God coming into flesh. Jesus was the spoken word to a generation as He personally taught verbally 2,000 years ago. But when He ascended He was now limited again to the written word. Before Jesus ascended back into Heaven He promised His disciples a new Companion in the form of the third person of the Godhead the Holy Spirit who would illuminate His written word. Jn 16:7-15 This present age between the ascension and the return of Jesus Christ is known as the Age of the Holy Spirit. Jesus outlined several works that the Holy Spirit would perform within the heart of the believer including this work of illuminating God's word. This work of the Spirit is sufficient to allow even carnal fallen humanity to read God's word with supernatural understanding.

On the Emmaus Road Jesus walked with two of His disciples after His resurrection expounding the Scriptures in a way that they were for the first time "opened" for them to understand. Lk 24:13-35 Later Jesus appeared to the rest of His disciples and opened their understanding. Lk 24:45 Jesus told His disciples that they were to proclaim [Lk 24:48] the things that He opened to their understanding after the Holy Spirit came on them at the still future day of Pentecost. Lk 24:49

Holy Spirit "Guides" Into All Truth
"But when he, the Spirit of truth, comes, he will guide you into all truth." John 16:13 Jesus introduces the Holy Spirit here as the Spirit of Truth. The third person of the Godhead is in possession of all truth. He is in position located within the believer's heart since Pentecost. 1 Cor 2:9 - 3:4

From within the heart of the believer the Holy Spirit allows human beings to discern deeply spiritual matters. While the natural man cannot receive Scripture, the new spiritual man indwelled by the Holy Spirit is enabled to receive all truth. Even the carnal Christian, while diminishing his capacity through sin is open to receive milk to make him ready to receive meat as he matures.

"However, as it is written: "No eye has seen, no ear has heard, no mind has conceived what God has prepared for those who love him"-- 10. but God has revealed it to us by his Spirit. The Spirit searches all things, even the deep things of God. 11. For who among men knows the thoughts of a man except the man's spirit within him? In the same way no one knows the thoughts of God except the Spirit of God. 12. We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us. 13. This is what we speak, not in words taught us by human wisdom but in words taught by the Spirit, expressing spiritual truths in spiritual words." 1 Corinthians 2:9-13

INTERPRETATION: the Work of Spirit Filled Humans

2 Timothy 2:15
Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth. (NIV)

2 Tim 2:15 Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. (KJV)

Rightly Dividing God's Word
The verb "correctly handles" is translated in other versions as "rightly dividing" in the New King James, and "handling aright" in the ASV. This verb is unique being found only in this one passage of the New Testament. These translations come from the Greek verb Strong's No. 3718 orthotomeo. This is a compound with a prefix of "ortho" 3717 which means an honest, straight or direct presentation. This is the root of the English word "orthodox." The remainder of the word comes from 5114 tomoteros which means to make a sharp decisive incision as if by a single stroke. Together as a whole this word defines the way New Testament ministers were taught by Jesus and the apostles to handle the Scriptures with integrity.

Paul, in teaching the young preacher Timothy said in regard to Timothy's message, "do your best." Paul did not teach a half hearted message. This verb means try as hard as you can.

An "Approved" Message
The word "approved" comes from 1384 dokimos which means proper, acceptable, tried and approved. Paul is saying in this passage that we are to study hard presenting ourselves in the presence of God diligently seeking to express the pure simple truth from the Holy Spirit.

Problem Interpreters
Sincere interpreters are all fallible. All theological systems including the cults use the Bible. Two main divisions can be made of groups who have problems interpreting the Bible. Some groups have approached the Bible sincerely having failed by building the structure of their belief system on select proof texts which rely on biased interpretation. Other groups are enemies of the truth who have not approached God's word with integrity. 1 Jn 2:26; Gal 1:7-8; 5:10; Titus 1:10-11

Many instead of presenting the purity of God's revealed thought used the Scripture to present their own thoughts. Acts 15:24 Many used outright deceptions [1 Tim 4:2] in making appeals and presentations that opposed the Gospel. "Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man's conscience in the sight of God." 2 Cor 4:2 Others were selling their messages to make a profit. "Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God." 2 Cor 2:17 Paul even named some of these early heretical leaders. 2 Tim 3:8-9

Science of Biblical Interpretation
There are two main divisions in the science of interpretation. The first is named hermeneutics. This term defines the way someone would apply rules or standards of interpretation to any piece of literature from poetry to a legal brief with an eye to understanding the thought intended by the another person: the author. This term applies in the case where the original language is different or the same as the interpreter. The second is called exegesis which defines the way the laws of interpretation are applied as a practical matter. The mark of sound Biblical interpretation is when they focus solely on the thoughts of the original author and never on an original thought of the interpreter.

Rules for Interpreting Scripture
1. The Bible was written for man. Scripture was co-written by God through human instruments. The Bible is a "plenary" [complete] declaration from God. We are commanded to search the Scriptures because they are searchable and understandable by human beings. When we interpret Scripture it is necessary to understand the plenary or overall message of the entire Bible.

2. Each book within the Bible has a unique character with a specific message and purpose. Each contributing to the overall structure of the entire message of the Bible. When a book is interpreted it must be done both with the understanding of the uniqueness of the book and with the way the book contributes to the overall message of the Bible.

3. Paul said that, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness." 2 Tim 3:16 Each Scripture however was most usually directed at a specific situation. While all Scripture is for the Christian to study not all Scripture is about all him. All Scripture does not address angels or Gentiles. System Theo 1:116

a. Primary application is made when a given Scripture is recognized as pertaining directly to those to whom it is addressed. System Theo 1:116

b. Secondary application is made when overall general moral and spiritual teachings are recognized in the Scripture. An example would be to study the Jewish Sabbath with purpose in mind of understanding the truth about its purpose in the Old Testament. Old Testament feasts and types are very valuable study. But for the Christian there is no primary application today in these matters. Dr. Chafer says there is no other failure that creates more false theological systsems than the failure to distinguish between primary and secondary applications. System Theo 1:117 When Paul said the Scriptures must be rightly divided this is one important area that he had in mind.

4. Scripture is revealed in context with other Scripture. The student must be able to establish contextual boundaries of meaning regardless of mechanical chapter and verse divisions. System Theo 1:117 When we interpret a passage of Scripture its context must be considered. There is chronological context, sequential context, geographical context, historical context, grammatical context and the context of the way a though progresses through an argument.

5. When studying a theme in Scripture consideration must be given before making a conclusion to the full testimony of Scripture on that theme. Scripture should not be isolated from its thematic context. 2 Pet 1:20 A verse can not be interpreted as isolated from everything the Bible teaches about that subject from Genesis to Revelation. A doctrine or theme in Scripture must be true to the mind and heart of God being harmonious with all He has said on that theme or doctrine.

6. Study should include the discovery of the exact meaning of the words of the text of the Bible. This necessitates the study of Hebrew and Greek. No decision can be made about the meaning of a specific passage without consulting these original languages.

Substance of the Message of the Early Church Leaders
1. Whole Will of God. The early church leaders took as their message the whole will of God. "For I have not hesitated to proclaim to you the whole will of God." Acts 20:27 There was purpose in presenting the Gospel message. Paul said it was to, "And we urge you, brothers, warn those who are idle, encourage the timid, help the weak, be patient with everyone." 1Thes 5:14

2. Feed My Lambs. Jesus often likened this message figuratively to water with the woman at the well and later to bread. He commanded Peter to "feed" His sheep, "When they had finished eating, Jesus said to Simon Peter, "Simon son of John, do you truly love me more than these?" "Yes, Lord," he said, "you know that I love you." Jesus said, "Feed my lambs." John 21:15

3. Milk and Meat. Paul expanded on this theme by distinguishing between a message for new believers and those he called mature with milk and meat. "Brothers, I could not address you as spiritual but as worldly-- mere infants in Christ. 2. I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready." 1 Cor 3:1-2

4. Food and Timing. Jesus described the wise servant of God in terms of their ability to divide from among the fullness of God's word selecting portions to present precisely as need dictated. "The Lord answered, "Who then is the faithful and wise manager, whom the master puts in charge of his servants to give them their food allowance at the proper time?" Luke 12:42

5. Helpful Message. "You know that I have not hesitated to preach anything that would be helpful to you but have taught you publicly and from house to house." Acts 20:20 Jesus called these instructions on the kingdom treasure, "He said to them, "Therefore every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old." Matt 13:52

Biblical Interpretation in History
Early Christianity as depicted in the New Testament elevated God's Word in the lives of believers. The Bible was presented as being within the grasp of any reader. It has often been said the Bible can be interpreted by anyone who can read the morning news paper. The Bible is logical, objective and understandable. It takes a great deal of work and exhaustive theories to misinterpret the Bible.

Old Testament listeners and readers were slow to see the spiritual truth in the Biblical message. A repeating theme is the cry of the prophet documenting a rebellious audience. Jer 5:21; Isa 6:10; Ez 12:2 One of the reasons the people of the Old Testament had such monumental trouble grasping the essential message was the presence of influential compelling influence of false religious teachers. This tendency continued into the New Testament with Paul writing to the churches asking them not to become easily unsettled or alarmed by false teaching or prophecies. 2 Thess 2:2l Gal 1:8-9; Col 2:4, 8; Eph 4:12; 5:6; 1 Tim 4:2; 2 Tim 3:13; Titus 1:10-11; 2 Pet 2:1-3; 1 Jn 2:26; 4:1

Jewish Hermeneutics
Paul wrote that his people when compared to the rest of the people of the world had a great advantage in the fact that they possessed the very word of God. Rom 3:1-2 But the simple truths of Scripture was not being clearly presented to the people by their leaders. This is why the word of God did not govern the hearts and mind of the Jewish people. The people were made easy prey for false prophets and teachers who promoted new theological systems. Early in the history of the kings of Israel was the division of the kingdom to the north and south. First the northern kingdom was carried away captive into Babylon and then the southern. When their 70 year punishment was over and it was time for the people to return they needed commentaries to even understand the Bible.

Targums
These commentaries were called the Targums. At first, out of reverence for Holy Scripture, these Targums were not written down but were committed to the memories of the religious leaders. Soon as these expanded the very work of memorizing the Targums was so formidable that they took on much more influence than the Scriptures themselves. Out of reverence for the Holiness of Scripture they were written down. Tradition associated with the Targums grew. Rabbis, priests and scribes began claiming that these Targums dated back to Ezra and the Great Synagogue and they were received by revelation.

A. Two senses for interpreting the Targums.

1. The first sense was called the "peshat" meaning the clear, plain and simple method of interpretation. This was the literal historical sense. This is the same sense used to interpret the Bible.

2. The second sense was called "remaz" meaning the hidden sense. The early rabbis had several ways to break down the hidden meanings found in the Targums.
a. The "derush" referred to the allegorical sense found in the Haggadoth legends. The word "midrash" is the Hebrew word for exegesis.
b. The "sod" was a method of interpretation that searched for mystical or Kabalistic sense in the passage.

B. The "haggadic midrash" defined the method of interpretation or exegesis used with historical and dogmatic purpose. It had a practical sense blending illustration, allegories, legends, and the Bible into popular homilies or sermons from the period.

By the time of Christ the Targum had grown into three great collections called the "Mishna," the "Gemara," and the "Talmud." These blended traditions, Biblical texts and even fictional writings. When the authors wanted to present a valid teaching they quoted a Biblical text as a proof text.

Rabbi Hillel
As problems began to arise between conflicting writings the rabbis addressed these by introducing several sets of rabbinical rules for interpretation known as the "middot." The oldest set came from the famous Rabbi Hillel [30 B.C. - A.D. 15]. The writings of this rabbi greatly affected rabbis in who rejected Jesus and later Paul. Hillel had 7 rules for making interpretation between conflicting sources. 1.) Make a conclusions from the lighter meaning to the major teaching. An example was since the Sabbath was more important than any other festival days restrictions applying to the Sabbath were dominant over any other set of restrictions. 2.) Ambiguous passages were explained by making conclusions after analyzing the way similar expressions words and phrases were used elsewhere. 3-6) Are all variations adding to rule two. Specific case studies from one passage in the Law can be applied as a general principle even though not specifically mentioned in Scripture. Examples are the accidental death of the fellow woodsman in Deu 19 applying to any accidental death. The ruling that a slave having his eye or tooth destroyed must be freed should be expanded to other parts of his body. Ex 21:26-27 When Ex 22:9 says if a man lends an ox, ass, sheep, garment, or any other thing and repay double its value if lost should apply universally. One passage should be explained by other passages of Scripture. 7.) No passage should be interpreted in isolation from its context.

Essenes at Qumran
Their commentaries reveal they brought everything from the past and transformed them into their own circumstances with updated values and meaning. When the Essenes read about the Chaldeans and Babylonians they interpreted them as the Romans they faced everyday. In their Commentary on Habakkuk found in the Dead Sea Scrolls they transformed the word righteous Hab 1:4 into their Teacher of Righteousness.

Jews at Alexandria
This city in Egypt was a major Greek cultural center. The Jewish canon there was the Septuagint. Hellenistic scholarship strove for a "deeper" hidden truth to Scripture. These hidden truths could only be discovered by interpreting the allegorical message they believed lay under the literal historic text. No important writing reaching Alexandria failed to fall under the scrutiny of these Hellenistic scholars who allowed the original text to have more than one meaningg. Homer, Hesoid and the Bible came under Alexandrian hermeneutics. Philo said their principles for interpretation were based on the Platonic division of the world into two spheres: the visible and the symbolic. They applied this division to the human body with the literal meaning corresponding to the physical body, and the deeper symbolic meaning corresponding to the soul or spirit. They called these deeper meanings the "hyponoia." Whenever Philo found himself facing a Biblical passage that he found impossible or absurd he began searching for clues, mysterious numbers, etymologies, or peculiar expressions that would unravel the "hyponia" or the deeper meaning beneath the surface.

New Testament Use of the Old Testament
The New Testament makes more than 224 Old Testament references. While Jesus made use of important figurative language tools in his teaching, most often the parable, he used realistic people and circumstances in those parables that were helpful to understanding the literal historic coming of the Kingdom of God and the reality that He was Messiah. While Jesus quoted extensively from the Old Testament He made realistic interpretations. He never introduced mystical gnostic interpretations allowing for multiple layered interpretation of the passages He imported. He communicated literal straight forward historic truth even when He used figurative language. When Jesus spoke with Nicodemus, a Pharisee, familiar with figurative language Jesus used figurative language to teach about the new birth. Jn 3 He imported a passage from Numbers about Moses constructing a tall pole with a deadly serpent attached that the people were to look too in order to be saved. But Jesus did not introduce or justify Alexandrian "hyponoia" that presented Old Testament this event with layers of mystical truth. Even though Jesus was introducing a spiritual new birth, Jesus took a real historic event and presented it in its literal historic setting and context.

Paul, as a Pharisee among Pharisees, was aware of all of the current Jewish extremes in interpretive language. Paul imported much of the Old Testament into his authorship. As a Greek scholar, Paul used many language tools that included the use of figurative language. We see him using an important allegory to contrast the freedom and grace of the Gospel of Christ to the bondage and slavery of the Mosaic Law. Paul imported Sarah and Hagar from Genesis to make his argument more effective. Gal 4:24-31 But Paul never introduced Alexandrian hermeneutics. While Paul did teach much about Biblical interpretation he never promoted or used "hyponoia," which was so popular among his Jewish audience.

Methods of Interpretation Used by Early Church Leaders In the "patristic period' of the early history of the church, there were three main methods or schools of interpretation. The Alexandrian, Antiochan, and Western.

1. Alexandrian Method
held that "all Scripture must be understood allegorically." There are at least two distinct meanings associated with every text. The first great Christian teacher from this school was Titus Flavius Clement. He adopted the methods of Philo. The Alexandrian principle was that "all Scripture must be understood allegorically." The sense here is that the Scriptures are hiding the truth. The Scriptures are an enigma that the Alexandrian School looked upon with mystical interpretations. Origen [A.D. 185-254] was a disciple of this school. He declared that every passage of Scripture must be interpreted in three ways: the fleshly, the psychical and the spiritual. His teaching emphasizes that there are three layers of students. The simple person, the more advanced soul, and the perfect in wisdom. There was an idea of an "ascent" from the lower fleshly level to the more advanced spiritual level of interpreting Scripture. Another prominent Alexandrian scholar was Gregory Thaumaturgus who was followed by Pamphilus and Eusebius. The central themes at the Alexandrian School were founded on Plato who taught that every object in the physical world is more real in its spiritual invisible reality. Note: while the Bible certainly uses "types" and "shadows" to present God's thought it is never done so in reference to a platonic system as existed in the Alexandrian School. The heart of the Alexandrian School is illustrated by Eusebius who said nothing Moses wrote was for his own day and time. This was confirmed by Gregory of Nyssa (A.D. 335-394) who treated the Life of Moses mystically. This allegorical system grew into the Doctrine of Correspondences which says every natural earthly object or event has corresponding spiritual heavenly reality.

2. Antiochian Method
held to the word "theoria" which means "to see." They believed the historical setting associated with each passage was a vehicle for displaying spiritual and theological truth. The founder of the Antiochian School was Lucian of Samosata in the late third century. This school sought to preserve the integrity of history and the natural sense of the passage being interpreted. They were concerned over the over dependence on allegory in the Alexandrian School. They were also worried about taking too literal an interpretation so they felt their school sought a middle ground of safety from both extremes. The Antiochans taught that there was only one interpretation for a passage claiming it could best be discovered using the "trained eye" of the "theoretic" interpreter. They believed this one meaning would include the literal, spiritual, historical, and typographical interpretation. Diodorus [A.D. 290] was from this school as was Theodore of Mopsuetia and John Chrysstom. These early leaders would not have shared the basic historical literal interpretation as known after the Reformation.

3. Western Method
or school of interpretation was held by Hilary, Ambrose, Jerome and Augustine. Its methods blended some of the Alexandrian School with the Antiochian. Augustine argued a fourfold sense of interpreting Scripture: historical, aetiological [an inquiry into the origin of things], analogical, and allegorical. To this they added the importance of considering the authority of "tradition" in Biblical interpretation. Later these four methods grew into literal, allegorical, tropological [moral], and anagogical [mystical or eschatological]. An example of the way this school interpreted Scripture is seen in the way they interpret the word Jerusalem. Literally Jerusalem is the actual city in Palestine. Allegorically Jerusalem is the church. Ps 46:4-5 Tropologically Jerusalem is the soul. Ps 147:1-2, 12 Anagogically Jerusalem is our heavenly home. Gal 4:26 John Cassian's Conferences, 14:8 Intro Biblical Hermeneutics, p. 218-222

Biblical Interpretation in the Middle Ages

Priestly and Papal Traditions
Soon leaders of the Christian world who began again to elevate their own writings and traditions over God's Word. Catholic Answers To Fundamentalist's Questions, Liguori Publications, 1984, Philip St. Romain; note chapter 1 "Scripture and Tradition pp. 9-15 They exercised great authority over the people using their "religious knowledge." ibid. chapter 2, Teaching Authority and Papacy, pp. 16-27 This movement had already been detected in some localities, and had been condemned by the Lord in about 96 A.D. Rev 2:6; Note also Catholic Answers, Appendix: Which Came First: Church or Bible? pp. 52-59; Catholicism, Harper and Row, 1981, Father Richard McBrien; see Part IV, Chapter XVIII, The Church In History, pp. 605-655 Church leaders obtained immunities from law and kept their followers largely uneducated, ignorant and very far removed from God's Word. A History of the Christian Church, Scribners, Williston Walker, 1959, pp. 287-288

Three leaders added to interpretive methods from A.D. 600 - 1500. 1. Stephen Langdon (1150-1228) divided the Bible into its present chapter divisions, he also believed interpretation should conform first to conform with church teaching.

2. Thomas Aquinas (1225-1274) said the literal sense in Biblical interpretation meant everything the writer of sacred text meant to say. He said the four methods of interpretation should all rest on the foundation of the literal sense. He argued that heavenly issues cannot be put into earthly terms without some form of symbolism.

3. Nicholas of Lyra (1270-1340), was a Jewish convert to Christianity. Nicholas had a thorough knowledge of Hebrew. His interpretive methods were from the Antiochian School, but he stood apart as one who gave preference to the literal sense of Scripture. Nicholas was important because he argued that the original language of Scripture should be foundational to interpretive method. Nicholas complained that "the mystical sense was being allowed to choke the literal." He said when it came to proving doctrine that only the literal sense should be used. Later Martin Luther was influenced by Nicholas' interpretive methods. Intro Biblical Hermeneutics, p. 224

Interpretation in the Reformation

Luther taught that "allegories" are the "empty speculations." He called them the "beautiful harlot" of Scripture who "proves herself seductive to idle men." Luther was bold to say, "The Holy Ghost is the simplest writer that is in heaven therefore His words can have no more than one simple sense." Intro Biblical Hermeneutics, p. 225

John Calvin agreed with Luther complaining that allegorical interpretation is "a contrivance of Satan." Observing the way the church of his day was using allegory Calvin said, "it is an audacity akin to sacriledge to use the Scripture at our pleasure and to play with them as with a tennis ball." ibid.

Through the influence of these leaders of the Reformation came the doctrines of "sola fide," (by faith alone) "sola gratia," (by grace alone) and "sola Scriptora" (by Scripture alone). This meant that Reformed theology is based on being saved by faith alone, being saved by grace alone, and that all doctrine must be founded on Scripture alone. Intro Biblical Hermeneutics, p. 225

A God - Thought may contains figurative language. When God communicates his thought, he often uses figurative language.

Comparing Similarities Contrasting Differences

1. A simile makes a comparison between similar things using words "as" or "like" to illustrate the similar relationship. An example is Isa 55:10-11 where God demonstrates the integrity of His own words by likening them to the sureness of the water cycle.

When a simile is extended into a story that story is called a parable. When Jesus spoke these His audience was diverse: followers, disciples, apostles, family members, Pharisees, Saducees, Herodians, priests, Levites, and scribes. At Jesus birth Simeon prophetically said, Jesus was "destined to cause the falling away and rising of many in Israel." Lk 2:3-4 The Bible reveals Jesus as both the "cornerstone" Mt 21:42-44 and the "stumbling stone." Rom 9:32-33 Jesus used his parables to discriminate among His hearers in fulfillment of Ps 78:2 in Mt 13:35. While Jesus is trying to convert Jewish religious leaders, He also uses the parables to rebuke them sternly because they elevated their own rabbinical writings above the word of God instead of using them as commentaries or scriptural helps to understanding better the Bible. Mk 7:1-13; Mt 15:1-7

A metaphor is similar to the simile except for the fact that it is not couched in the words "as" or "like" that makes the simile easier to spot and interpret. An example is Jesus' language describing Herod Antipas as "go tell that fox." Lk 13:32 Note: both metaphors and similes have three parts, 1) the subject of the figure of speech, 2) the meaning of the image being used in the figure of speech, 3) the actual point the original author was communicating.

When a metaphor is extended into a story it is called an allegory. An example of an allegory is Jesus' comparison of the believer with salt. Mt 5:13 Another likens Jesus to the true vine, the believer as a branch on that vine and the Father as a gardener. Jn 15 Marital fidelity is allegorized likening it to "drinking from one's own well." Prov 5:15-23 Infidelity is treated by Samson when he accused the Philistines of "ploughing with my heifer." Judges 14:18

When a writer uses words to convey the opposite of their literal meaning we have an irony. An example of an irony is Job's counterattack on his "friends" who are pummeling him with their self righteous theology. Job 2`1:1 Another example of irony is the Syro-Phoenician woman's reply to Jesus when she said, "yet the dogs under the table are allowed to eat of the children's crumbs." Mt 7:28

General figures of speech

2. When words or ideas are repeated once it is called a repetition. This is similar to the way we underline something or use a bolder or larger text. An example is, "in all things we have all sufficiency." 2 Cor 9:8
a. When words or ideas are repeated continually then we can see the evidence of a "theme." A theme adds special emphasis which can run through an entire book or letter.

3. Rhetorical questions are those that are asked with a purpose of making a point not requesting an answer

Dangers with figures of speech:
many today are trying to interpret normal literal passages figuratively so as to miss the pure simple message of an entire book or passage. Literary devices are a tool used by the author and are not to be inserted in by the reader. In Martin Luther's time, this was a method being taught in seminaries to which he said, "allegory is a sort of beautiful harlot, who proves herself specially seductive to idle men." Part of the Reformation movement was a departure from meaning that was tied to an over use of figurative language. The Reformers used the phrase "Sola Scriptura" to mean that the Scriptures should be able to stand alone on its own merit.

Interpreting Parables

Guidelines for Bible Study

2. What is obscure in one area of the Bible is made clear in another part. Allow scripture to interpret scripture.

3. No doctrine can be based on a single passage of scripture. The term "Biblical" does not mean the teaching came from a verse in the Bible. It means being in agreement with the whole of the Bible.

A major concern for our study at this point is that we learn to approach God's Word with integrity. God has a thought for his people. He revealed it through the Bible. As people of God, we should approach God's Word in honesty seeking to discover his thought, never changing or diminishing God's Word to better fit our culture, or our own preconceived ideas, situations or circumstances.

"This book of the law shall not depart from out of your mouth; but you shall meditate therein day and night, that you might observe to do according to all that is written therein: for then you shall make your way prosperous and then you shall have good success." Joshua 1:8

APPLICATION: Bible Messages That Change Lives

Isaiah 14:24-27 "The LORD Almighty has sworn, "Surely, as I have planned, so it will be, and as I have purposed, so it will stand. This is the plan determined for the whole world; this is the hand stretched out over all nations. For the LORD Almighty has purposed, and who can thwart him? His hand is stretched out, and who can turn it back?"

God has already revealed His own message and He wants it published to the nations. He has caused His revealed plans to be preserved and communicated across millenniums and continents into our own day. Along that path He has left no stone unturned in preserving the integrity of His message. Documenting its historic path reveals an amazing journey. The Bible as History, Morrow, 1980, Werner Keller; cf. New Testament History, Anchor, 1972, F.F. Bruce God's own message has an original winsome integrity that is evident after diligent study. When it is faithfully communicated it has been documented historically to radically change lives and cultures. This is the dynamic evidence for the case that the Bible is indeed God's own Word. As we have looked at the evidence of the way God's Word was miraculously revealed and inspired through the Holy Spirit, so have we studied the evidence of the way God's Word "illuminates" the human reader but this work can be partially thwarted if God's messengers are not allowing it to change their own lives and communicate those changes into a needy culture. Through the ages God depends on his messengers to study and apply God's word first in their own lives and then faithfully communicate God's thought, heart and will to the world.

"so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it." Isaiah 55:11From Genesis through John's Book of Revelation God can be seen as saying, "I am your God and you are My people." Gen 17:7-8 cf. Rev 21:3 Moses, Jesus, Paul, the early church fathers, Luther, Calvin and unnamed numbers have been led to discover and communicate God's Lordship through the ages. The message evident through the ages is that God's people have been called to choose to submit themselves to God's Lordship and salvation. Today the interpreter must make application of Scripture beyond merely identifying textual meaning by carrying God's mind, heart and will faithfully applying that message into a blinded broken and hurting culture. The "interpreter" must contribute to the meaning of the Bible in its modern context while faithfully preserving its original meaning and purpose within its original context. Does this sound like an impossible task? It is without the Holy Spirit.

Applying Scripture is a foundational principle. It lies among the principle works [revelation, inspiration, illumination, canon, interpretation and communication] associated with the transmission of the Bible.

"I have sworn by myself, the word has gone forth from My mouth in righteousness and will not turn back, that to me every knee will bow, every tongue will swear allegiance." Isaiah 45:23

Webster says "apply" means "to use or employ for a particular purpose." He says "application" defines the act of applying or putting the thing applied too close study, attention; the testing of something by applying it in practice. Webster's Columbia Concise Dictionary, p. 37

Application must be connected to study and interpretation before it can finally be applied. The purposes of God as He communicates His will is not thwarted. It is God's purpose to bring His people into a unity of faith through the application of His Word. We see in the Old Testament the Lord saying to Moses, "The same law shall apply to the native as to the stranger who sojourns among you." Exod 12:49 The Psalmist wrote, "So teach us to number our days, that we may apply our hearts unto wisdom." Ps 90:12 The Proverb reads, "So that you incline your ear unto wisdom, and apply your heart to understanding;" Prov 2:2 cf. Prv 22:17, 23:12 That word "apply" in the Proverbs passage comes from the Hebrew word, "natah" Strong's No. 5186 which means literally to bow down or turn toward and figuratively to morally bend. This same word is used in the Law commanding God's people to "decline" to follow the multitude into sin, Ex 23:2 and in a later passage to refuse to "pervert" the way legal proceedings effect the least powerful in society. Deu 24:17

This is the sense of two additional passages one given through Isaiah and the other for king Solomon. Isa 45:23 cf. 1 Ki 8:54 The Hebrew word for "bow" in both passages is "kara" Strong's No. 3766 which means simply to sink oneself to the floor on the knees. In the end after all of our study, this is the proper attitude when we hear God's word that in our hearts and lives that we would make a quality decision to allow His word to reign sovereign over and in us. After all of our study it is this simple act of worship that lies at the heart of the desire of God for our lives. "When Solomon had finished praying this entire prayer and supplication to the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread toward heaven." I Kings 8:54

Biblical "Misapplication." In Biblical times many "heard" God's revelation of His will for humanity but did not "apply" it into their lives individually or collectively. Good examples can be found in "scribes" of Jesus' day, Mt 15:2 the Pharisees, Lk 18:9-14 and the Sadducees. Acts 23:8 In Jesus' final revelation to John on Patmos we see certain Christian churches at the close of that first century who likewise had heard much of the word of God but had failed to apply crucial portions. Rev 2-3

Pauline Application. Paul's doctrine of application taught that maturity in the faith would be typified by a unity in the way we divide "the knowledge" of God saying our immaturity would be evident, "until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ." Eph 4:13 When Paul defined our maturity he used the words "whole measure" to define the way God's people need to apply God's word to their lives. In the Greek we see "pleroma" Strong's No. 4138 which is used elsewhere to define the amount of deity in Christ Col 2:9 and defines a total fullness of completeness. The word "measure" comes from "metron" Strong's No. 3358 a word meaning to meter or measure. Paul is saying in this passage that maturity can only be realized as we apply the who measure of the word of God. Eph 1:9-11 Choosing to come to the place of maturity where we allow the whole council of God's word to have meaning is spoken of by Paul as coming to "the fullness of Christ." Eph 4:13 This is the culmination of Jesus' own high priestly prayer to the Father, "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." John 17:3 Christianity is not the truth about Christ but Christ, "to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory." Col 1:27 This is the genuine good news of the Gospel of Jesus Christ. Christ is a person and when we come to "know" Him we come to the place where Paul wrote, who "being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus." Phil 1:6 "And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, 10. to be put into effect when the times will have reached their fulfillment-- to bring all things in heaven and on earth together under one head, even Christ. 11. In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will." Eph 1:9-11

Misinterpreting to "Misapply." In a previous chapter we became acquainted with the history of the way people have tried to interpret God's Word. Some of these methods frankly ridicule the original heart and thought of God in revealing His word. These methods are baffling. Man's great sin through the ages is he wants to have his own way. These methods are carefully designed to allow someone to come to God's word and yet not feel any compulsion to allow the genuine original intention of God's heart to His own people. Jesus Himself said it is impossible to please Him apart from Him, "I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing." John 15:5 No one denies humanity's free agency. We see that theme in the Book of Numbers. Time after time God's people in that book choose to hear His precious instructions and then behave rebelliously. The fact that God's people have free will does not mean God allows His holiness to be violated. This is the theme of the book of Numbers.

Interpreting and Applying the Word of God. We have a new spiritual reality in the New Testament, "As for you, the anointing you received from Him remains in you, and you do not need anyone to teach you. But as His anointing teaches you about all things and as that anointing is real, not counterfeit-- just as it has taught you, remain in him." I Jn 2:27 Since Christ dwells in us and He is the Logos or Word of God the Bible says God's people under the New Covenant have the word "abiding in you." John 5:38 This New Testament reality that believers today take for granted is rooted in the Old Testament "Shema." Deu 6:6 Later Joshua carried this concept into the portion of God's word called the Prophets, "This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success." Josh 1:8 The Psalmist carried on the tradition, "Your word I have treasured in my heart, that I may not sin against you." Ps 119:11We see the theme in the Wisdom literature of Solomon, "My son, keep my words and treasure my commandments within you. 2. Keep my commandments and live, and my teaching as the apple of your eye." Prov 7:1-2 1 The judgment that befell Israel in rejecting their Messiah was rooted in the lack of this internal indwelling of God's word in the heart, "I know that you are Abraham's descendants; yet you seek to kill Me, because My word has no place in you." John 8:37 Paul taught that the Word of God is alive and dynamic that we should, "Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms {and} hymns {and} spiritual songs, singing with thankfulness in your hearts to God." Col 3:16 James wrote that this word is "implanted" in us sufficient to save us. James 1:21-22

Rules for Not "Misapplying" God's Word

2. The Scriptures may be misused when you take a verse out of context. 2 Tim 2:15

3. The Scriptures may be misused when you read into a passage and have it say what it does not say. Mt 23:16-17

4. The Scriptures may be misused when you give undue emphasis to less important things. Mt 23:23

5. The Scriptures may be misused whenever you use the Bible to try and get God to do what you want, rather than what God wants done. Mk 7:5-13

Four Keys To Study

Interpretation. As "observation" determines what a passage says, interpretation determines what the passage means. Because of the importance of this term we have devoted an entire chapter to its meaning in history. Foundational to this step is determining what the original author was saying to his audience in his historical context. Key parts of this process include, 1) what is the author's purpose in writing, 2) what is the author's key thought, 3) how did the author arrive at his theme.

Harmonization. From Genesis to Revelation the Scriptures are in harmony with one another. The Holy Spirit is the author and has no problem being in agreement with Himself. Webster says it means "to unite harmoniously or in harmony; to be in peace, to agree in action, effect and sense." Since the Bible is truth and divine truth it is unified cohesively. A student of Scripture will see evidence of consistency of a passage with the remainder of what the Bible has to say. Almost every Bible has cross-references that will demonstrate Biblical harmony. Words, ideas, names, chronologies and themes can be cross-referenced. Outlines and charts can be employed or constructed to demonstrate harmony.

Application. Finally as the crowning effort comes application. Many err in placing it first or second which endangers a Bible study by either making it too limited or narrow. This stage often needs some quiet time with God asking His Word some of these questions: 1) Is there an example here for me to follow, 2) are there any commands for me to obey, 3) is there any error for me to avoid, 4) is there any sin for me to forsake, 5) is there any promise that I should claim, 6) is there anything that reveals something about the Person of God Himself that I can better understand?

Foundations for Sound Biblical "Application"

2. All problems personal, social, societal can be related to our concept of God. Joseph's brothers sold him into slavery supposing themselves to be more obedient to their father. When this led to lack and famine it was Joseph who God used to bring relief. Gen 37-39; Gen 50:20; cf. Ps 18:16-19

3. In God's mind attitude is as important as action when we choose to obey God. See the results from the example of Saul's half hearted response to God. 1 Sam 13:8-14; c. 15:13 See Jesus' explanation as He and His disciples were caught gathering a meal on Sabbath. Lk 6:3-5 cf. 1 Sam 21:1-6; Lev 24:5-9 While rebellion lied at the heart of Saul's sin this was not David's problem. Isa 1:11-20 cf. 29:13

4. Surrender is the cornerstone of all application. Refusal to surrender blurs our ability to discover and do God's will. The first three chapters of Ephesians remind of us of who Jesus Christ is and what He did for us. The fourth tells us about our own responsibility. Because He is Lord and we are not He expects us to submit to His expectations. The final three chapters of Ephesians spell out the pathway for His people to follow that will result in a pleasing life. Psalm 95 and Hebrews 3 speak to Israel's hardened heart in the wilderness. Rom 8:28

5. Application is a lifestyle process more than a single event. The lives of Abraham, Rebekah, Rahab, Joseph, Daniel and Jesus illustrate the heart of Biblical application. See God's hall of fame. Hebrews 11

6. Applying the Scriptures requires requires the disciple to eliminate certain things from our lives and to add certain other things according to God's revealed will. Col 3:5-17

7. God holds each individual responsible for applying the Scriptures to his or her own life having a soft teachable heart. Heb 3:13; 2 Tim 4:2; Mt 18:15-19

8. Recognized sin must be acknowledged with restitution when possible. Lk 19:18

9. Our motivation for application must be the importance of God's command rather than fear of His chastisement. Looking at specific cases of Biblical consequences for sin reveals that when Moses killed an Egyptian God did not seemingly punish him Ex 2:11-12 but when he struck the Rock in anger over Israel's rebellion he is told he cannot enter the promised land. Num 20;7-12 In Exodus when Aaron built the golden calf he was not personally punished but when his sons Nadab and Abih offered strange fire they are killed and God told Aaron if he wept over their death He would kill him too. Lev 10:1-7 If we look at retribution as a means of motivating us to obedience we will be confused. Accountability is always certain even though through the grace and mercy of God it is not always readily seen. Isa 55:8-9 A healthy fear of God is good. Mt 10:28

10. Applied knowledge carries both privilege and responsibility. The Word of God provides illumination for the pathways of God's people. Ps 119:105 After we come to Christ He gives us an appetite to know Him and understand His will for our lives through His Word. Matthew chapter 13 records parables about the way the Word of God grows in the heart of believers. Ignorant people can still live in bondage allowing superstitions and the devil to guide them. James says it is possible for us to misapply that word in self deception. James 1:22 It is easy to absorb large amounts of Biblical knowledge while refusing to apply the Word.

11. Although in the heavenly economy there is no distinction between sins, James 2:10 there is a difference in consequences. Mt 5:21-22, 27-28, 38-39 If someone covets a bank's money they are guilty of sin, but if they purchase a weapon and rob the bank the circumstances experienced will be far greater even though to God both sins are equally estranging to our relationship with Him.

12. Personal application must make no provision for the flesh, Gal 5:24 satisfying a wrong human drive Rom 13:14 will only momentarily alleviate the hunger actually stimulating a desire for more sin. Rom 7:12-13

13. Culture cannot serve as an excuse for not obeying God. 1 Cor 6:1-8; Rom 12:2

14. Applying God's Word to circumstantial experience must acknowledge that the existence of certain circumstances in and of itself does not indicate God's approval or disapproval. Psalm 73

15. If we apply God's Word to others we must resist the temptation to judge others as being less spiritual even though we see evidence that what they are doing has been forbidden by God. 1 Cor 4:3-5; 5:1-5; Col 2:16-17

16. Applying God's word in a way that leads to obedience is the pathway to moral excellence, while curiosity, investigation, and experimentation is the path to intellectual excellence. Rom 16:19; 1 Cor 14:20; Col 3:5-10 The scientific method is appropriate in the laboratory but God's Word is not experimental. God knew the ending of all things before He created them. Isa 46:10 It is inappropriate to experiment psychologically with human beings in moral areas.

17. Applying God's Word in a way that permits bad conduct affects future generations. Ex 20:5; Ex 17:14-16 cf. 1 Sam 15:1-3

18. Biblical application is a lifelong process of "being" rather than "doing." John 15

COMMUNICATION: a Bible Thought Taught & Preached

2 Tim 4:1-2 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season {and} out of season; reprove, rebuke, exhort, with great patience and instruction.

As Paul was instructing Timothy as a young man of God he used the words "I solemnly charge you" to get Timothy's attention. His appeal was made not in a great August hall of church antiquity that echoed his words none existed at that day. Paul appealed simply in the presence of God and Christ. The work God was calling Timothy into was "preaching." That word in verse two comes from "kerusso" Strong's No. 2784 which was commonly used in Paul's day to identify the city herald or public crier. Vine's says the word means in the New Testament, (a) "to proclaim," e. g., Matt. 3:1; Mark 1:45, "publish"; in Luke 4:18, "to proclaim," "to preach"; so verse 19; Luke 12:3; Acts 10:37; Rom. 2:21; Rev. 5:2 (b) "to preach the gospel as a herald," e. g., Matt. 24:14; Mark 13:10, "be preached" "be published"); 14:9; 16:15, 20; Luke 8:1; 9:2; 24:47; Acts 8:5; 19:13; 28:31; Rom. 10:14, present participle, lit., "(one) preaching," "a preacher"; 10:15 (1st part); 1 Cor. 1:23; 15:11,12; 2 Cor. 1:19; 4:5; 11:4; Gal. 2:2; Phil. 1:15; Col. 1:23; 1 Thes. 2:9; 1 Tim. 3:16; (c) "to preach the word," 2 Tim. 4:2 (of the ministry of the Scriptures, with special reference to the gospel). Vine's Expository Dictionary of Biblical Words, Thomas Nelson Publishers "The distinction between preaching and teaching made in the church today is not evident in the New Testament. Both Jesus and Paul regarded themselves as preacher-teachers and were so regarded by others." Nelson's Illustrated Bible Dictionary

J.I. Packer has written about preaching, "preaching appears in the Bible as a relaying of what God has said about Himself and His doings, and about men in relation to Him, plus a pressing of His commands, promises, warnings, and assurances, with a view to winning the hearer of hearers ... to a positive response." Expository Preaching, Word, Dr. John MacArthur Jr., 1992, p. 23 Not all preachers today are aware of both their call and responsibility as undershepherds to the flock. Walter Kaiser wrote, it is no secret that Christ's church is not all in good health in many places in the world. She has been languishing because she has been fed "junk food." He says theological and Biblical malnutrition has damaged the church as in the days of Amos. Amos 8:11 The cure for God's people in Amos' day as well as our own is a proper communication of God's Word from the pulpit.

The Substance of Christian Preaching

Assumptions Behind Biblical Preaching

1. God is inerrant. Gen 1:1; Ps 14, 53; Heb 11:6

2. God is true. Ex 34:6; Num 23:19; Deu 32:4; Ps 25:10, 31:6; Isa 65:16; Jer 10:8, 11; Jn 14:6, 17:3; Titus 1:2; Heb 6:18; 1 Jn 5:20,21

3. God speaks in harmony with His nature. Num 23:19; 1 Sam 15:29; Rom 3:4; 2 Tim 2:13; Titus 1:2; Heb 6:18

4. God speaks only the truth. Ps 31:5, 119:43, 142, 151, 160; Prov 30:5; Isa 65:16; Jn 17:17; James 1:18

5. God spoke His true Word as consistent with His true Nature to be communicated to people as a self-evident truth. 2 Tim 3:16-17; Heb 1:1

Three Sermon Types

EXPOSITORY SERMON
Webster says "expository" means to explain through illustration in a way that uncovers or exposes truth. The expository sermon utilizes an extended portion of Scripture with the bulk of the material of the sermon coming directly from the passage itself. It is this type of preaching that seems to best express Paul's commandment to Timothy to preach the Word. 2 Tim 4:2 Paul wrote, "I have become its servant by the commission God gave me to present to you the word of God in its fullness." Col 1:25 That word "fulness" in the original language is pleroo Strong's No. 4137 meaning literally to cram a net level up or figuratively to satisfy, or finish a task completely.

Principles for Preparing Sermons

2. God gave His true Word to be communicated exactly as He gave it. It is to be dispensed precisely as it was delivered, without altering the message.

3. Only the exegetical process that yields expository proclamation will accomplish propositions 1 and 2.

4. The apostle Paul spoke of his preaching in these terms, "not in persuasive words of wisdom, but in demonstration of the Spirit and of power." 1 Cor 2:4

5. Paul said that his message was to be targeted with this purpose, "so that your faith might not rest on men's wisdom, but on God's power." 1 Cor 2:5 Today there is a problem of people entering the pulpit who instead of building faith as Paul defined point to Scriptural "problems" and then define those "problems" in a way that makes the preacher sound loving, kind, intellectual and wise but leaves God sounding like a powerless fool who should not be trusted by reasonable people.

History of Preaching

Preachers in the Bible The Word of God was delivered through different kinds of messengers. The prophets spoke the Word of God, the priests in the Old Testament spoke the law, and the sage spoke wisdom. Jer 18:18 One of the oldest preachers was Moses. A best example of his work was in his final revelatory message to Israel. Deu 31-33

In his farewell address Joshua offered profound words of revelation and explanation. Josh 23:2-16; 24:2-27 David and Solomon gave profound examples of both revelatory and explanatory preaching of the Word in poetic form. David's psalms revealed the nature and character of God. Psalms 8, 9, 16, 22, 24, 34, 68, 75, 89, 93, 105, 110, 119, 136, 145 Many of his psalms explained God to the people. Psalm 1, 23, 32, 37, 40, 46, 50, 66, 78, 92, 100, 106, 118, 128, 150

Solomon used proverbs to instruct God's people. The "Preacher" of Eccles 12:9-10 gave an explanatory discourse on the philosophy of life Eccles 1:12-13 and wisdom teaching how to "deliver the truth correctly." Eccles 12:10

Later prophets like Isaiah not only made predictions of future events Isa 9, 53 but called God's people to repentance. Isa 1:2-31 Important were Josiah's command to repair and reform the temple. 2 Ki 22-23 Ezra the priest's study and teaching of the law was important. Ez 7:10 Nehemiah commented on the law. Neh 8:1-8 Daniel explained his vision of seventy weeks. Dan 9 Important prophets considered themselves as instructors, Samuel 1 Sam 12:23 Jeremiah, Jer 32:33 and Malachi. Mal 2:9

In the New Testament John the Baptist called Israel to repentance Mk 1:4; Jn 1:15, 29 while maintaining integrity as the one preparing the way for Christ as his primary focus. Jn 1, 3:22-26 Christ preached Mk 1:14 and taught. Mt 9:35 The New Testament also includes messages from Christ's disciples, Peter Acts 2:14-36 Stephen, Acts 7:2-53 Paul, Acts 17:16-31 and James, Acts 15:14-21 Paul's letters are really more like sermons than theological messages. Expository Preaching, MacArthur, p. 38-42

Early Christian Church Leaders 100-476 A.D

The first century [apostolic fathers 96 A.D. - 125] were leaders who were discipled by the original 12 apostles.

Examples are Barnabas, Clement, Ignatius, Papias and Polycarp. The next or second century [A.D. 125-190] produced apologists like Justin Martyr and Tertullian.

Third century preachers [190-250 A.D.] included polemicists like Cyprian and Origen called to argue against heresies and false doctrines rising up in the church.

This century saw the introduction of "allegorical" interpretive methods [Alexandrian school] that shifted interest away from the original intended meaning of the original Biblical authors which had an effect of reducing the importance of exposition.

The fourth century [325-460 A.D.] saw some serious students of the Bible coming into influence such as Basil, Gregory of Nazianzen, Gregory of Nyssa, Augustine, Ambrose, and John Chrysostom. This last man was influential in starting the Antiochene school of interpretation rejecting the allegorical approach to interpreting Scripture. Augustine was also from this period authoring hundreds of sermons and expositions of Scripture as well as his famous theological works.

Medieval Period 476-1500 A.D. This period prided itself on the allegorical rather than literal interpretation of Scripture. Famous preachers did not use expository preaching with the exception of a few that the main stream church branded as heretics: Paulicians, Waldenses and the Albigenses. Famous preachers later in this period were John Wycliffe [1330-1384] and William Tyndale [1494-1536].

Reformation Period 1500-1648
Armed with Greek and Hebrew Testaments this period was defined by its return to Sola Deo Gloria [glory to God alone], Sola Gratia [by grace alone], and Sola Scriptura [Bible alone].

Martin Luther [1483-1546] proved himself an expositor of Scripture by producing commentaries on several Bible books from the original languages stressing the importance of preaching the Word of God simply.

Ulrich Zwingly [1484-1531] also exposited Scripture from the original languages of the Bible.

John Calvin [1509-1564] authored his "Institutes" which were written for ministers of the gospel concerned with proper expositional preaching of the Word of God.

Post Reformation Era 1649-Present

The Puritan movement produced most of the important preachers from this period. Puritans emphasized the Bible by moving their pulpits into the center of their church upon which lay an open Bible. The Pulpit became the focus instead of the altar. These early Puritans saw preaching as a distinguishing mark of Christianity as contrasted to religious traditions. William Perkins (1558-1602), an important Puritan preacher identified four principles to guide preachers,

1. Read the text distinctly out of the canonical Scriptures.

2. Give the sense and understanding of the passage which should be interpreted by the Scripture itself.

3. Collect a few and profitable points of doctrine out of the natural sense.

4. Apply the doctrines to the life and manner of men in a simple and plain speech.

Later important expository preachers were, Joseph Hall (1574-1656), Thomas Goodwin (1600-1680), Richard Baxter (1615-1691), John Owen (1616-1683), Thomas Manton (1620-1677) and John Bunyan (1628-1688) famous for his authorship of Pilgrim's Progress.

While Wesley and Whitefield replaced expository preaching with topical in the next era of the Evangelical Awakening there were still important expository preachers like John Gill (1697-1771), and Matthew Henry (1662-1714). As the close of that period neared there were still important expositional preachers, Andrew Fuller (1754-1815), and Robert Hall (1764-1831).

The later nineteenth century produced expositional preachers like, James Thornwell (1812-1862), John A. Broadus (1827-1895), John C. Ryle (1816-1900), Alexander Maclaren (1826-1910), and Charles Haddon Spurgeon (1834-1892). The twentieth century produced Harry Ironside (1876-1951), Donald Grey Barnhouse (1895-1960), W.A. Criswell (1909- ), G. Campbell Morgan (1863-1965), and D. Martin Lloyd-Jones (1899-1981).

The Preacher, God, and God's People

Haddon W. Robinson, a teacher of preachers has offered an important definition, "preaching is a living process involving God, the preacher, and the congregation." Biblical Preaching, Baker, 1980, p. 19 In a more technical view he writes, "expository preaching is the communication of a biblical concept, derived from and transmitted through a historical grammatical, and literary study of a passage in its context which the Holy Spirit first applies to the personality and experience of the preacher, then through him to his hearers." ibid, p. 20

Haddon Robinson asks his new preachers an important question before they deliver their first message, "do you as a preacher, endeavor to bend your thought to the Scriptures, or do you use the Scriptures to support your thought." ibid. Robinson says "adopting this attitude toward Scripture demands both simplicity and sophistication. On the one hand an expositor approaches his Bible with a childlike attitude to hear again the story. He does not come to argue, to prove a point, or even to find a sermon. He reads to understand and to experience what he understands. At the same time he knows he lives not as a child but as an adult locked into presuppositions and a world view that makes understanding difficult." ibid., p. 21 "Words are stupid things until linked with other words to convey meaning. In our approach to the Bible, therefore, we are primarily concerned not with what individual words mean, but with what the Biblical writer means through the use of words." ibid.

"The authority behind preaching resides not in the preacher but in the Biblical text. For that reason the expositor deals largely with an explanation of Scripture, so that he focuses the listener's attention on the Bible. An expositor may be respected for his exegetical abilities and his diligent preparation, but these qualities do not transform him into a Protestant pope who speaks ex cathedra." ibid, p. 23 "No truth worth knowing will be acquired without a tussle, so if a congregation grows, it must share the struggle." ibid.

Bishop William Quayle said, "preaching is the art of making a sermon and delivering it? Why no, that is not preaching. Preaching is the art of making a preacher and delivering that! As the expositor studies his Bible, the Holy Spirit studies him. When a man prepares expository sermons, God prepares the man." ibid. 24

F.B. Meyer said this about the Biblical expositor, "he is in a line of great succession. The reformers, the Puritans, the pastors of the Pilgrim fathers were essentially expositors. They did not announce their own opinions, which might be a matter of private interpretation or doubtful disposition, but, taking their stand on Scripture, drove home their message with irresistible effect with, ‘Thus saith the Lord.'" ibid., p. 29 But professor Haddon asks this question today "what difference?" People today he said seldom lay awake worrying over "the Jebusites, the Canaanites, or the Perizzites, or even about what Abraham, Moses, or Paul has said or done. They lie awake wondering about grocery bills, crop failures, quarrels with a girlfriend, diagnosis of a malignancy, a frustrating sex life, the rat race where only rats seem to win. If that sermon does not make a difference in that world, they wonder if it makes any difference at all." ibid., p. 27