Table of Contents

Preliminary Remarks

Part 1. Methods of Study: 1. Daily Bible Reading

Part 1. Methods of Study: 2. Memorizing Scripture

Part 1. Methods of Study: 3. Analysis

Part 1. Methods of Study: 4. Note-books on Bible Study

Part 1. Methods of Study: 5. Topical Study

Part 1. Methods of Study: 6. Biographical Study

Part 1. Methods of Study: 7. Typical Study

Part 1. Methods of Study: 8. Dispensational Study

Part 1. Methods of Study: 9. Harmony Studies

Part 1. Methods of Study: 10. Smaller Details

Samuel Ridout - How to Study the Bible - Part 1

Practical [11]

Samuel Ridout

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You are welcome to freely access and use this material for personal study or sending to other Bible students, compiling extracts for notes etc, but please do not republish without permission.

With the prayerful desire that the Lord Jesus Christ will use this God-given ministry in this form for His glory and the blessing of many in these last days before His coming. © Les Hodgett (contact@stempublishing.com) (2011)

Preliminary Remarks

How to Study the Bible

S. Ridout.

Contents

Preliminary Remarks

Part 1. Methods of Study

1. Daily Bible Reading

2. Memorizing Scripture

3. Analysis

4. Note-books on Bible Study

5. Topical Study

6. Biographical Study

7. Typical Study

8. Dispensational Study

9. Harmony Studies

10. Smaller Details

(1) Word Study

(2) Names, their Use and Significance

(3) Numbers and Their Significance

(4) Reference Work

(5) Memorizing the List of Bible Books

Part 2. Practical

System, and Time-schedules

Part 3. General Responsibilities

1. Prayer in Connection with Bible Study

2. Outside Responsibilities

3. Sunday and Holiday Work

4. Benefits of this Systematic Work

Part 4. The One Great Theme

Christ, the Centre and Theme of all Scripture

Part 5. Helpful Books for Bible Study

1. Books that Have to Do with the Text

2. Concordances

3. Bible Dictionaries

4. Bible Outlines

5. Outlines of Special Topics

6. Commentaries

7. Hints as to Reading

Preliminary Remarks

To many, a handbook on such a subject may seem needless, and an intrusion into what must ever be left to the individual alone as guided by the Spirit of God. Others, already diligent workers in this field, will find, perhaps, little to help; but it is hoped that large numbers of the Lord's people who have a longing to become better acquainted with the contents of His word may find useful suggestions in the following pages.

A few preliminary remarks may not be amiss.

First. No method of Bible study, however useful in itself and suggestive, can do away with the absolute necessity for repentance and new birth. The natural mind is "alienated from the life of God," and no amount of education, even in the word of truth itself, can change the character of that which is "enmity against God." The Sunday-school teacher must never forget this as he faces a class of bright, intelligent young people, week by week. If they have not been brought to repentance toward God and faith toward our Lord Jesus Christ, the great work has not even been begun which is to form the foundation of their whole life. Well would it be for all who are seeking to make plain the word of God, to remember this, and with all the enthusiasm that they bring to the opening up of this wonderful storehouse of divine riches, to agonize in prayer for the conversion of those who, in the providence of God, have been committed to them.

The same, of course, applies to all who come to the Scriptures without having a knowledge of God in the forgiveness of their sins. While we can never refuse such any help which we may be able to give them, let us ever remember that "one thing is needful." It is to be feared that this is overlooked in much of the activity in Bible study of the day, and without doubt the rise and growth of the higher criticism may largely be due to the handling of the Scriptures by unconverted men in a coldly intellectual manner. No doubt, much of the mixture in established churches is due to the indiscriminate participation, by converted and unconverted alike, in truths which can only really be spiritually learned.

Second. Similarly, no method of Bible study, even for the children of God, can be substituted for the inestimable blessedness and guidance of the Holy Spirit in the believer. "He will guide you into all truth" is a promise not only for the apostles, a pledge of infallible inspiration for whatever God had to give to His Church in the way of a written Word through them, but in a more general sense, the Spirit is an enlightener of the minds of the saints, leading them into that which is needed for their upbuilding on their most holy faith.

The most complete and logical methods of Bible study, pursued in the most diligent manner,with approved helps of every variety, are all worthless apart from the special and controlling guidance of Him who delights to take of the things of Christ and to show them unto us. How indispensably precious a privilege it is to have the Author of the perfect and infinite word of God present with us, not merely to point out its manifold beauties and perfections, and to give us the key to its arrangement, and lead us on step by step in a knowledge of the vast plan contained in it, but to have this divine Person dwelling in us! — our hearts through grace capable of appreciating what He makes known, and of assimilating the truths of those deep things which the Spirit searcheth, and of carrying them out in obedient lives. Here, as in all else, "the manifestation of the Spirit is given to every man to profit withal," and "we have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God."

We would pause here and lay down our pen if we thought that one word of what follows would divert the mind of the child of God from the glorious fact of the Spirit's presence and dwelling in him, competent to lead, direct, correct and control through an understanding of that Word which He himself has inspired.

Let us at the very outset of what may be said, remember this, — give Him room for the exercise of that activity of grace in which He so delights. The communion of the Holy Ghost is that fellowship with the Father and His Son which He produces, a fellowship one with another, too, which is founded upon the assimilation of the word of God; for it would be the greatest mistake to put the Spirit's enlightenment in opposition to the written Word. The Scriptures are indeed the instrument of the Holy Spirit. All the truth that He unfolds is revealed truth already recorded in the word of God. We may be sure that if ever any are tempted to think of receiving revelations from the Spirit apart from the Scriptures, they are in grave peril.

We find in the very types given of the Spirit and His work that His ministry is in and through the word of God — both vivifying and cleansing the heart. Thus, "Except a man be born of water and of the Spirit he cannot enter into the kingdom of God" shows that the water of the Word (see Eph. 5: 26) is the instrument used by the Spirit of God. "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." Thus it is by the word of God ministered to the soul by the Spirit of God that man is born anew.

It is this fact which encourages us to go on instructing children and others in the word of God. It might be said that until a person is converted he cannot rightly understand Scripture, and therefore it were needless to trouble ourselves to impart it to them. But we never know when the Spirit of God may work, and indeed the very exercise on our part in imparting the knowledge of the word of God to others should encourage us to believe that the Spirit of truth is already at work in their hearts. The teaching of the Bible to unconverted children has been likened to laying the paper and wood all ready for kindling a fire. There is no fire in the paper or the wood, and yet they are necessary: so a knowledge of Scripture, in some measure at least, either by hearing the gospel or reading it, is necessary for the conversion of souls.

Third. In line with what has already been said, it is well to remember that all our study of the Bible must be in a reverent spirit in which all self-sufficiency and dependence upon carnal wisdom are refused, and we realize that if we are to know anything aright it must be from God alone. "The word of God and prayer" are put together as the sanctifying power in the enjoyment of all the natural gifts of God (1 Tim. 4: 5). Thus the Scripture will always, if rightly apprehended, reveal our ignorance and shortcomings to us, leading us to a spirit of prayer; and in like manner our very ignorance of God's word will turn us to Him who is so ready to fulfil His word: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not; and it shall be given him" (James 1: 5).

This, however, must suffice here. Later on in our little book we may point out the place of prayer in connection with the study of the Bible.

We turn now to the immediate subject.

Part 1. Methods of Study: 1. Daily Bible Reading

How to Study the Bible

S. Ridout.

Part 1.

Methods of Study

1. Daily Bible Reading

First of all in importance, and no doubt in I the practice of the majority of God's people, we place the daily, regular reading of the Scriptures from Genesis to Revelation, repeatedly and throughout life. Often, men of much knowledge of different portions of Scripture, quite familiar perhaps with the original tongues, show the greatest ignorance of the simple historical facts narrated throughout the Bible, together with an evident unfamiliarity with the whole manner of Scripture. No words of ours can express too strongly the absolute importance of having the mind and heart thoroughly saturated with the knowledge of the letter of Scripture from beginning to end. Nothing really in the way of Bible knowledge can take the place of this. It is the broad foundation upon which the superstructure of subsequent detail must rest; and if this foundation is not broad and deep, the superstructure, no matter how high and intricate, will lack in stability.

Ruskin, the great master of English, and in many ways a remarkable man, declared that the most valuable part of his education was in the letter of the Bible, he having been compelled from early childhood to read a number of chapters regularly every day, and when he had completed the book, to start afresh. Always bearing in mind what we said at the beginning, that a spiritual knowledge of the Scriptures is absolutely indispensable; and speaking now simply of what is before us, the methods of Bible study, we desire to reiterate with emphasis the necessity and importance of this daily reading.

Let us be very simple and explicit. In every Christian home there should be the reading of the word of God and prayer at least once a day. No matter how strenuous the life and busy, let nothing rob the family of this simple and most precious privilege. Let some hour be selected morning or evening, when the family can be gathered for a few minutes and a chapter be read carefully and attentively, either by one or in turn. The time consumed in this way is well spent and will in itself help to keep fresh in our mind, from early childhood, the great outstanding facts and truths of the precious word of God. It is probably better to begin with the Gospels and to go through the New Testament, then to take up the Old. Any one can make certain selections which would be perhaps more suited to the younger members of the family, and certain portions could be left for more private reading; but in the main it may be said that we should put honor upon God's precious Word by reading it throughout. Few indeed are the portions which will not yield edification when read in this way. Indeed, the less attractive portions will often be found to offer suggestions for profitable conversation, and serve to awaken and confirm the interest in the entire book.

In addition to the family reading, we speak next of the private reading by each one, of at least a single chapter every day. Here, too, it is well to follow the order suggested above and begin with the New Testament, and having finished that, to go to the Old. If but one chapter a day can be read, the entire Scriptures will have been gone over in the course of three years; and, similarly, two or three chapters a day will complete the entire book in a much shorter time. An attentive reading of an ordinary chapter will consume not more than ten minutes. Surely, the busiest life can find or take ten minutes for such a work as this.

Regularity and system are most important here. One can carefully study the duties and responsibilities of the day and devote a certain time, as far as possible, to this reading. We are creatures of habit, and when once it is a settled fact that our daily chapter or two is to be read, little difficulty will be found in carrying out the plan. Here, as in most of our spiritual conflicts, the victory is won in the heart, when the purpose is fully established before God of going on with His word. It is probably better, wherever possible, to be reading in two places, one in the Old and the other in the New Testament. Thus, in the morning, Matthew might be begun, and in the evening Genesis; and when each Testament is completed, turn back again with renewed zest to the first chapter.

In a life where there is a measure of leisure, there should not be the slightest difficulty in reading through the entire Scriptures at least once a year. Half an hour a day will easily accomplish this; and where one of the chapters is read in the family, it would leave but two others to be read alone.

Quite similar to the practice just recommended, and indeed a part of it, is the practice of reading a whole book through at a sitting. For instance, the gospel of Mark can be read as we would an article in a magazine, and in as short a time. It has been said that a little over one hour is sufficient for this. So, too, a little longer time would suffice for reading through either of the other Gospels or the Acts. In this way we get a good general idea of the contents of the book, much as a journey through a region of country enables us to form a fairly correct idea of its character.

This rapid survey reading, as we may call it, is also of much value as an introduction to the study of each of the Epistles. We read it through at a sitting, and then take it up more in detail.

The same may be said as to the Old Testament. The life of Abraham or of Joseph or of David could be read through in this way, giving us, as we would find, something more than the mere facts, the purpose of the Spirit as a whole, with reference to the life recorded.

So, too, each of the Prophets could be read at a sitting or two, giving us the main themes and general course of what was in the Spirit's mind. Such "quantity reading," as we may call it, should not be indulged in to the exclusion of the regular plodding along with the daily chapter or two, but could be introduced from time to time as a complete change, and, as we said, for the purposes of introductory study.

A word perhaps may be said as to the kind of Bible to be used. In this, individual taste and mental peculiarities must be considered. Some have a strong local memory and locate a passage from its position on the page. If one may speak for others, this is not a faculty particularly to be encouraged, because, should we be deprived of our usual Bible at any time, we may find ourselves rather helpless in handling a strange book. Wherever possible, it may be well to have two Bibles, one for outside use, such as at meetings or carried in the pocket with us, not too large; and another for the table at home. This latter may be an ordinary cheap book, which we do not hesitate to mark. Favorite verses, striking or difficult passages may be noted here without much reference to special neatness, while in the book which we preserve for more permanent use, the notes and markings are more carefully inserted.

A prominent lecturer used to suggest that one Bible could be used for marking and be completely filled in a year. This is probably quite unnecessary, but not many years will pass before a book can be so completely marked up that there will not be room for further insertions.

We are not going to spend much time over details here, but a few words as to Bible marking may not be out of place. Pen and ink are to be preferred rather than a lead pencil, whose marks are easily blurred. When once even pencil marks are put in a Bible they cannot well be erased,and therefore they might as well be put in the more permanent ink. In reading our daily morning chapter, for instance, we are struck with the beauty or appropriateness of some special sentence. This can be marked by a simple line at the side, or possibly underlined throughout. Perhaps some prominent words may be particularly underscored. For instance, in Genesis 1: we might draw a straight, black line under the first four words: "In the beginning, God." How many thoughts are suggested by this phrase! "Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God." There, in the beginning, before an atom of the vast universe of His creation had been called out of nothingness, God was as He is, eternally the same. On the side of these words might be written the reference to John 1: 1: "In the beginning was the Word," giving the marvelous, blessed fact that He who became flesh and tabernacled amongst us in lowliness, to serve us in our need and to go to the cross for our sins, was none other than God, One who was daily with Him, delighting in Him, and whose delights were with the sons of men. Thus, we could easily add the reference to Prov. 8; and other passages of Scripture would naturally suggest themselves, so that before long we would have quite a number of Bible references on the margin opposite our first verse.

We are not, as has been said, giving more than a few obvious hints as to Bible marking. Every one will have his own system, but we would suggest that each one learn to make his own or additional references to parallel passages of Scripture which elucidate the text. This has been found most helpful and profitable.

As we read our chapter, there will sometimes be an obscure verse; for instance, Gal. 3: 20: "Now a mediator is not a mediator of one, but God is one." We look at the connection and try to gather the meaning, but are not quite clear. We may possibly consult helps, or if these are wanting, or prove not entirely satisfactory, we put a simple "?" by the side of the verse or some other mark of interrogation. It would probably be well for us all if we inserted these question marks along our Bibles wherever we do not fully understand the thought. It would be interesting in our next reading to notice how many of these "?s" could now be dispensed with. In the meanwhile, our attention will have been riveted by the fact that we are asking ourselves, Do we understand what we are reading?

Further markings will suggest themselves. Later on, we will take up the subject of various versions and the originals. Our admirable English version will be found to be greatly improved in numbers of places by slight alterations in the translation of a word or phrase, or the removal of an evident interpolation, or an addition of something that has been omitted in the manuscript from which the translation was made. For instance, in Rom. 8: 1, the last clause can be bracketed, having been introduced there from verse four, where it really belongs. The meaning is greatly clarified by this elimination which is authorized by the manuscript authorities. Thus, the great truth of "No condemnation to them who are in Christ Jesus" stands unqualified by the walk, which is fully provided for in the subsequent verse.

In like manner, the passage in Col. 2: 11 gathers fresh meaning and force when the words which have been interpolated are removed, making the passage read: "Putting off the body of the flesh by the circumcision of Christ," omitting the words "of the sins." Our Lord's death has not only put away the fruit, but condemned and set aside the very root which bore it.

In like manner, occasionally a word or phrase has been omitted from the text, as in Eph. 6: 9, where the margin supplies the added thought that the Master in heaven is Lord both of servant and master. In 1 John 2: 23, the latter half of the verse has justly been added, having been omitted from the comparatively recent manuscript from which the translation was made. These must suffice as illustrations of what will prove a most helpful exercise.

We may say in general that markings which have to do with the text itself, along the lines thus suggested, could be put as neatly as possible in the copy which we keep for permanent use. Our table Bible can receive various notes and markings which would soon overrun the limited margins at our disposal. It may be well also to remind our readers that for marking Oxford India, or nearly all paper used in book printing, India ink is indispensable. This, with a fine "Crow-quill" pen and perhaps a small ruler, are all that is needed mechanically.

At the risk of repetition, we speak a further word as to the necessity for regularity and system in the work of Bible reading. Let it be settled before God, of course not in a legal way, but in the liberty of true love, that we must and shall read our Bibles regularly and systematically. Let us give them the first place, — if possible, a few minutes in the morning when the mind is fresh, and it will probably help in giving tone to the mental system for the entire day, even if we rise a few minutes earlier in order to devote from five to fifteen minutes to what will become an ever-increasing delight if we go on with God.

It is astonishing how much of what we read at this time will go with us during the day. Unknown to ourselves, we will be turning over what has been read; probably will find occasion to speak of it to others, and in various ways find that it is becoming a part of our mental and spiritual equipment. Let us not expect to see great results from the practice of a single day or week, but continue steadfastly on, not overtaxing ourselves by devoting too much time in our endeavoring to "catch up" that which we have inevitably lost. God is not a hard Master and His service is perfect freedom. It will be found that we would as soon think of being deprived of our daily food as of missing what is of far more importance.

Later on, we will endeavor to prepare illustrative schedules of Bible reading and study for different classes of readers, on the basis of from fifteen minutes' daily work to two hours'. This, however, can best be deferred for the present.

Part 1. Methods of Study: 2. Memorizing Scripture

How to Study the Bible

S. Ridout.

2. Memorizing Scripture

We are approaching our subject from the end of extreme simplicity,and can imagine

that some of our readers will smile at a place being given to such a childish proceeding as learning verses by heart. Be that as it may, we trust that none of our readers will finish this little section without having impressed upon them the importance, and almost necessity, for this exercise which should be continued, as well as Bible reading, throughout life.

We will suppose that our reader has been brought up in a Christian home, and had the advantages of training in a Scriptural Sunday-school. There has probably been the memorizing of at least one verse of the Bible for each Lord's Day in such cases. We know of Sunday-schools where this is still practised, though perhaps it has become too old-fashioned for some of the more "progressive" ones. By the time a pupil has reached the age of twelve to fifteen, he has in memory possibly as many as one to two hundred verses, embracing the great fundamental truths of sin, judgment, salvation, the love of God, the person and work of Christ, the necessity of faith, and many other blessed facts. Here is an arsenal supplying weapons ready at hand with which to meet the adversary, and small portions of meat in due season, and refreshment for weary saints or needy sinners.

Has the reader ever felt at a loss for a suited word of warning to some careless scoffer, or failed to find ready at hand the exact verse which will give assurance to an anxious soul? Why should this have been the case? Why should we not have ready at hand, stored in memory, an abundant supply for immediate use of various portions of God's precious word?

We have also already alluded to the great value of filling the minds of the young with the word. of God, so that when the Spirit of God has awakened them to their true condition, He will have abundance of material with which to act upon. them. This, of course, applies to the memorizing of verses.

We pass, however, to that which possibly will not be so readily admitted by the average Christian reader who has passed the age of youth. We will be told that persons more advanced in life are unable to retain that which they have committed to memory. It is just here that we wish to be distinctly explicit, and to claim for age as well as youth, the privilege of this most helpful exercise. We do not believe that our memories, or to speak more accurately, our powers of attention, become so enfeebled with age that we are incapable of committing passages of Scripture to memory. It is well known that there is nothing like neglect to weaken a power. If certain limbs are not kept in exercise they become atrophied from the lack of use. The busiest muscle in our whole body perhaps is the heart, which ceaselessly beats throughout the twenty-four hours of the day, snatching possibly briefest moments of rest between the diastole and systole, eighty times a minute. We should never lose our active interest in all useful affairs. Nothing is more pathetic than to see a cloud of indifference, or possibly morose and morbid selfishness, settling down upon an aged person. The brightest lives are those which keep in touch with what is going on about them of a proper character, up to the very last. Instead of weakening the powers and shortening the life, we have no doubt that the very reverse is true. How many an active man of business, after having earned a competency, has retired to devote the latter years of his life to comparative leisure and has found time hanging so heavily on his hands that he has been glad to plunge again into something that will occupy his mind; or failing in this, his life has become saddened and shortened by the helpless feeling that he is of no use to himself or any one else.

Now, all this applies to the study of the word of God, no small part of which consists in memorizing. It has been said, and probably is correct, that if one verse were committed to memory each day, the entire Scriptures would have been memorized in the course of twenty-five years. Imagine what rich stores would thus have been laid away in the mind if one had begun at ten years of age, and when thirty-five could repeat the entire Bible from memory! Of course, much might have been forgotten in that time, but as we shall see, provision could be made to guard against this, and at any rate, there would have been gained a familiarity with the Scriptures far beyond what is common to persons of thirty-five. And now, in the flower of life, with judgment becoming more mature, the student could begin at that age a systematic and careful review, mingling with the memorizing of our English version possibly many excellent emendations in the text and full quotations from the originals. Should life be prolonged up to fifty years, we have no hesitation in saying that the Bible would be practically stored in the mind, and a chapter could be "read" aloud in the dark by the bedside, in the hospital, or wherever one might be. And how much time would have been required each day, to have reached this most desirable end? Scarcely more than five minutes!

But we will not dwell upon ideals, and indeed even here would reiterate the solemn declaration of the word of God: "The flesh profiteth nothing; it is the Spirit that quickeneth." No knowledge of Scripture, however complete, can either save the sinner or sanctify the child of God apart from the exercise of a living faith and the power of the Holy Spirit. There is danger, too, of pride coming in because of our success in these directions. However, we are not to be deterred from the simple and blessed path of Christian activity because of the dangers that beset it, and therefore continue our subject.

Some of our readers will probably have said: "We do not think it desirable to learn the entire Bible. There are many of the historical books which we do not need thus to memorize, and much in the Prophets, too, that would needlessly cumber the mind." Just here it may be well to say that cumbering the mind is largely a figment. Nothing in the word of God really cumbers the mind, which is not a material storehouse which holds so much and no more. It is developed by the very act of acquiring and retaining knowledge, and, with due regard to the simple laws of health, is not in any danger of being overtaxed. We admit, however, that most of us will probably never attempt to memorize the entire Scriptures.

For such, we plan a more modest course and this we hope will not be considered extravagant. Who would not love to know every word of the Gospel of John, to be able to repeat the words of Him who spake as never man spake, and to have them before our minds as we lie awake, perhaps, a few minutes on retiring, or to have them speak to us in the morning? "He awakeneth mine ear morning by morning to hear as one that is taught." Similarly, the epistle to the Romans, particularly the first eight chapters, furnishes a most necessary framework for the whole truth of Christian justification; while Galatians in its entirety settles the thousand and one subtle questions arising in a mind not set free from the law.

Ephesians, too. Can we afford to do without its wondrous unfolding of the Christian position in Christ? and Colossians as it tells us of the perfections of Him who is the Image of the invisible God; Philippians, with its powerful appeal to the affections, and furnishing the ideal of Christian experience? We cannot do without one of them, and indeed may we not claim that we need these not merely conveniently in our pockets in a portable Bible, but in our minds as well?

The same, of course, could be said of the epistle to the Hebrews, and that of 1 Peter and 1 John, so that without being extravagant, we might easily say that it is most desirable that the Christian should know by heart at least two-thirds of the New Testament.

Turning to the Old, there are single chapters, such as Gen. 1; Gen. 49; Exodus 12; Exodus 20; Lev. 16; Lev. 23; Num. 19; Deut. 8; Deut. 26; Joshua 1; Judges 5; Ruth 1; 1 Sam. 9; 2 Sam. 7 and 23; Solomon's prayer in 1 Kings and 2 Chron., the closing chapters of the book of Job, many of the Psalms, and a few chapters of Proverbs, the Song of Solomon, Isaiah 1, 6, 12, 28, 35, 40, 53, 54, 55, 60 — but we all have our favorite portions which we would most covet to learn, and need not multiply them here.

The question now recurs, Is it possible for the average Christian, with his life full of busy duties, to be able to accomplish a tithe of all this? We answer, Not all at once. The great thing is to make a beginning, to learn one verse, and to proceed quietly in this way. Perhaps we will be astonished at the end of a month how much we have committed to memory. Let us begin, say, at the age of twenty. We will suppose that one is fairly familiar with the New Testament and is growing in acquaintance with it and the Old through the daily reading such as has been already suggested. Let such an one begin, for instance, with the epistle to the Galatians. Already, many verses are familiar, and often as many as three or four can be fully learned in a few minutes. A chapter is mastered, we will say, in a week. It is then reviewed at some leisure time, on Lord's Day. Perhaps a number are interested in the same work, and by hearing each other will have their interest quickened and their memories brightened. It is probably always better to repeat what we have learned aloud, first to ourselves and then, if possible, to some one else. We will find that the words are more firmly embedded in the mind by this. The daily family reading would be a good time for this, and an hour on Lord's Day might be happily and profitably occupied in reviewing the week's work.

In a month or six weeks, the entire epistle will have thus been learned. This is not expecting too much, but let us cut it, if you please, in four parts and suppose that in six months we have learned the epistle to the Galatians, in another six that to the Ephesians, and in four months more, Philippians. By the end of two years, we will have become fully acquainted with the most of the small epistles and will be astonished at the ease with which we continue to memorize. Frequent reviews will keep what we have learned fresh in the mind.

We now turn to the Gospel of John and will probably find that one year and six months will enable us to recite practically the entire book. The remaining six months of that year could be devoted to the epistle to the Hebrews. Thus in four years, a person of ordinary intelligence, by spending from five to ten minutes a day upon it, could have committed these portions to memory and have formed a habit which would go with him through life, so that in all probability by the time he was thirty years of age the somewhat lengthy list of Old Testament passages also would be safely housed within his heart.

But perhaps you remark with a sigh, "I am not a young man of twenty or even of thirty. I have passed the fifty year mark or more, and my memory has become so weak that I often forget persons' names and familiar events. There is, of course, no use for me to attempt any of this that you speak of." Indeed, there is. Your memory is probably weak from long disuse. Like persons, the memory loves to be trusted and if we, so to speak, prove our confidence in it by testing it, it will improve. Long disuse, as has been said, may have caused it to seem so weak that there is no use of attempting to exercise it, but let a single verse be tried. Take the first verse of John and devote a day to learning it, and the next morning see if it is remembered. You smile as though we were teaching you the A, B, C again. In all probability a very few minutes would suffice. All that we mean is, do not attempt to do too much at once, but what you do, take up thoroughly and as far as possible, regularly. Regularity, system, are most important. Remember five minutes a day means thirty hours a year, and thirty hours are not to be despised.

Persons who have reached a mature age, who might shrink from coming into competition with younger and brighter minds, can go along at their own quiet pace, learning a few verses each week with very gratifying and profitable results. Let us then begin, if we have not yet done so, to learn verses by heart, and with the determination by God's grace to continue this as we do our Bible reading, throughout life. Our blessed Lord, we may be sure, had God's word hid in His heart. He had its letter as well as its spirit, and when assailed by the tempter during His time of fasting, could quote — we may be quite sure He did not read — passages from the word of God.

In closing, then, we would suggest that older persons take up the first chapter of the epistle to the Ephesians and commit it to memory. It may take them considerable time, but will encourage them to go on in what will prove a happy and profitable employment for a few minutes of each day. As we go on the train or street cars, we see perhaps three-fourths of the occupants busily engaged in the morning with the newspaper, spending perhaps half an hour over it. Returning in the evening, we find the same absorption. How much of the word of God could be memorized in the daily journey to and from work!

Part 1. Methods of Study: 3. Analysis

How to Study the Bible

S. Ridout.

3. Analysis

We are now launched,we will say, down the great, broad stream of divine truth, with abundance to engage mind and heart and to absorb all the time that we can give to it. We will suppose that our readers have it settled in their minds, and are, with purpose of heart, reading through the New and Old Testaments regularly and systematically in such a way that there is an increasing degree of familiarity with them. We also hope that they are daily committing a verse or two to memory. Abundance of material is thus at hand, and the work of analysis and arrangement must therefore be begun. We approach this subject, too, from the standpoint of simplicity.

First of all, analysis will require more minute and careful study, much more attention to details, and therefore more time than the ordinary. careful reading of which we have already spoken. It can very profitably be connected with memorizing. Let us suppose, for instance, that we have begun to memorize Ephesians. Now is the time to endeavor to thoroughly analyze the epistle. For instance,we have learned the first verse and can repeat it without an error. We now take up each phrase and word and seek to get its meaning and relation to the rest of the sentence.

"Paul," the one who was once a bitter enemy, who when converted had the revelation of Christ in glory and the intimation of His people's identification with Himself ("Why persecutest thou Me?") which forms the theme of this epistle. Much else, of course, is at once suggested by the name. We confine our attention to that which is characteristically associated with our epistle.

He is "an apostle of Jesus Christ." The very One whom he once persecuted sends him as His special messenger, to whom the dispensation of the mystery is committed. He is an apostle. What does this word suggest? Compare the twelve apostles of the Gospels with Paul, the one apostle of the Church. The twelve, as their number probably suggests, have a governmental place connected, we might say, with the earth; while Paul, as one born out of due time, is the chosen vessel of that mystery which in other ages was not made known unto the sons of men as it is now revealed unto His holy apostles and prophets by the Spirit.

Note next, this apostleship is "by the will of God," suggesting that Paul's ministry was received directly from a divine source. He was an apostle "not of men, nor by man" (Gal. 1: 1).

We have thus in the first half of the verse, the source, the will of God; the Person represented, our Lord Jesus Christ; the instrument, Paul. The second half of the verse shows to whom the epistle is addressed, "the saints." Note how completely assured the people of God are as to their position before Him, already "sanctified in Christ Jesus, called saints" (1 Cor. 1: 2). These "are at Ephesus," which suggests the special locality where gathered, but reminds us of that unity which pervades the whole Church of God which is one body, and therefore the local assembly but furnishes the special occasion for that which not only meets their individual need, but is for the Church of God in every place and time.

"And to the faithful in Christ Jesus." Note "saints" first of all; then, because of it, "faithful." It does not necessarily mean that some are saints who are not faithful. God's word presumes that we answer to our position; it does, however, furnish a word for our conscience that if we are to go on in the knowledge of the truth of God, it must be as those who have obtained grace to be faithful. This faithfulness, however, is not the result of mere individual condition, but is "in Christ Jesus." We are linked with Him not merely for the grace that has saved us, but for that which produces the fruits of the divine life.

We have now, as we might say, dissected the verse and found that it contains the following subjects:

Paul — saints

apostle — Ephesus

of Jesus Christ — faithful

the will of God — in Christ Jesus.

These eight subjects naturally fall into two groups:

1st, those which are associated with the sender of the epistle;

2nd, those associated with its receivers.

The first links Paul with our Lord Jesus Christ and the will of God in his apostleship.

The second links the saints with their local gathering and their place and condition in Christ Jesus.

Two questions for further study would be noted:

1st. What is the thought in the New Testament of an apostle, and in what sense were the twelve and Paul apostles par excellence? See, for instance, Acts 14: 4, where Barnabas is associated with Paul as an apostle, and yet we all instinctively feel that there was a difference. This topic may be marked for further study.

The second question would be as to the expression "in Ephesus." Note the manuscript authority for and against the insertion of these words. If possible, read a summary of views on this point.

This will furnish an illustration of what we mean by analysis. It consists largely in disengaging each phrase and word from its immediate setting and seeking to ascertain its place and importance in the sentence. As will be noted, this will prove a most valuable help in memorizing; and conversely, memorizing will enable us to meditate upon such details. After each verse is thus analyzed, we can endeavor- to put it together in somewhat the way that has been suggested above. We go on thus, verse by verse, and find that each one can be, not only analyzed, but that it forms a part of a group or paragraph. Thus, for instance, the first two verses of Ephesians stand together as a salutation; in like manner, verses 3 to 8 form a group in which the fulness of our spiritual blessings in Christ is unfolded.

Verses 9 to 12 form another group, showing God's eternal purpose to head up all things in Christ, while verses 13 and 14 speak of the present seal of the Holy Spirit as the witness of our blessings, who abides with us until the day of redemption. The remainder of the chapter evidently falls into another group or division in which we find the apostle's prayer for the saints.

Analyzing this prayer, we find that it is composed of three parts: 1st, his desire that we might know the hope of God's calling (ver. 18)

2nd, the riches of His inheritance (ver. 18), and 3rd, the greatness of the power which has wrought in us.

This wondrous power he further enlarges upon, showing it to be none other than that which He wrought in Christ when He raised Him from the dead. It is then traced on until we see our Lord seated on high, Head over all things, and His Church linked with Him as the body to the Head.

We have thus supposedly dissected each verse and phrase of our chapter and re-arranged it into certain well-defined groups or divisions. We perhaps are not yet ready to see the exact proportion existing between these various groups or divisions, but at least have a fair measure of apprehension of the contents of the chapter and the relation of its various parts. As a result of perhaps a week's study, we will have memorized and analyzed our chapter and can proceed with the next.

When a whole epistle has thus been gone over, verse by verse and group by group, we will be in a position to arrange these groups in more definite proportion and to see what are the main divisions, and under these, the sub-divisions of the epistle.

The effect of study like this is most helpful in every way. It enables us to meditate in detail upon each portion, and to reduce it down to those elements which can be most readily assimilated into our own spiritual being, and at the same time furnishes us with the key to the special object or objects for which the epistle was written, and enables us to follow the method which the Holy Spirit has used in inspiring the apostle as he wrote. We will find, as has been said, the main divisions of the epistle.

It is suggested that each one study for himself in somewhat the manner indicated, instead of following the results of the study of others. Our own analysis will qualify us the more to appreciate what others have learned, and give us that individuality of knowledge which is so essential in the word of God. We are not blindly to follow others, though we may thankfully use results of their work.

When we have thus gone through the epistle and noted its contents, we are prepared to make the final outline and arrangement in which it will be fastened permanently in our minds. Here will come in helps from other sources, and we will be gratified to see how far our own analysis has corresponded with that of students who have gone before us, and at the same time be enabled to appreciate the added light which we get through their labors.

We have now, let us say, gone throughout the entire epistle to the Ephesians, having analyzed each verse and committed it to memory, and gained a fairly clear knowledge of its contents and the current of its thought as set forth in its outline. In a similar way, we could next take up the other epistles, devoting a portion of time daily and regularly, no matter though it be but a few minutes, to this branch of our work.

After having outlined a few of the epistles and having gone on with our regular reading of the entire Scriptures, we will be in a position to complete this analysis of the entire New Testament. Being fairly familiar with its contents, we will have a more or less distinct idea of the general purport of each book or group of books. Of course, we will not have analyzed the entire New Testament as thoroughly as we have the epistle to the Ephesians, but the very habit which we have formed in the study of that book will have led us to apply similar methods even to our ordinary reading, and many facts and thoughts which would otherwise have escaped us will have become clear in our daily reading. We will, therefore, begin our analysis and grouping of all the books of the New Testament.

Perhaps it would be as well to continue with the Epistles for our first attempt. Thus we would naturally pass from Ephesians to Colossians, which it greatly resembles, and gather, if we can, the prominent features in that epistle. While we find much that is similar to Ephesians, the pre-eminence of our Lord Jesus Christ in both His person and work, as displacing all that would dispute His supremacy, will be found to be the theme. We might say that Ephesians gives us the Church "in Christ." In Colossians, we have Christ in the Church. Thus, in Ephesians, we are seen as linked to Him by the Holy Spirit as well as quickened and raised with Him and seated in Him in the heavenly places. In Colossians, Christ as the glorious Head and all-sufficient object of His people is presented; and the saints are looked upon as quickened, but still upon earth; and as "risen with Christ" are to seek the things where He is, mortifying all that is inconsistent with this, and applying this position and association to the various relationships in the daily life.

But let us retrace our steps a moment, and indicate what might be the manner in which the reader would gather these and other truths in Colossians. We will make a list of some of the prominent thoughts of each chapter as it is read. Thus:

Chapter 1.

1. The salutation.

2. A prayer for the saints.

3. Thanksgiving for present possessions, including:

(a) Meetness for heaven.

(b) Deliverance from the power of darkness.

(c) Redemption.

4. The glorious Person of our Lord:

(a) As divine.

(b) As Head over all creation.

(c) The Creator of all things.

(d) His Headship to the Church in resurrection.

5. All fulness dwelling in Him.

6. Reconciliation by His death.

(a) Of things in heaven and earth.

(b) Of persons once alienated.

7. These blessings only for genuine faith, not profession.

8. Paul, a minister of the gospel.

9. Also a minister of the Church, the mystery.

Endeavoring to group these thoughts together, we might say the general theme of the first chapter was. Christ in the perfection of His person and work the source of every blessing, present and future, for all creation, and particularly for His Church — the ministry of all this entrusted to the apostle.

Chapter 2.

By a similar process we would collect the prominent thoughts in the next chapter, and as a result state its general theme:

Christ embodying all-sufficiency for His people and displacing for them both philosophy and legalism. A prominent thought is "Dead with Christ.

Chapter 3.

"Risen with Christ" is the theme here, and the walk of the new man; the old having been laid aside with his deeds. The theme of the chapter might be stated, "' Risen with Christ ' and the walk according to the new creation."

Chapter 4.

continues the side of the practical walk and closes the epistle with various greetings and salutations which have a beautiful and consistent place. The general theme might be given, "Practical responsibilities and the outgoings of love."

It will be noted that we have made no attempt at what may be called a final outline of the epistle. That will come later, but sufficient will have been gathered each day in the reading of the chapter to enable one to make some such outline as is indicated above, with the result that the main theme of the entire epistle will be more or less clearly apprehended.

We turn next to the epistle to the Galatians, and applying similar methods as with Colossians, reach its general theme: the believer delivered from the law, both for justification and as a rule of life, in order that he may walk in the power of the Spirit.

Philippians has a place all its own, showing how occupation with the precious truths presented in the other epistles will result in the experimental knowledge of Christ as the one portion for our souls. This, we might state as the theme of the epistle, and its four chapters evidently suggest a four-fold view of our blessed Lord:

1. As the life, and source of all blessing.

2. As the example of His people.

3. The object in heaven toward which we press.

4. As the supply for our every need here.

Let us now survey what we have gone over. We will suppose that the epistle to the Ephesians has been studied in detail, occupying possibly three months, during which we have also at odd times been able to memorize it. Another month will have given time for the less minute study of Colossians, Galatians, and Philippians, enabling us to go through the epistle to the Romans as minutely as that to the Ephesians, perhaps without memorizing more than chapters 3 to 8, giving, as the result of our year's work, a fairly thorough outline of these epistles with their contents and their relation to each other. We might then probably appreciate the grouping which has been made of these epistles in an order which illustrates the perfection of divine inspiration and which pervades the entire word of God.*

{* For this, see "The Numerical Structure of Scripture," or From Genesis to Revelation".}

1. Romans — Justification by faith, the true foundation.

2. Galatians — Deliverance from law, a necessary result.

3. Ephesians — "In Christ," and union with Him.

4. Colossians — Christ's person and position, our delivering Object.

5. Philippians — Christ known experimentally in the soul.

But we hear some of our readers say: "We have no time for such study as this; it is too difficult, and impossible for us in a year's time to get such a knowledge. Life is too busy; the days are too short. There is no use of our ever attempting anything like this."

But, courage. Do not dwell upon the difficulties. Begin today with ten minutes of your time, even if the results are so small that you cannot see them, and go on regularly, devoting that much time daily and systematically. If you have not been able to accomplish in the year what we have outlined, possibly you have done but a third as much, and surely if at the end of three years, we have gathered for ourselves from these great epistles their meaning to a certain extent, our work has not been in vain. The trouble with many is that after they have left school, and probably even when there, they have never accustomed themselves to habits of systematic work. The outcome of such a study as we have indicated would be most beneficial in securing more system and better results throughout the entire day.

When once a mastering purpose has taken possession of the heart, even though we may not be able to give very much time to it, we will be jealous of everything which will encroach upon that time. Occupation with needless things, frittering of time away in reading trashy literature, or unprofitable conversation, will be eliminated, not from a legal sense of duty merely, but rather in the spirit of Nehemiah: "I am doing a great work, and I cannot come down."

We leave, however, this part of our subject to further pursue that which is now before us, the analysis of Scripture. Our reason for taking up Paul's epistles first is that these form, we might say, the centre of doctrinal truth about which all other truth is grouped. It is understood that during this time, whether one or three years in which we have been making our outline of this group of Paul's epistles, we have also been reading steadily one or more chapters daily of the entire Bible. We will find also that our facility for catching the thought of a verse or chapter has greatly increased, and we are able to write down concisely what we are learning. We will, therefore, be able to continue our work of analysis and grouping, taking in, next, the entire New Testament, in which we will find certain clearly marked groups of books.

Thus, the four Gospels stand by themselves as presenting to us the life of all lives, the Person of our beloved Lord.

The Acts similarly give us the history of the Spirit's work in establishing the Church in the true liberty of the gospel, separating it from the Jewish swaddling clothes in which it had been bound at the beginning.

Paul's epistles, as we have already seen, furnish the great doctrinal centre around which all revelation is grouped; while the so-called general epistles of Peter, James, John and Jude afford that which is so needful for our earthly walk.

The Revelation concluding the whole is the great book of New Testament prophecy.

We have hitherto been occupied simply with the New Testament, and it is essential that we should have this book first in our minds, or we will be lacking the light so necessary to understand the Old. Without going into further details,which would carry us too far from our more immediate subject, we find that a similar treatment, not so minute as that suggested for the epistle to the Ephesians, would enable us to put the Old Testament books into their main groupings.

Thus, the Pentateuch would stand by itself; the Historical Books would follow. Then the Poetical Books, and finally the Prophets. As we proceeded further, we would modify this order according to the valuable suggestions given to us in the books already referred to, and thus have a framework of the Old Testament which could be gradually filled in as time enabled. As the years went on, more and more clearly would God's wondrous Word spread out its riches before us, not in a confused mass in which we scarcely knew which to take up and enjoy, but rather in that order which is the characteristic of all God's work, and which pervades His written Word no less perfectly than it does the order of the heavens above us or the creation which lies around our feet.

In connection with the work of analysis, we might mention that form of it which Dr. Doddridge followed in his "Expositor," an old book probably difficult to find now, and too much out of date to find a place on many book-shelves. In it he gives what we might call a running exposition of the Scripture in which the exact language is woven into an accompanying paraphrase. The inspired words are all underscored so that they can be read separately without any difficulty. We will attempt a brief illustration of this method, with the suggestion that possibly some of our readers might devote a special notebook to this kind of work, a few minutes out of those devoted to analysis being given to it.

Col. 1: 1, 2. Paul, formerly a bitter persecutor but now an apostle (a specially inspired messenger with authority to establish Churches and to make full provision for their instruction and government) of Jesus Christ, the eternal Son of God, Creator and Upholder of all things, who became incarnate and by His atoning death made provision for the redemption of all mankind, and who, as risen from the dead and ascended on high, has sent forth the Holy Spirit to form His Church and to unite them to Himself as Head, and who is coming again to receive them and all His people to Himself; by the will of God, and therefore not subject to human authority, nor going at his own charges or of his own volition; and Timotheus, as present at the time of writing and identified, not in authority, but fellowship with the epistle; our brother, not indeed according to the flesh, but in those divine ties which are eternal.

To the saints, not indeed such by nature or attainment, nor yet that the flesh, the old nature, does not still remain in them, but "sanctified in Christ Jesus," "sanctified, justified in the name of our Lord Jesus and by the Spirit of our God," sanctified too by the blood of Christ; thus, set apart to God, both by the work of the Spirit in them and the work of Christ for them, whose walk too will in greater or less degree show the fruit of this life; and faithful brethren, believing not merely with the mind, but with the heart, and therefore loyal brethren, members of the one family of God, and more specifically of "the Church of first-born ones whose names are written in heaven"; in Christ, partakers of His life, by the Holy Spirit born again and eternally united to their living Head in heaven by the baptism of the Spirit; which are at Colosse, but not excluding "all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours," for all saints have not only a local connection, but are members one of another. Grace, the full favor of God, unmerited by us and secured by no works of righteousness which we have done, but the free gift of God, including all present and eternal blessings, be unto you; not to some special class of saints, but all, from the least to the greatest; and peace, the enjoyment of a relationship which has been already established by our Lord from God our Father, who has chosen us in Christ and is the Source of all things, and the Lord Jesus, the once lowly Man but now exalted to be Christ.

Col. 1: 15-18. Who, as now incarnate, but the ever existent God, is the image or exact likeness in every attribute and moral character of the invisible God "who dwelleth in light unapproachable, whom no man hath seen nor can see," but who has been declared, made known, by the only begotten Son who is in the bosom of the Father; the Firstborn, not in point of time, but of priority, establishing His headship of every creature, or of all creation, being thus its Master and its Head; for, the reason why this is the case is that by Him, in His power, the Author and Agent, were all things as hereafter stated, created, not formed out of pre-existent matter, but called into being from absolute nothingness, that are in heaven, the vast universe above and about us, and that are in earth, the sea, the land, all things, vegetable and animal, in various families and orders, with their characteristics and possibilities of further development, in fact every possible and conceivable existence outside of Deity itself; visible, the material creation; and invisible, the world of spirit; whether they be thrones, highest official dignitaries; or dominions, rulers over parts of God's vast universe; or principalities, lesser authorities; or powers, every angelic being exulting in strength, fallen and unfallen, though all as created by Him were unfallen, intelligent, responsible, superhuman, immortal spirits: all things as thus characterized, without a single exception were created by Him, who thus proves Himself to be absolute Deity, one with the Father, in essence, power and glory; and for Him as the expression of His attributes of power, wisdom, skill, of His divine mind with its infinite and glorious conceptions — that vast plan in which His entire universe is to set forth His glories, and those more blessed ones of righteousness, holiness, goodness and love; and He is before all things, nothing can compare with Him in importance; no subject can engage our thoughts equal with Himself; He rises above all the affairs of this world and of the universe; even as He existed before them, so now He is infinitely superior to them; and by Him, by His wisdom, and the power of that word which called all things out of nothing into being, not by anything inherent in themselves, all things consist, are held fast together, the stars in their immeasurable orbits above us, the tiny drops of water that sparkle upon a blade of grass, all are held fast by the same omnipotent power of the eternal Son of God; and He is the Head, supreme Master and sovereign Lord, not only in an administrative way, but vitally the controlling power of the body, composed of all believers since Pentecost, being united to Him by the baptism and the indwelling of the Holy Spirit, no longer a Jewish nation or an earthly people, but Me Church, the truth as to which forms the mystery spoken of in this epistle, and made known by special revelation to Paul; who is the beginning, the Author and Head of the new creation which rests not upon fallen man, but upon the Son of God incarnate, who is the Firstborn from the dead, victorious over that death and judgment under which His people lay, He the first-fruits and the Forerunner of all His redeemed; that in all things, in every department of existence, wherever the thought can reach or wherever the Spirit of God can lead to still higher and ever higher conceptions of the breadth and length, the depth and height of those domains which have no boundaries, to all, with every family in heaven and earth, angelic, human, infernal, He might have the pre-eminence, Head over all things, Lord of all, to whom yet every knee shall bow and every tongue confess that Jesus Christ is Lord to the glory of God the Father.

These illustrations will suffice to open up a boundless field of activity. We might study greater conciseness, so far as is consistent with including every thought which occurs to us, as suggested by the word or phrase, and endeavor to weave all together, so that it can be read smoothly.

A verse, for instance, like John 3: 16, could be given to intelligent members of a Sunday-school class for paraphrase after this manner. It would probably give views of its wondrous depths of which they had never thought before. If separate notebooks are kept for this paraphrase work, we would gradually, in the course of years, accumulate quite a number of outlines of different books. Here, too, probably, it is better to go on verse by verse, rather than to select special portions.

While we are upon this part of the subject,the writer has found it quite interesting to have a notebook as a companion in his daily reading, in which each chapter as it was read was roughly outlined under headings somewhat after the manner of the headings to the chapters in our Bibles, only more fully and with reference to dispensational accuracy. Thus, Matthew 3 as it is read in the course might be divided up somewhat as follows:

The preaching of repentance by John the Baptist (vers. 1, 2); in fulfilment of prophecy (ver. 3); John described (ver. 4); the effect of his preaching (vers. 5, 6); his warning to the Pharisees and Sadducees (vers. 7-9); judgment upon unfruitfulness (ver. 10); the coming of our Lord predicted (vers. 11, 12); the baptism of Christ (vers. 13-15); the descent of the Holy Spirit (vers. 16, 17).

And so, as each chapter is read, it could be roughly hewed out in this way, which would pave the way for the more complete treatment that we get in our thorough analysis.

Again, let us take courage. We do not expect persons to reach absolutely satisfactory results at the outset. No doubt, at first, one would find even so bald an outline as that given above, rather difficult; but a little practice will help, and with the blessing of our Lord we will soon begin to ask ourselves what each chapter contains and note it down. Every piece of such outline work lets fresh light into our understanding of the Bible as a whole, and makes it less and less an unknown country. Roadways will have been opened up through it in various directions and we will have the general "lay of the land." Often as we go along our road to an other destination, we may cast longing glances into some field which attracts us with its richness of flower and fruit, at which we only can glance in passing on, but with the promise to ourselves of returning there for a special examination.

Part 1. Methods of Study: 4. Note-books on Bible Study

How to Study the Bible

S. Ridout.

4. Note-books on Bible Study

It is not a logical method in the treatment of our subject that we are pursuing, but rather in the natural way in which each part would be suggested to us. We have now reached the point where it may be best to say what we have to about note-books and other matters of that kind.

It is always well to read and study pen in hand. Lord Bacon said: "Reading maketh a full man; writing, an exact man"; and the practice of putting down the results of our reading and study is most important. What has occupied us in the former chapter will have already shown the necessity for note-books of one kind or another. Our study, for instance, of Ephesians would require a special note-book in which we would jot down the outlines of each verse and afterwards their groupings together

The final results of our analysis might well be transferred to another book in which things were put in a more orderly way. This suggests the use of at least two kinds of note-books from the outset. The writer would only give some of the results of his own experience in this direction. No doubt, each one would find special means adapted to his peculiar needs. We would suggest, then, having two books, one perhaps larger and forming part of a series of such note-books, in which the results of our study could be entered in a more orderly and careful way; but we should have a handy book in which we can jot down everything as it comes up. Disconnected thoughts perhaps, outlines of verses or of chapters, questions which occur to us; hundreds of matters which will escape our memories if we let them go, but which are fastened definitely by being thus recorded. We might call such a note-book in which entries like this were made, the daybook, and the more permanent and orderly one, the ledger. Just as in a day-book each entry is put down, often quite hastily and with only a separating mark to distinguish it from the following entry, so this note-book should be used freely for everything. It can be of small size, so as to be conveniently carried in the pocket or bag, to jot down on every occasion our gleanings in the field of divine truth. In this also we might keep a memorandum of work done, and thus mark each day's progress. As we read our daily chapter, something that has struck us in it may at once be put down.

It is also before us as we take up our work of analysis, and we have no hesitation in blocking out the contents of a verse three or four times if necessary, until we get something like a real list of what is there. During the day other things occur to us, perhaps from our Old Testament reading, or something is suggested, not closely connected with our special study; but it too finds a place here. Such a book is wonderfully interesting when it is completed,and serves as a kind of diary of each day in connection with divine things.

If we use it as freely as has been suggested, we would probably fill a small-sized one every two or three months. These should be numbered and kept for further reference.*

{*It was the practice of the late J. N. Darby to fill such notebooks, and from these, after his death, four volumes of "Notes and Comments on Scripture" were prepared.}

Will our readers pardon us if we suggest a few lines of entry in such a book?

"Tuesday, May 9, 19 — . Daily reading in the family, Exodus 20, the law. Ought not the ten commandments to be committed to memory by every one? Would it not increase conviction of sin in the unsaved, and gratitude in the hearts of believers? Was struck with the effect of the law upon the people, putting them at a distance, and then God's gracious provision of the altar by which we are brought nigh. Thus, the wounding and healing are put side by side. Study the subject further."

"List of subjects in Romans 5: 1: 1, justification; 2, by faith; 3, present possession, 'we have'; 4, 'peace with God '; 5, 'through our Lord Jesus Christ.'"

"Ver. 2: 1, Access into the grace; 2, by faith; 3, standing; 4, joy in hope; 5, the glory before us."

"Three points of time are noted here:

"Peace in view of past sins; access for the present; the glory of God for the future.

"What exactly is meant by 'we stand'? What is the difference between standing and state, and is it a scriptural distinction? These two verses seem to stand out separately from what follows. Analyzed and memorized them."

"Continued private daily reading, John 6. The language of this chapter suggests how important it is. The miracle of the five loaves is the only one recorded in all the four Gospels. Does our Lord mean to say that we are to labor for the bread of life, and if so, how can that be reconciled with its being a gift? Was struck with the expression 'at the last day' used four different times in this chapter. It seems to connect together four thoughts: 1, ver. 39, the gift of the Father; 2, Ver. 40, the faith of the believer. These two suggest God's side and man's side. 3, ver. 44, faith the gift of God; 4, ver. 54, all rests on the work of Christ. J. N. D.'s version gives a different word for 'eat' in ver. 51 and in ver. 54 where it is translated 'feedeth upon.' Does 'eating' suggest the first time a hungry sinner comes, and 'feeding' the daily communion which is to continue always? A very full and rich chapter, with only a little gleaned out of it. Hope for more next time."

This will suffice to give a hint how such a book can be used. The daily date will serve as a kind of diary, and whenever meetings have been attended, or things of that kind, they could also be entered here. It is not advised that we should pursue the methods of the diaries of many godly Christians which have been preserved for us, in which thoughts and states are dwelt upon. Introspection is never a healthy or profitable occupation, except for necessary self-judgment, and is reserved for the privacy of our closets with God; and even here we are only to be sufficiently occupied with self to judge our ways and to turn more completely to the Lord and His blessed Word. A record of our goings and doings is of comparatively small value, but it is indeed a comfort if we can connect our life's history with our progress in the knowledge of God's precious Word.

The entries indicated above might be made several times during the course of a day, and the time occupied in putting them down would be scarcely appreciable and would serve to fasten in our minds something we might use from every chapter we read. The results of our analysis or other special study could be, when fully digested, entered in the more formal outline-book suggested above.

In addition to what has been said above, it may be well to have a special book for each line of study — as, for instance, Ephesians, Colossians, etc.

Part 1. Methods of Study: 5. Topical Study

How to Study the Bible

S. Ridout.

5. Topical Study

It will be noticed that we have given the first place to the simple, daily reading of our Bibles; the next, to memorizing special portions; the third, to analyzing and outlining individual books and grouping them. These we feel are of far greater importance than the topical studies which we will now dwell upon for a little.

Our food comes to us, not divided up into the various elements which form its constituent parts; but into nutritious, wholesome meat, bread and vegetables,with fruit that is pleasant to the taste and attractive to the eye. God's word is like this. It is not a dictionary nor an encyclopedia of facts and doctrines, but a living, throbbing, organic whole, instinct with love and with life, in which eternal realities pass before us — not in a cold list of doctrines, but in the person of the Son of God, the narrative of His work, the exhibition of faith in Him as exemplified in His people, their experiences, sorrows, trials and failures. Even when we come to the doctrinal epistles, truth is presented not in a coldly theological way, but ever with the deep, personal interest of both writer and reader fully engaged and in such an order that the distinct purpose of the Spirit of God is ever kept prominent; while, flowing from the doctrinal statements, the Christian walk and practice are ever brought before us.

This we say furnishes the suggestion for the proper method of study. We have taken a walk in the fresh air, through a beautiful country. Field and tree, flower and running brook, even the very stones and red earth beneath our feet, have in turn filled the eye and caused our hearts to rejoice in the beauty all about us. We come home and arrange on a shelf a flower which we have plucked and pressed, a curious pebble which we found, a little box filled with the earth, a piece of the bark of a tree, perhaps a moth which we caught. A friend comes to see us, and, instead of taking him to enjoy the beautiful walk, we turn to our shelf and inform him that it is not necessary, that here we have the results of what we have gathered in the walk, and show him our dry bark, flower, pebble, etc.

Now this is, of course, extreme; but we do feel that topical study of the Bible, arranging and classifying it into doctrine, should occupy a minor place in our studies; but we must qualify this to a certain extent, and can best do so by going a little further into detail.

The apostle directed Timothy to "hold fast the form of sound words;" which could, perhaps, be more accurately rendered, "have an outline of sound words." A text-book of botany is necessary, although it does not glow with the beauty and brilliancy of the flowers that strewed our path. Indeed, it has a beauty all its own in laying bare the processes of plant life, the dissection of its various parts, all of which bring out the marvelous details of divine wisdom, power, and goodness. God would have us gather and arrange the great outstanding facts of divine truth in due order, and in this way gain knowledge of a more exact character, perhaps, than would otherwise be gathered from our daily reading.

To go back to our illustration, a museum which contains specimens of the various plants, soils, rocks, etc. , in a given country serves an important purpose, and enables one to form a more accurate knowledge than he would gather in a walk. We have indicated what we believe to be the order, and can therefore now take up the topical study of Scripture without seeming to ignore that which should come first.

1. The great doctrines of Scripture.

We might begin our topical study by forming as complete a list as we could of the doctrines which we have found throughout the word of God. Such a list would include the following:

Creation. Inspiration. Angels. Sanctification. Man. The Father. Sin. Election. Satan. Forgiveness. Salvation. Justification. Repentance. Adoption. The person of Christ. Deliverance from sin. The work of Christ. The law. The Holy Spirit. The coming of the Lord. New Birth. The judgments. Eternal Life. Eternity for the saved and the lost. Assurance. Eternal security.

This is but a partial list of some of the great fundamental doctrines. We might take them up and find that each one suggests a group.

Thus the subject of the person of Christ might be divided into,

1. His deity.

2. His humanity.

3. The union of His deity and humanity.

4. His earthly life.

5. His present life.

In like manner the atoning work of our Lord furnishes a number of subjects for detailed examination.

1. The relation between the person and work.

2. Substitution.

3. Atonement Godward, or propitiation.

4. Reconciliation, or atonement manward.

5. Access.

6. Priesthood.

7. Advocacy.

This list need not be formed all at once. Probably at the first we might think of only a comparatively small number of the great doctrines, grouping them possibly around the three persons of the Godhead: gradually, though, as days passed on, we would add other doctrines to the list, which should be kept open for further additions and rearrangements as our knowledge broadens. It is suggested that the student adopt his own method of classification here, which may be either that suggested above or the historical one indicated in our list, or some other.

We are now ready to take up our study of each doctrine separately, and will take as an example the solemn subject of "Sin." Pursuing the general method already indicated, and with our notebook ready at hand, we will not attempt any systematic outline at the start, but jot down the subjects as they occur to us, and the scriptures connected with them. Thus we would naturally refer to the fall in Gen. 3, and examine the nature of sin, so far as we might We would see that its outward expression was in disobedience to God, the temptation of Satan by which he deceived having preceded that outward act. Next, the effect of sin is seen in the sense of shame and guilt, of distance from God, and the loss- of the privileges previously enjoyed. All this is connected with the narrative in the early part of Genesis. We might then trace sin historically as finding its development in the family of Cain, the corruption of the family of Seth, save an elect remnant, and the inevitable judgment which followed.

This will indeed give us an example of the history of sin in the world. We might next trace it governmentally in the history of Israel under the law, and the oft-repeated apostasies and recoveries narrated in the historical books, where God's earthly government takes knowledge of and punishes by temporal chastisements the violations of that law. This, of course, does not touch the question of future and eternal retribution.

Passing on to the Psalms, Proverbs, and Prophets, we find an ever-broadening stream of iniquity flowing onward while in the New Testament we see it attaining special virulence during our Lord's presence on earth, and culminating in its most awful form in His rejection and crucifixion. This would be the historical method, of which we will speak more in detail presently.

Pursuing the subject of "Sin" further, we would take up the doctrine as found in the various Epistles, noting passages such as Romans, chapters 1, 2, 3, which delineate it in its various forms of corruption, whether man has been left to the light of nature, as in heathenism; to natural cultivation, as in the case of Greek or Roman philosophy; or to the exceptional privileges of those who had the Scriptures, as the Jews. In every case we find the solemn truth, "There is none righteous; no, not one."

We note sin as moral death in Eph. 2, and as enmity against God in Rom. 8, Col. 1, etc. The epistles of John furnish other characteristics of it; and in Revelation we find it rising to its full height of rebellion against God, only to meet its eternal doom in the lake of fire.

After having gathered such thoughts as these, with such helps as were at our command, and more particularly our own study of Scripture, we could begin to classify the subject and reduce it to a somewhat orderly arrangement, for instance, as follows:

1. The nature of sin.

2. Its effects in relation to God.

3. Its moral effects in relation to man. Its fruits.

4. Its punishment.

5. Its remedy.

This last, of course, would lead on to other and more blessed subjects. Before leaving this, however, we would find a number of subordinate subjects, as, for instance, the distinction between "sin" and "sins"; between "the flesh" and the "mortal body"; between "the old man" and "sin."

Let us next take up in an illustrative way the subject of "Atonement." We have already, in looking at the doctrine of "Sin," indicated its historical treatment. We will pursue this a little more distinctly under the present head. Of course the doctrine of "Sin" forms here an introduction, suggesting the deep need of man which has to be met.

We find in the book of Genesis that God's earliest dealings with fallen man, and man's only way of approach to God, were on the basis of sacrifice. Throughout the entire Old Testament this is portrayed in the sacrifices of clean animals whose blood was shed. In the patriarchal age great simplicity marked it. The offerer as Abel, Noah, Abraham, or Jacob — slew his offering and burnt it upon an altar. He was accepted on the ground of his sacrifice. We find no special mention of definite acts of transgression as calling for this sacrifice, if we except the implied suggestion of God that if Cain did not well a sin-offering lay at the door which could be presented as atonement for his guilt.

Sacrifice, throughout the book of Genesis, seems to have been largely, too, the means for maintaining communion with God. In it the savor of the offering went up to Him, and, in connection with it, doubtless the offerer received the communications which God had to give.

When we come, however, to the elaborate ritual established by God after the redemption of Israel from Egypt (where the passover sacrifice had given the clearest thought of substitution and shelter from judgment), we find much detail, particularly in the various offerings described in the first part of Leviticus. Taking them in inverse order as starting from man's need, we find in the trespass-offering provision for actual transgression; in the sin-offering the question is dealt with more radically, the root as well as the fruit suggested; in the peace-offering we have communion established on the basis of sacrifice; while in the burnt-offering, with its accompanying meal-offering, we have all offered up as a sweet savor to God, in which savor the worshiper finds his acceptance.

The great service of the day of atonement — Lev. 16 — goes still more fully into the doctrine; and here we have, in addition to what has already been noted, the holiest, or place of access, with its mercy-seat, suggesting the Person through whom atonement is effected. This gives us, typically indeed, but very really, a well-nigh perfect outline of the great subject. Different aspects of it are given, for instance in Num. 19, where the water of separation shows how the work of Christ forms the basis of the removal, not only of guilt, but of the moral defilement which would prevent communion.

Thus it will be seen that the Pentateuch furnishes us with well-nigh all the material necessary for a complete conception of atonement. It is only in type, however, and needs the full blaze of New Testament truth before it could be understood. The law had but a shadow of good things to come; was not, indeed, the very image, and therefore could never make the comers thereunto perfect as pertains to the conscience.

The historical books add but little to our knowledge of the subject of atonement, furnishing simply illustrations of what we have already learned. In the book of Psalms, however, we have a most complete and striking unfolding of this great truth, though still veiled behind the language of prophecy, so that faith alone could in any full measure divine its meaning.

We find thus, in the great atonement-psalms, our Lord presented as the Sacrifice, with details which are not typical, but as deep as any statements in the New Testament. We see Him thus as the Sin-offering in Psalm 22; as the Trespass-offering in Psalm 69; and as the Burnt-offering in Psalm 40h, and possibly the Peace-offering in Psalm 102. Many other psalms afford glimpses, more or less complete, of the atoning work of our Lord, while the blessed results of His redemption shine forth in all the splendor of Israel's millennial blessing,and out to the nations gathered around them.

Familiar passages in the Prophets are much in line with what we have already seen in the book of Psalms. They present to us, as the 53rd of Isaiah, our Lord's suffering and rejection: in the book of Zechariah, His wounding in the house of His friends; while all future blessings for Israel and the world at large flow from those stripes by which faith can say, "We are healed."

Passing next to the New Testament, in the four Gospels we have largely the record of our Lord's earthly life, which showed Him to be the "Lamb without blemish and without spot," the only One in heaven or earth fitted by the dignity of His person as divine, and His assumption of perfect manhood, to be the Sacrifice and Substitute for His people.

Each of the four Gospels gives us a special view of the sacrificial character of His atoning death. In Matthew we have Him as the Trespass-offering, bearing the consequences of sins, and death, which is sin's wages. In Mark there seems to be the more absolute view of the Sin- offering in His death. In both these Gospels our Lord cries, "Why hast Thou forsaken Me?" quoting from the great sin-offering psalm. In Luke, with its blessed human gospel throughout, we have Him as the Peace-offering; and in John all goes up to God as a sweet savor, the true Burnt-offering.

In the Acts the great doctrine of atonement is not brought out in any systematic way, but, rather, forgiveness and justification are presented, both to the Jew and Gentile, with their accompanying results.

When we come, however, to the Epistles, and particularly that to the Romans, the doctrine of atonement is developed to the fullest extent. Here, as we have already seen, first man's guilt and lost condition are presented. Every mouth is stopped, and all the world brought in "guilty before God." Then divine righteousness, which must condemn the guilty, is seen to be on the side of the guilty sinner who accepts the sacrifice which God has provided. Indeed, it sets forth our Lord Jesus Christ as a propitiatory, or mercy-seat — a meeting-place, through faith, on the ground of His blood, whereby we can approach to God. Not only is there forgiveness of sins, but a positive justification, resting upon this basis. The effects of this justification are "peace with God," access into His presence, rejoicing in hope of His glory; while God Himself becomes, instead of our dread, our exceeding joy, through our Lord Jesus Christ, "by whom we have now received the reconciliation."

Further on in the epistle the blessed results of our Lord's atoning work are set forth as meeting the condition of the believer born in sin, with a sinful nature, and prone to evil. The Cross which has secured our pardon has also "condemned sin in the flesh"; and now, for those "who walk not after the flesh, but after the Spirit," there is power for holiness.

Galatians teaches substitution in the most marked way. "Christ hath redeemed us from the curse of the law, being made a curse for us." Thus forgiveness and liberty are assured, with all their accompaniments; so that now we are to stand fast in the liberty wherewith Christ hath made us free.

Ephesians, in addition to much of what has already been dwelt upon, shows that we are made nigh by the blood of Christ, who is our peace, having broken down the middle wall of partition between Jew and Gentile, and brought both and presented them in one body to God, having slain the enmity by His cross.

Colossians dwells upon much the same truth, showing our emancipation from legal ordinances which were contrary to us. These, and Satan's power too, have been destroyed, so that we need no longer serve sin.

The epistle to the Hebrews takes us back to the Old Testament, with the light of the New shining upon the priesthood, the sanctuary, and the sacrifices offered by the law, and showing how all has been fulfilled and set aside through the one accomplished work of our Lord Jesus Christ.

The epistles of James, Peter, John and Jude with the Revelation furnish also many statements as to the atonement in line with what has been before us.

We have gone thus into some detail to show how a doctrine can be traced throughout the entire word of God, and how, while gathering added truth, it shows the doctrine in germ in the earlier books of the Bible, but shining out more and more brightly until the full display is seen in the person and work of our Lord, and in the doctrine as enunciated in the Epistles. But we must go further here in our doctrinal outlines. Sufficient has been given to show how, with proper care, an endless field of profitable study is opened up.

We would suggest that special attention be given to the topic of the Scriptures themselves. What does the Bible teach as to itself? This could be taken up in connection with the general topic of inspiration, and it will be found that Scripture itself speaks in no uncertain way of the perfections of the divine Word.

The Psalms are full of this subject, the longest one in the entire collection being given to it (Ps. 119). The structure of this psalm is remarkable. Each section, as is known, of eight verses, is devoted to a letter of the Hebrew alphabet in its order, each verse beginning with that letter. It is as though the perfections of the word of God were suggested in this way. The entire alphabet is used. All the possibilities of human language are exhausted in setting forth the fulness and perfection of the word of God.

Other acrostic psalms, and other portions of Scripture suggest the same precious truth.

Coming to the New Testament, we find in the quotations from the Old, and constant references to it, a witness to the truth of its inspiration. Let all these passages be studied in their connection. A most interesting and profitable line of work it will be, and the student will rise from it with the conviction that "the Scripture cannot be broken," and that higher criticism in all its varied forms is but a device of the enemy and an assault upon the word of God.

It may be asked, When are we to finish all this? and our happy reply is, Never, in this life were we to spend every waking moment, we could not exhaust the fulness there is in the word of God. And indeed, this is neither to be expected, nor in one sense to be desired. There must ever be time given for the ordinary duties of life or, if one is engaged in the service of the Lord, in ministering to others that upon which he has already fed himself.

Part 1. Methods of Study: 6. Biographical Study

How to Study the Bible

S. Ridout.

6. Biographical Study

This feature of Bible study need not detain us long, although it is exceedingly interesting. Perhaps the earliest lessons of divine truth are learned at the mother's knee in the stories of our first parents, of Abel, Noah, Abraham, Joseph, Moses, David, and above all, of our blessed Lord Jesus. As we have frequently said, God's precious word is not a dull encyclopedia of religious facts and truths, but a delightful unfolding of the life of God in men of like passions with ourselves on the one hand, and yet the subjects of divine grace on the other who have obtained a precious faith which ever produces fruits which are according to God.

The simplest method here is probably the best. We can begin with Adam and learn all that the Scripture has to teach about him, and follow it up with every other man of faith throughout the Scriptures. The biography of such a man as Moses will give us the history of his times and the stirring events of which he forms so large a part.

Genesis itself, as we have seen, is a book of seven biographies. We do not pretend to make a list here of all the Old and New Testament worthies. What a list it is, however! Let each one write it out as fully as may be, and perhaps dedicate one day to thinking over all that he can remember about a character. This might come in as a kind of a change from other lines of study. A sad duty, also, is the preparation of a list of those who furnish warnings instead of example, headed by Cain and followed by such men as Korah, Dathan, Abiram, king Saul, all the kings of Israel after the division, and many of those of Judah, Ahithophel, Absalom, Judas Iscariot. What a dark list it is!

As to methods of study here, we would only suggest that we should endeavor to get as clear a conception as we can of each character historically, in his individual relation to God, to the times in which he lived and to the persons with whom he was thrown. It is very striking that we find how faithfully God has delineated the character and conduct of His beloved people. He gives us a picture of "Solomon in all his glory," and yet does not hide from us the exceeding folly of the wisest of men when he allowed strange women to turn away his heart from God. David, the man after His own heart, is not spared in the faithful narrative which shows his weakness in connection with Joab and his awful sin of which he so deeply repented and for which he was so faithfully chastened. Even Abraham, "the friend of God," was not perfect. Indeed, there is the biography of but one perfect Man in the entire inspired volume, and how good it is that we have, not merely one, but four inspired biographies of Him, presenting Him to us in every phase of character in which we should know Him — in His official dignity as King, as in Matthew; in His prophetic and yet lowly service narrated in Mark; as the Man who knew every human need and felt every human sorrow as in Luke, and as the One who was in the bosom of the Father and remained there even as He walked the earth and witnessed for Him, recorded in John.

But the subject of our Lord's life must stand largely by itself and is treated of elsewhere.*

{*The Handbook on the Four Gospels.}

After we have gained a fairly complete and accurate outline of the life of our character, we can proceed with care to note the typical significance of the biography as given to us. Thus, evidently, Joseph is a type of Christ, both in His rejection and glory. His brethren figure Israel, their sin, repentance and restoration,while blessing goes out not merely to the seed of Israel,but world-wide through him who is put upon the throne of Egypt.

So many, perhaps all, Old Testament historical characters are typical as well. Let us only be careful in our study in this delightful field, that we keep the due proportion of truth and that all harmonizes with the setting in which it is placed. Nothing is here of a haphazard character, and the student should guard carefully against mere similitudes or suggestions which are really not of a typical character.

Unless our readers have the time and inclination for much writing, we have nothing special to suggest as to the use of the note-book in these biographical studies, beyond the free jotting down of whatever occurs to us at the time when it passes through the mind — which otherwise may be lost sight of. Where one is engaged, however, in Sunday-school work, a very delightful exercise would be to assign certain biographical characters to the children as subjects for compositions which they could prepare and hand in, or which might be read in the class, or a selection of them to the school at large. How much delightful service there is indeed in the things of God! Truly we are not straitened in Him!

Part 1. Methods of Study: 7. Typical Study

How to Study the Bible

S. Ridout.

7. Typical Study

God's world is a picture-book. The things which are seen are doubtless shadows of unseen truth. He speaks to us, and would seek to attract our attention in the beauties of nature about us and above us to Him of whom they speak, and above all, to Him who has created them and made reconciliation for all things in heaven and earth, purging even the heavenly places by His own blood.

When we come to the Old Testament, especially the Pentateuch, as we have already seen, we find a multitude of typical persons, places, times and acts. Genesis deals largely, though not exclusively, with typical persons.

Adam is "a figure of Him that was to come"; Abel, of Christ in His rejection; Cain, of Israel according to the flesh; Seth, of Christ in resurrection; Noah, of Christ as head over the millennial earth; Abraham, beside his individual history, reminds us in certain details of the Fatherhood of God; Isaac, of the Son; and Jacob of one under the special leading of the Holy Spirit; and Joseph, of whom we have already spoken, is perhaps the fullest type of the Beloved of the Father.

Genesis, however, is not confined to the narrative of typical persons. The coats of skin which covered our first parents speak of the covering secured for us through the death of Christ; Abel's sacrifice,of a better; Cain's, of the worthlessness of all efforts to approach God in any other way than by the sacrifice of Christ. In Noah's ark, we have a shelter from coming judgment — type, not only of salvation in general, but particularly of Israel's salvation and introduction into the millennial earth. The birth of Isaac is a re-echo of the promise of the woman's Seed (the first of all gospel promises) while his being delivered up for death needs no word to remind us of the offering up of God's beloved Son and His literal resurrection to be the Bridegroom of one brought out from a distance to be His bride. This must suffice as to Genesis.

In Exodus, a veritable garden of types bursts upon our view. Indeed, there is such an abundance of riches here, that we are embarrassed to make a selection. The passover lamb, the passage of the Red Sea, the manna, the smitten rock, the tabernacle — with its types upon types, would require a separate book for their proper unfolding. *

{*A few books on this delightful topic might be mentioned here. Further lists will be found elsewhere. "Notes on the Book of Exodus" by C. H. Mackintosh; "Typical Teachings of Exodus" by E. Dennett; "The Tabernacle and Priesthood" by S. Ridout.}

Leviticus, as mentioned already, dwells upon sacrifice in its varied aspects and upon the priesthood. The entire book is typical. So also is Numbers, where in the camp of Israel,the number and arrangement of the various tribes, their officers and their journeyings through the wilderness, we can say in the language of Scripture, "Now these things happened unto them for ensamples (types); and they are written for our admonition."

Deuteronomy is not merely a recapitulation, but deals largely in prophetic admonitions and glimpses into the future. There are still, however, a goodly number of typical portions; for instance, the "basket of first-fruits" (Deut. 26).

Joshua, the first of the historical books, is typical throughout. So, too, is Judges, and the charming Ruth which follows it. How meaningless would these narratives be, particularly the latter half of the book of Joshua, which opens up Israel's inheritance in the land, if the very names were not a picture of something richer and better!

The narratives of Samuel and Kings also abound in types, as indeed do all the historical books. Necessarily, the poetical and prophetic books have less of this character about them, being themselves unfoldings of principles which grow out of what has been presented in the earlier books.

Passing to the New Testament, we find our Lord speaking in parables, and, we might add, acting them also. Doubtless every miracle is a picture of the grace which reaches the sinner, and how many gospel sermons have been preached from these types! Even the narratives of our Lord's life abound in typical significance. We read His rejection as He goes to the Gentile towns of Caesarea-Philippi, and His exaltation to glory is seen in the Mount of Transfiguration, while coming down from the mount, He meets Israel possessed of a demon and casts it out.

The book of Acts furnishes, too, we cannot doubt, many types and illustrations of grace. We mention but the healing of the impotent man at the Beautiful Gate, so near to all the grandeur of the legal ritual which yet had never given him power to do aught but beg. Set free by grace, he enters into those splendors and exults in his new-found liberty which doubtless gives a new light to all the splendors of the temple.

Peter's imprisonment and Paul's shipwreck no doubt have a typical meaning as well. This rapid survey of the field, with part of its riches, will, we trust, awaken a hunger to search deeply for "things new and old" in the precious storehouse of divine truth.

We add but a word of caution. Some minds seem peculiarly fond of this line of truth. They are inclined to take up fanciful resemblances. Let it be definitely understood that types are as exact in their meaning as any other line of divine truth,and their right understanding requires a broad and deep knowledge of the great fundamental truths, and indeed of the letter, of the word of God. We shrink from young Christians forcing their way into fields of typical study without having previously made a study of the New Testament, and particularly of the doctrines of the Epistles and of the life of our Lord.

Part 1. Methods of Study: 8. Dispensational Study

How to Study the Bible

S. Ridout.

8. Dispensational Study

We have had some misgivings as to leaving this portion of our subject so long untouched, because in one sense it is of the very first importance that all our study of Scripture should be along the lines of a clear understanding of the great dispensational landmarks of divine truth. The position, therefore, does not indicate that the subject is of less importance than the others that have gone before.

By "Dispensational Study," we mean the study of the various ages, epochs or dispensations into which the history of God's dealings with mankind from the beginning to the end of time are divided. Perhaps many Bible readers have never seriously thought of the self-evident fact that God has had different methods of dealing with men from the beginning to the present. Even where there is not entire ignorance as to this, the distinction between the dispensations has been but feebly grasped by the majority of God's people. Far be it from us for a moment to say that any portion of Scripture may not be profited by without this: but we fail in its full application and use unless we realize its setting.

For instance, the children of God in all time have justly turned to the book of Psalms as a storehouse of inspired experience in which they find utterance for their needs, sorrows, failures, trials, doubts and fears, as well as their joys, responsibilities, faith, hope, duty, love and all the fruits of the divine life which abound there. Indeed, we are persuaded that the people of God suffer in this busy day because of their neglect of the divinely recorded experiences which we find throughout the wonderful book of Psalms. But because of this very fact, we repeat that it is of the greatest importance, nay necessity, that we should apprehend the true dispensational setting of these inspired poems.

For instance, godly saints have been obliged to consider what are called the imprecatory psalms as belonging to a ruder age, as possibly not inspired in the same way as are the lofty out-breathings of praise and worship. Thus an unintentional slur is put upon their inspiration, and at the same time much important instruction is lost sight of.

Similarly, the absence of the spirit of adoption, the knowledge of present and eternal acceptance, the heavenly hope as contrasted with the earthly one, and the acquaintance with the person of our Lord Jesus, — these and many other features compel the intelligent reader to recognize that in the book of Psalms he is not on characteristic Christian ground. All this is seen to some extent by every Christian properly familiar with the Bible; and yet many of these, through lack of a knowledge of the great dispensational outlines, would be unable to explain exactly why we do not find the same liberty in the Psalms that we do, for instance, in the epistle to the Philippians. The explanation is at once simple and satisfying. "He hath made everything beautiful in his time" (Ecc. 3: 11), and the time had not yet come, in the dispensation in and for which the Psalms were written, to bring out Christian truth. Such a thing would have been putting new wine into old bottles.

The same may be said as to the Prophets, and indeed of the entire Old Testament Scriptures. We must take truth in its proper connection, or we will fail to apprehend it aright. This is one of the very first axioms of Bible study. Get the immediate and surrounding context clear, if you expect to understand the meaning of any particular passage. It is the application of this principle that we may call dispensational study.

Let us begin by supposing that the Christian reader has a fair measure of acquaintance with the letter of the Old and New Testaments, but has never had his attention called to the fact of which we are speaking. We will also, as far as possible, suppose that his interest has been awakened in some ordinary way, rather than by the reading of some book in which dispensational truth is brought out. In this way, we may, perhaps, get hints as to helpful methods of further study along these lines.

Let us suppose, for instance, that in the daily family reading, they have come to the 53rd chapter of Isaiah, and one of the children asks: "Father, of whom is the prophet speaking here?" and at once gets the reply, "Why of the Lord. Jesus, of course. He is the One who was despised and rejected of men, and the One upon whom the chastisement of our peace was." "Then, father, why does it not say plainly that it was the Lord Jesus?" "Because the Lord Jesus had not yet come, and God was telling, through the prophet, many hundreds of years before, how the Lord Jesus would be treated when He came. We know it speaks of the Lord Jesus because if you turn to the New Testament in the book of Acts, you find Philip preached to the Ethiopian about the Lord Jesus from this very passage." (See Acts 8: 32-35.)

"Is that the reason why we never find the name of the Lord Jesus mentioned in the Old Testament?" "Yes; He had not yet been born, nor suffered and died for our sins. Men of God were hoping and waiting for the coming of the Saviour who had been promised from the beginning." "Didn't David know the Lord Jesus?" "No; because he lived many hundreds of years before the Lord Jesus was born." "Well, how could David be saved then? Was he not a sinful man?" "Yes; Psalm 32 tells us not only that he had sinned, but also that he knew how blessed it was to have his sins forgiven. He did not know fully about it; he only knew God was very merciful and that the time was coming some day when all would be made plain; and so every one who really had faith trusted in God, and though they often had many trials and doubts, they also had faith and hope and were not left alone in the dark."

Another child says: "Well, I think I like the New Testament better, because that tells us not only that some One was coming, but that He has come, and of the love of God and all that the Lord Jesus has done for us." "Yes," the father says; "and we would not understand very much from the Old Testament if we did not have the New to tell us plainly all about the Lord Jesus."

This little conversation awakens thoughts in his mind. As he goes through the day's duties it recurs again to him, and at some opportunity, he takes a New Testament out of his pocket to read a little from the word of God. "There, again," he says, "why do we carry the New Testament instead of the Old?" And of course his Christian conscience gives him the correct reply.

Gradually, as he continues his daily readings in both Old and New Testaments,this light gathers increased clearness. He recognizes what all along he had more or less acted upon, that a different atmosphere pervades the New Testament from that of the Old. He notices, too, how our Lord speaks of His own coming. "Blessed are the eyes which see the things which ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them" (Luke 10: 23, 24). He connects with this another more striking statement still, where the Lord promises His disciples, in John 16 "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you."

Coming to the book of Acts, he finds the Comforter sent according to promise, and in his study of the epistle to the Ephesians, he finds that the Holy Spirit has been given as a seal, "the Earnest (the pledge) of our inheritance until the redemption of the purchased possession." He finds, too, that the Holy Spirit was not given until our Lord Jesus was glorified, until after redemption had been accomplished (John 7). He finds, too, in connection with the Holy Spirit, that assurance, the knowledge of the present forgiveness of sins (Eph. 1: 7), the Spirit of adoption, of sonship (Rom. 8: 15), and many other characteristics abound in the Epistles, which are not found in the Old Testament. Gradually having been accustomed, let us say, to jotting down his thoughts in his note-book, he reaches some such conclusion as the following:

1. "Bible history is divided into two parts, marked by the birth and life of our Lord Jesus upon earth. All that took place before that, is narrated in the Old. Testament; and after that, in the New. The Old Testament is in the shadow, with bright glimpses of hope. The New Testament is in the full blaze of light."

2. "All New Testament history is divided into two parts and is marked off by the gift of the Holy Spirit at Pentecost. All before that narrates the perfect life of our Lord Jesus, and still deals more or less with the Jews. All after that speaks of the accomplished work of Christ and every blessing in him enjoyed by every believer."

We are bold to say that such a discovery as this would mark an epoch in the life of any Christian man. The Bible would become a new book to him it would shine with the lustre of a love which he had feebly apprehended before, and the joy of a known redemption would fill his heart. He has grasped the great fact of dispensational truth. Much still remains to be learned, but this part is essential and most important of all.

As is the case with all knowledge, and especially Scripture knowledge, what we learn not only gives us instruction upon the point before us, but raises further questions and furnishes a key to their answer. Accustomed to asking questions of every verse as he reads it, it gradually dawns upon him from his study of the Epistles, that there is a distinct hope which the Spirit of God has put in the hearts of the Lord's people. Just as in the Old Testament everything looked forward to the coming of Messiah, so in the New Testament, after our Lord's death, resurrection and ascension, everything looks forward to another coming. A growing conviction presses upon him that the expectation held forth in the Epistles is not of the restoration of the kingdom to Israel, or a gradual improvement of the earth and setting up of the Millennium. On the contrary, he sees that Christianity separates the believer from the world, that he belongs to heaven, and every question as to his salvation having been settled, he longs to be there. Furthermore, he finds that instead of death, the sombre companion of all hope of human progress and earthly blessing, God sets before him a "blessed hope" which is none other than the coming of the Lord Jesus at any time to take His people out of the earth, raising those who are sleeping, changing the living, and translating them all to heaven.

In other words, he learns what marks the present dispensation. It is an accomplished redemption by the sacrifice of Christ,the presence of the Holy Spirit as the witness of this, uniting believers to the Lord Jesus, and leading out their hopes to wait for His second coming to translate them to heaven.

As he continues, however, his Old Testament reading and study, with no less love than before, but with much clearer interest, he finds a progress running through it also. For instance, there are certain great landmarks which stand out like mountain peaks, dividing the whole domain of Old Testament truth into clearly marked districts. The greater part of the Old Testament has to do with a nation, the chosen people of God. These are under law. In the light of his New Testament studies, he finds that there is a special sense in which the believer is not under law now, as he was in the Old Testament. He finds, too, that the prophets, both in the days of Samuel and Elijah, as well as the later ones who committed their messages to writing, made reference to this law and the relation of this earthly people, Israel, to God. He finds, too, that this period of God's dealings might be called national, because He treats the whole nation alike, many of whom are children of God and many are not. All, however, have a certain relation to Him, are under law, recognize their sinfulness and liability to punishment. He finds at the same time that faith pierces through this cloud and lays hold upon the grace and mercy of God, but that the dispensation, or manner of God's dealing, is marked by distance and conditions upon which man could receive blessing.

Looking back to the time preceding this, he finds in the book of Genesis a period not marked by this national dealing nor by the giving of law. There is a covenant relationship with God which recognizes the faith of Abraham, Isaac and Jacob, and these enjoy a communion according to their faith as individuals.

Looking back a little further, he finds a brief account of the origin of nations, and traces it to the establishment of ordered government under Noah. Prior to that, was a long period in which man was left to himself, and lawlessness and violence filled the earth; and this, in his backward glance, brings him to the fall and the brief period of innocence which preceded it.

Turning again to his note-book,he makes some such entry as the following:

1. "Man was created innocent, and God's dealings with him in the Garden of Eden were entirely different from anything since."

2 "From Seth to the flood, there seems to be a period when man was left largely to himself, without government, and without intercourse with God except where there was faith."

3. "With Noah a new manner of God's dealings with men seems to begin. They are put under government, and divided into nations."

4. "Abraham marks the great beginning of God's ways in covenant or agreement with men."

5. "Moses begins the great chapter of national history, in which we find, not a covenant or agreement by promise, but one with certain conditions connected with it, God promising to bless if man would keep His law."

In this way, in the course of ordinary reading, with thought and study, we will suppose that he has reached a more or less definite understanding of the difference between God's ways with man before the fall, prior to the flood, in Noah's times, and the call of Abraham,with the subsequent national history of Israel.

We will suppose him now making a further entry:

"Before the fall we have the state of innocence, separate from all the after-history of God's ways with man. All Old Testament history after the fall is divided into four great periods:

1. Lawlessness, from Cain to the flood.

2.Governmental, from Noah to Abraham.

3. Patriarchal, from Abraham to Moses.

4. A chosen nation under law, from Moses to the end of the Old Testament."

As he further meditates upon this schedule, he sees that the period called "patriarchal" is rather introductory to, and gives the faith side of the whole period of God's dealings with Israel, and finally reaches a three-fold division for the Old Testament.

All that such a student needs now is the help of some elementary book to gather up all the results of his dispensational study and carry it out to completeness. If it be said, Who ever got this far along with the knowledge of dispensations, unaided? our answer would be, Some one must have, or we would not have our present knowledge of dispensational truth and further, we are persuaded that if prejudice is absent, it does not take long to convince a sincere Bible reader and student of the truth of the great of which we have been speaking.

We need hardly point out both the advantage and the necessity for distinct knowledge of this kind. We are not contending at present for any rigid dispensational outline, except the clear marking off the present or Christian period from all others, together with the hope of the Lord's coming, which brings to a close the present period of grace. This leads us on to consider what is coming after the people of God are removed to heaven at the close of the present age. We will, for the sake of uniformity, continue to follow our supposed Bible student in his search.

He finds a large amount of Scripture, in the Psalms and Prophets particularly, which speak of a glorious time that is coming. Evidently, it is not Christian times that are described, — unless, indeed, we rob words of their literal meaning and spiritualize everything, making the glowing descriptions of the kingdom and Israel's blessing upon the earth to be pictures of spiritual blessing for the Church, as the summaries in the ordinary versions of our Bible indicate.

He finds no time in the past, not even in the palmiest days of David and Solomon, when these predictions were fulfilled. Indeed, many of them were written long after the division of the kingdom into two parts. They evidently look forward to a future time beyond the present Christian age and perhaps, without becoming absolutely clear about it, he has in his mind something which he expresses in words like this:

"The future hope for the Christian is not the improvement of this world, but the coming of the Lord Jesus Christ to take His people out of it. In the Old Testament many beautiful prophecies speak of a time when this world shall blossom as the rose. This will most likely be after the Christian period has closed."

Probably, for the ordinary Bible student, the harmonizing of these two thoughts — the coming of the Lord to take His people out of the world (which experience and the Scriptures alike show to be getting worse, instead of better) and the introduction of a reign of righteousness, with the knowledge of the Lord covering the earth as the waters cover the sea — will be a task either too difficult, or accomplished only after long and prayerful study. We are, however, dealing with possibilities rather than actualities, and will continue, for the purposes of illustration, to suppose that the student reaches his conclusions as the result of his own labors.

Indeed, we may say just here that there is a danger of having truth prepared ready to our hand, summing up what has been reached by others as the result of long, laborious search and prayerful meditation. Where it is learned in this way, at second hand — whether doctrinal truth or that which now occupies us, the prophetic outline of God's ways — the knowledge will be of a superficial or light character, having little moral power, and relinquished, possibly, as easily as acquired. We are indeed most thankful for all the results of believing study and research, and are assured that one who despises written ministry of this character will probably not make much progress in truth, and may possibly fall into error; but the road lies between ditches on either side of it; and there is a distinct danger in learning truth out of books instead of from the Scriptures. The former often produces rapid results, but the authority is often that of some prominent teacher rather than of the word of God and the Holy Spirit.

Possibly the danger of which we speak is greater in connection with prophetic truth than with any other. There is so much of a comparatively historical character which occupies the mind rather than the conscience and the heart; curious questions arise, and there is a subtle pride in having knowledge which is not possessed by others. We are justified, therefore, in encouraging and urging Christians to pursue studies for themselves, and to endeavor to make original research a prominent part of their Bible work. In education, wherever practicable, laboratory work is required of the student of chemistry, physics, biology, etc. We plead for more of this "laboratory work" in the word of God. Every Bible student should be an original investigator in some field, no matter how limited or elementary his work may be.

How is the Millennium to be brought in? His Old Testament studies in the Prophets and Psalms present a dark picture of the condition of the world, and of God's professed people. They show disobedience, godlessness and apostasy rising higher and higher until the very earth is seen to be a moral chaos, and nothing but the judgment of God can be expected. This judgment, he finds, is the prominent theme in the Prophets. So far from the world gradually improving and evil slowly giving way to or — strangest of all permutations — changing into righteousness, God's judgment is delayed only for a time, and must fall both upon the nation of Israel and the world at large.

Turning to the book of Revelation, the great prophecy of the New Testament, he finds that the larger part of the book is taken up with judgments of the most dreadful and complete character — upon the civilized nations of the world, upon the earthly people of God who have been led off into apostasy under the False Prophet, and upon Babylon the great, which bears unmistakable signs of being the apostate Church. After the infliction of all these judgments, he finds both in Old Testament prophecy and in the book of Revelation the appearing of the Son of Man in the climax of judgment, overthrowing His enemies, and introducing the very kingdom of righteousness and peace upon the earth for which saints of old longed and to which prophecy pointed.

Working backward and forward, he sees that this period of judgment is spoken of as a "short work" (Rom. 9: 28; Isa. 28: 22). He sees, too, that this period has been made short especially for the sake of "the elect" — not the Christians of the present age, but a remnant of godly Jews who turn to the Lord after the Church has been removed to heaven, and are subjected to fearful persecutions because of their faithfulness to Christ.

This remnant is frequently spoken of in Revelation (Rev. 6-14), in the book of Psalms and in the Prophets. It is for the sake of these that the days of the great tribulation will be shortened. As a matter of fact, the last week of the seventy predicted in Daniel (9: 24-27) is divided into two parts, the last half only being the time of the great tribulation, when the suffering is so great that unless the days had been shortened no flesh could be saved (Matt. 24: 22). He finds in connection with this scripture last quoted that the appearing of the Son of Man will follow "immediately after the tribulation of those days."

This coming he finds described in Revelation as a victorious coming forth to battle, after the manner of Psalm 45 and Isaiah 63. He has reached the solution of the problem which has occupied him, and finds in the glorious reign of Christ for a thousand years ample room for all the glowing descriptions of the Old Testament.

The same chapter in Revelation (20) which speaks of this glorious millennial reign adds a brief description of the closing period of time when Satan who has been bound is let loose for a little season, and again the great lesson of the inveterate, incurable enmity of the heart of the natural man is manifested in the last and final act of rebellion, which is followed by the eternal punishment and retribution of evil in fallen angels and wicked men, so that nothing shall ever intrude into God's glorious new creation, which for all eternity shall be the sphere of untold bliss and joy unutterable in the worship, communion and service of God and our Lord Jesus Christ, in the presence of Father, Son and Spirit, for the heavenly people on high, and a new earth wherein dwelleth righteousness.

Thus the student will have, by the leading of the Spirit of God, and as a result, perhaps, of slow, careful plodding and prayerful study, out of the materials abundantly furnished in the word of God, constructed a bridge of truth reaching from eternity to eternity, over the comparatively narrow span of time of a few thousand years' duration. This span, however, is of such momentous importance that every possible question of good and evil which could rise has been not only discussed, but manifested and allowed to run its course, in order that at the close of time, with the portals of eternity open, it will be with the knowledge that no further question can ever be raised.

What a glimpse does this transcendent theme give of that eternal calm in which God sits enthroned! From eternity to eternity He is God! The restless malice of Satan and the puny rebellion of fallen man have not swerved Him from the one unceasing purpose which He purposed in Himself before eternal ages, to glorify His Son, to head up all things in Christ, "in the dispensation of the fulness of times" (Eph. 1), and to have gathered about Himself a universe of intelligent, adoring creatures capable of entering into His thoughts and of enjoying His love; creatures of various families, but every family in heaven and earth named with His name who is the Father of our Lord Jesus Christ; and in these families one shines out with a tender glow of radiant beauty more marvelous than all others. It is "the bride, the Lamb's wife."

We must not think, however, that with the construction of the bridge, sufficient and suitable for us to pass over its entire length, we have completed the study of dispensational truth. We have, indeed, only mapped out that which invites us to further and more minute study. Many details remain for exploration, many questions to be settled; the place of many minor events to be found; but in it all, having the great outline, we will be able to fit in the details with increasing facility.

We add a word of special emphasis with regard to the period in which we are living. The ends of the world, or "ages," are come upon us (1 Cor. 10: 11). The Church is the mystery which from the beginning had been hid in God, a mystery, or secret, now made known (Eph. 3), the right apprehension of which furnishes the key to the knowledge of all prophecy, and shows the peculiar grace and marvelous dignity of the place into which sinners of the Gentiles like ourselves, with Jews who through grace have believed in Christ, have been brought.

As has already been said, this present dispensation, or period of God's ways, is marked by the presence of the Holy Spirit in a special way, not merely resting upon men for power and enlightenment in the knowledge of truth, but dwelling in them and uniting them, in abundant sympathy and vital activity, to Christ who is the Head of His body the Church, and to one another as fellow-members of that body. This opens up an immense and most delightful field of truth, which has all the greater charm because it presents the climax of all God's purposes — His masterpiece, we might reverently say.

In Col. 1: 24, 25, the apostle speaks of a special ministry which had been committed to him in addition to that of the gospel. It was not, of course, that the one contradicted the other but rather that this special dispensation of God, which was given him to make known "the mystery," was supplementary to that of the gospel. A remarkable expression occurs here which it is well to notice: "Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God." A casual reading of this clause would suggest merely that these truths had been predicted before, and were now being fulfilled. As a matter of fact, this is not the case; for, as we have said, the truth of the Church was not made known, and could scarcely even be said to have been predicted; the types in the Old Testament requiring a knowledge of "the mystery" even to connect them with the Church.

The word "fulfil" is, literally, "to complete"; and what we have stated here is that the great truth of the Church as the body of Christ, composed of Jews and Gentiles, baptized and indwelt by the Holy Spirit (all the saints of the present dispensation, from Pentecost to the coming of the Lord), is the crowning revelation which has come to us in the Scriptures. In that sense Paul's ministry, while not the last chronologically, nor even morally, is the climax of all divine revelation. Whatever is brought out afterward, particularly the noble scenes that pass before us in the book of Revelation, are not new truths, but rather enlargements of what has already been declared in both New and Old Testaments. Indeed, we may say that the book of Revelation takes up the subject of Old Testament prophecy, giving it greater distinctness and enlargement. But there is no new doctrine involved there, and the place and destiny of the Church therein set forth have been already anticipated and revealed in the writings of Paul.

Thus in a very distinct way this ministry of "the mystery," this unfolding of the truth of the Church of God, is the completion of the whole canon of Scripture. It is the capstone upon the perfect structure which completes the whole. It is the keystone of the arch, binding all together and making a perfect bridge from eternity to eternity.

Therefore if one is ignorant of the true nature and place of the Church of God in His ways, he cannot be clear as to the vast purposes which He has formed. Such a subject as this deserves the prayerful and careful attention of the Bible student.

The Epistles, particularly those of Paul, therefore unfold to us the nature, character and constitution of the Church as the body of Christ, the house of God, indwelt by the Spirit, and destined to be the bride in the day to come of which we have spoken. The constitution of the Church will be found to make ample provision for all worship, the enjoyment of all communion, the exercise of every activity, and the fulfilment of every responsibility which rests upon it. Whether we look at it as a body composed of many members, all united to the Head, and see the various functions of these members, differing each from the other, and all working harmoniously together to the edification of itself in love; or whether it be the house of God resting upon the foundation laid by the apostles and prophets, inspired men who have given us the New Testament Scriptures, we see every provision which divine wisdom and love could make. The minutest details are provided for. The greatest needs are anticipated; and so beautiful is the living organism that even now to the principalities and powers in the heavenly places are made known by the Church the manifold wisdom of God (Eph. 3: 10).

Such a delicate, marvelous organism must have a suited environment in which to operate. This has been furnished in the Christian position. This is characterized by the finished redemption of Christ through the cross; by His resurrection as the witness of God's acceptance of all that He has done; by His ascent on high to be our High Priest to sustain us in the trials of the way, and our Advocate to restore us should we wander from Him; by the Holy Ghost to give us the consciousness of our nearness to God, the sense of sonship, with its accompanying dignity power and liberty, together with the knowledge of all other spiritual blessings in heavenly places in Christ which are our present portion.

No words of ours can emphasize the transcendent importance of a right apprehension of all this. It is only as Christian liberty is realized that our grave responsibilities, both individual and as members of the Church of God and of one another, can be carried out. Ministry, whether in the gospel of God's grace as preached to the unsaved, or the unfolding of His word to His people; discipline, whether as to the ordinary daily, careful pastoral service of those who are gifted thus, or the various grades of warning admonition, even to the extreme of putting away, can only properly be carried out in the holy but most gracious atmosphere of the liberty wherewith Christ hath made us free.

When once these great characteristic truths of the Christian position have been grasped, the student will see how incongruous it is to blur into one confused whole the various dispensations of Scripture. How limited is that liberty which sees no further than the letter — taking, for instance, the book of Psalms as equally germane to the Christian as the Epistles of which we are speaking!

So far from this leading him to despise the precious revelation which is .given there, he will be filled with wonder and admiration at the perfection of this and each portion of the word of God. Indeed, his enjoyment of it will be enhanced by realizing that "some better thing" has been provided for us — a better thing, however, which only gives us the capacity to enjoy all that the Old Testament reveals.

May we not say that much of the confusion which has come in among the people of God, the lack of power and liberty, with the corresponding intrusion of worldliness and the mingling of saints with the world, has resulted from a failure to follow on, under the guidance of the Spirit of God, into the full truth of the gospel, including, as it does, all the characteristic features of Christianity.

This brings us to another feature of dispensational or prophetic truth clearly foretold in the word of God. Not merely do all things lead up to the great climax, but even the Church, which should have been the custodian of the most priceless secrets of God, has failed in its sacred. trust; and as a result ruin, so far as human testimony is concerned, has come in. Scripture foretold all this, and the present dispensation of marvelous grace is no exception to the sad rule — a lesson we gather from all the ages — that whatever is entrusted to man fails. God alone is faithful. So there is no room for self-complacency as we dwell upon the amazing truths we have been suggesting. Rather, shame and confusion of face will become us as we look at our present condition and that of the whole professing Church, and compare it with the glorious ideal spread before us in the Epistles.

Where is the chaste virgin espoused to Christ? Where, the oneness of heart and soul? Where, that one body united to one Head, actuated by one Spirit? Where, that holy temple into which nothing profane or of the world intrudes? Blessed be God, we know that His purposes abide. The Church as it will be in glory He sees already but for ourselves, with sorrow, self-judgment and humiliation, we take our place as did Daniel for his time, and say, "Unto us belongeth shame and confusion of face."

The result, therefore, of dispensational study will be to give greater breadth, deeper knowledge, and a more exact conformity of mind, to the purpose of God revealed in His word than is possible where all Scripture occupies one dead level.

At the close of our little book we will give a list of helpful literature upon this part of our subject. What we are seeking, however, to emphasize at present is the great importance, nay, necessity, of every one forming his own scheme of dispensational knowledge. The student is earnestly requested to read again what we have said on that subject.

Part 1. Methods of Study: 9. Harmony Studies

How to Study the Bible

S. Ridout.

9. Harmony Studies

We put these studies into a special department, having, as they do, a character peculiar to themselves. In our later suggestions for systematic work we do not give them a place. They would come in under some special study for which the more advanced student will find time and manner.

The four Gospels here occupy the prominent place in this kind of study, and to these we give the first and larger place.

We would first remark that, had God intended we should have but one narrative, He would have given us the record of the life of our Lord in that form. Our attention, therefore, should be directed to each separate Gospel to ascertain, as far as we may, its general character; its main theme its point of view the manner in which it presents our Lord.

These questions, it will be found, affect the entire narrative, and the very arrangement of subjects will be seen to have been governed by the main object before the inspired writer.

We further remark that there is a fulness and multiplicity of detail in the life of our Lord and in His public ministry, crowded as it was in the three brief years, usually allowed, which would furnish abundant material illustrative of the special object which each Evangelist had before him. We get intimations of this in various ways. For instance: "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness, and all manner of disease among the people." Here is a simple statement of the tireless activities of a life which had no hours of relaxation or periods of rest.

No doubt, in the various conversations which are recorded (as for instance, John 10, or the period just prior to the last Passover, when there were various discussions with the leaders of the people in the temple), we have abridgments given by each of the Evangelists in which special attention is paid to those features of the discourse which are more particularly related to the general theme of that Gospel. This perhaps will account for the apparently different modes of expression in the different Gospels. For instance, in the parable of the vineyard in Matthew (Matt. 21: 40, 41), our Lord's question: "When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?" is answered by those whom He was addressing; while in Mark He seems Himself to answer it (Mark 12 9), and in Luke also it is the same. We find, however, in examining more closely, that our Lord Himself in Matthew gives an answer in addition to that which His hearers gave (ver. 43): "Therefore, say I unto you, the kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."

This in itself indicates that the narrators are not in conflict with each other, but simply recording that portion of the conversation which had special reference to their main theme.

But we speak here more particularly of what are called "harmonies." This has been a favorite method of study by Bible students, and quite an account could be given of the various harmonies compiled, from the first diatessaron to the latest "Harmonies of the four Gospels." While these have very much that is in common, and indeed we may say that the general outlines of the Gospel narratives are not so difficult of recognition, yet there is sufficient divergence in the details which indicates that it is very difficult, not to say impossible, to arrange every portion of the four narratives so as to blend them in one smoothly connected whole.

This is not because there are contradictions, but simply that this was not the object of the Spirit of God in giving us the four-fold record. It is difficult for us to divest ourselves of a certain external exactitude which is really not a proof of the highest kind of accuracy. Probably all of us have passed through, if we are not still in it, the stage in which our idea of harmony means that we can piece together the four narratives so completely as to leave no gaps. \ This might be possible, if, for instance, Matthew or any one of the other Evangelists had written. four Gospels instead of one, with but the one object. In doing this, he could dwell, in one, upon certain features, making provision for the addition of other features which could be taken from a second or a third narrative. When, however, we have four different Evangelists, with four different objects in view, as we have said, this becomes impracticable. The entire method of treatment is different.

Minute details may be recorded in one Evangelist which in another are passed over without any allusion, or in a few words of generalization. Sometimes, indeed, the occurrence is so marked, that we can decide its place without difficulty, and therefore find room next to it for what manifestly belongs there. For instance, in the question of the miracle of the five loaves and two fishes in the Gospel of John, we have the record of our Lord's discourse which was based upon that miracle. The feeding of the multitude took place at a distance, but we know that His return to Capernaum was on "the next day" or indeed during the same night, and that the discourse in the synagogue there upon "the Bread of God which came down from heaven" must thus be placed in connection with the miracle itself.

There are numbers of cases like this, particularly in the synoptic Gospels, all of which are an interesting and profitable subject of study, with more or less definite conclusions to show as the result of our labors.

Thus, helpful books on "The Life of Christ" endeavor to weave together the one narrative from all four Gospels in the way above indicated, and we have no fault to find with that kind of study if it is prosecuted in a reverent spirit. But we rise from all such with the conviction that God's order is better than man's, and that in proportion to our understanding of each Gospel in its individual character we will have the material for a clear view of some of the blessed perfections which mark our Lord's life as a whole. We may say unhesitatingly that we would advise a more careful study of each Evangelist separately before attempting any harmony.

This brings us to notice another matter. The order in the Evangelists is by no means always chronological. The facts relating to our Lord's entrance into public ministry, and the close of His precious life by His atoning sacrifice, occupy nearly the same position in each Gospel, but it is difficult always to place in their chronological setting the various acts and teachings of our Lord. Indeed, some have questioned whether His ministry was as much as three years, believing that the feast spoken of in the fifth of John is not the passover, but one of the other feasts. There would thus be but three passover seasons referred to in John — chap. 2, chap. 6 and chap. 13. If these, are all the passovers in His public ministry, it could scarcely have been three years in length. We do not believe, however, that such a conclusion is demanded by the facts, nor does it seem to allow for sufficient time in which to bring together all the occurrences of that wondrous life. Other considerations, too, confirm this.

We instinctively connect certain expressions with His life; the three, or three and a half, years suggest that "midst of the week" to come at a later date, when the sacrifice and oblation shall be made to cease (Dan. 9: 27). "Lo, these three years," when the Master was seeking for fruit from the tree, intimates something similar. As already said, the Evangelists are not giving us so much a consecutive, chronological narrative, as selecting certain features in our Lord's life which illustrate the special theme of their Gospel. Luke particularly, probably more than the others, gives what we may call the moral, rather than the chronological order. Events are grouped together by him, not in the sequence in which they occur — sometimes indeed being separated by quite a length of time — but according to their bearing upon some feature of our Lord's character to which the Spirit of God would call our attention. Instances of this will be given as we take up each Evangelist. We refer only to the general subject here.

We might remark in this connection, that a hard literalness will often mislead us. Even the use of certain adverbs usually indicating time does not necessarily imply chronological sequence. For instance, we use the adverb "then" in a moral as well as in a chronological way in ordinary discourse. Thus, if we were giving a number of occurrences which illustrated a certain characteristic, we would connect them together by this adverb without the thought of succession, simply meaning that our evidence was cumulative.*

{*We add a brief illustration to make clear the statement in the text. Suppose our object is to point out the unselfishness of a person as illustrated by a number of acts of kindness. We would not necessarily give these various acts in the order in which they occurred, but with reference to the special feature of his character which they illustrated. We might put it in some such way as follows:

"When a boy, he once gave up his holiday in order to spend the time with a sick comrade. Then he relinquished all his right in his father's estate. Then, when he had a few dollars which he had been saving up to make a purchase for himself, he heard of a widow, an entire stranger, who was in need, and gave it all to her."

These three facts are arranged in a somewhat cumulative order, rather than chronological. They point out that the natural unselfishness of his youth was not a boyish impulse, but found expression later on in a sacrifice of what was his own to other members of his family. The generous care for the utter stranger gives an added feature to the character, though the act itself may have taken place long before what is recorded in the second place. The adverb used, "then," does not, as we said, imply the chronological, but rather the moral order.}

In Matthew, as we shall find, our Lord's teachings are grouped together, and similarly His miracles. Very likely what had taken place over a considerable space of time is massed together with this object in view. It will be found, without doubt, that all is perfectly accurate, although some things may be quite beyond us, as, for instance, the opening of the eyes of blind Bartimaeus. Did it take place before our Lord's entry into Jericho, as it seems to be from Luke 18: 35, or afterwards, as Matt. 20: 29 seems to indicate?

There are a number of possible explanations; as, for instance, that the narrative of the opening of the eyes in Matthew is not meant to show that our Lord had passed through Jericho before He opened the eyes of the two blind men, but that it falls into its place because of its reference to the beginning of His final presentation to the people.

Thus it would suggest that work of grace in the heart of the remnant which will take place in the latter days. Its relation to Jericho is not so much emphasized as that to Jerusalem, while in Luke the opening of the eyes took place before our Lord reached the town, and our attention is therefore called to that act of grace earlier than in Matthew. But Matthew, at least, does not require us to believe that it took place after He left Jericho, while Luke does seem to show that it actually occurred before He reached the town.

Another explanation might be that our Lord lingered about Jericho, down in the valley, before going up to Jerusalem, and that there may have been two approaches to the town, one of which is given in Matthew, and after which He wrought the miracle, although in fact He had returned back eastward from Jericho, and the actual miracle had taken place there as narrated by Luke.

We notice, too, that Matthew, as is his manner in several other cases, mentions more than one individual who was the subject of this mercy. There is doubtless a special reason for this, though probably Bartimaeus was prominent in the matter. If only we have it settled in our souls that both accounts are absolutely true, and that all we need is to understand the special object of the Spirit of God in the form of the narrative, we will find no difficulty in believing literally both.

But we will not dwell upon further details. What has occupied us will be sufficient to show that an open and reverent spirit, which is not seeking for contradictions, will be amply rewarded. No doubt further study and deeper familiarity with the manner of each narrative will reward our patient and prayerful examination into details which for the time seem impossible of being harmonized.

The opposite of this spirit is seen in much of the higher critical work. Apparent discrepancies are eagerly sought for and given as evidence of fallibility in the narrators. Thus the feeding of the four thousand is but another and contradictory narrative of the feeding of the five thousand. The critics, however, seem to forget that both are not only recorded by the same Evangelist, but our Lord afterward speaks of both in connection with the question raised by His disciples. See Mark 8: 19-21.

The two cleansings of the temple, one at the beginning of His public ministry, recorded in John, and the other at the close, recorded in the Synoptists, is another case in point. Each is in beautiful accord with the main object of the narrator. Both undoubtedly took place. In John the one at the beginning of His ministry is given, because in that Evangelist our Lord from the very first is seen as rejected. "He came unto His own, and His own received Him not." The purging, therefore, of the temple at the beginning of His Judaean. ministry, particularly recorded by John, is appropriate to His entire theme, which shows us our blessed Lord outside of the system of things in which He yet tarried, if perchance there might be repentance on the part of the leaders. He repeats the same act at the close of His ministry as recorded in the other Gospels, where His rejection is not emphasized until the close of His public ministry.

It will be found thus that if there is a desire on our part to learn the reason why things are given to us in the order in which we have them, instead of stumbling over that which, after all, were it a mere question of common veracity, would not be raised, the difficulties would largely vanish, and we would be in a fair way to get explanations which the Spirit of God could not give us if we approached the subject in an irreverent, unbelieving manner.

This brief examination will suffice to point out the relation which the four Gospels bear to each other, a relation which is significant; and the recognition of this, and further study here suggested, will serve to confirm our knowledge of the contents of each individual Gospel, and its ordered place in relation to the others. The rays of light which beam from each, all blend together to give us God's thought of Him who is "the image of the invisible God," who is light, and who is love.

Before leaving this part of our subject, it may not be out of place to offer a few practical suggestions as to the method of study to be adopted in seeking a fuller knowledge of the contents and mutual order of the four Evangelists. Of course, there are numbers of books which give these; but it will be found that what the student gathers for himself is often of greater and more lasting profit than the most admirably predigested analysis.

Our suggestion is very simple. In an ordinary blank-book, let four columns be drawn on the opened page, two columns to a page, headed with the names of the four Gospels. In the column under "Matthew" enter each section of his narrative, making these so minute that they cover only one topic. Thus the temptation would be divided into three parts. For convenience, consecutive numbers could be given to these sections, which would reach, perhaps, to more than a hundred in the entire Gospel. Each section would have its number, title, and chapter. Thus:

1. Title of book. Chap. 1: 1.

2. Genealogy from Abraham to Joseph (3 parts). Chap. 1: 2-17.

3. Testimony to Joseph. Vers. 18-25.

4. Visit of wise men. Chap. 2: 1-12.

5. The flight into Egypt. Chap. 2: 13-15.

6. The slaughter of the babes at Bethlehem. Vers. 6-18.

7. The return from Egypt to Nazareth. Vers. 19-23.

8. The preaching of John. Chap. 3: 1-12.

Thus, let the entire Gospel be dissected with no special reference to the relation of each of the parts to the other, nor to their relative prominence, care only being taken, as we have said, to make the divisions sufficiently small for comparison with the other Evangelists.

Next, in the column of "Mark," let the same course be pursued, each entry numbered with no reference to Matthew. In like manner, the columns of "Luke" and "John" are to be filled. There will thus be before the eye, in four parallel columns, the contents of each of the four Gospels dissected and catalogued in consecutive order. This will form a basis for comparison.

Let the entry in each Gospel be compared with those in the others, and in red ink let their corresponding numbers be put over — thus:

We take The Preaching of John (No. 8 in Matthew) as an illustration.

Matthew

Mk. (2); L. (13); J.(2) (4) (6)

8. The Preaching of John

Mark

Mt. (8); L (13); J. (2) (4) (6)

2. The Preaching of John

Luke

Mt. (8); M. (2); J. (2) (4) (6)

13. The Preaching of John

John

Mt. (8); M. (2); L. (13)

6. The Preaching of John

When this work is completed, the student will have the material before him, not only for the study of each Gospel separately, but for purposes of comparison with the others, in which at a glance he can tell what is peculiar to each and what is common to two or more Evangelists. This is probably as far as most students will care to go, and is the most important part of this kind of study. From this, the portions of the different Gospels can be grouped into their divisions and subdivisions.

For those who desire to construct a "harmony," the above catalogue of subjects will be of help in arranging the parallel passages in their order.

Let another book be prepared with four columns similar to the first, and let "Matthew" be entered in the first column exactly as it was before, only with an interval of say three lines between each entry. Next, let the parallel passages in Mark be entered directly opposite those in Matthew, using the spaces left vacant for the insertion of those portions peculiar to the second Evangelist.

In like manner, Luke and John are to be entered. Let the original numbers of the sections of each Gospel be also inserted. The result will be that at a glance we will be able to see the contents of the four Gospels arranged with reference to the order given in Matthew. This will form a basis for comparison, and much careful study will be required to see whether that order is always to be followed. As a matter of fact, the Gospel of John furnishes certain great prominent occurrences, the intervals between which must be filled in more or less definitely with the events recorded in the other Gospels.

As has been said elsewhere, a certain order of subjects which we have called a moral order is observable in Luke. Only the most patient and careful study will put each narrative in its chronological place. While Matthew is perhaps as consecutive as any in the form of his narrative, exceptions will be noted.

In concluding our subject, we would reiterate our conviction that God has intended special instruction in the four narratives, and that our efforts at "harmonizing" the four must not obscure what is manifestly His purpose.

These "harmony" studies, while most prominent in connection with the four Gospels, have also been used in the book of Acts, where the place of the various epistles in relation to the historical narrative has been,with greater or less definiteness, ascertained.

Similarly, the parallel accounts in the books of Kings and Chronicles have been treated. Effort has also been made to give the Psalms their historical setting,while perhaps next in prominence to the harmonizing of the Gospels, has been the arranging of prophetic truth in its consecutive order. Thus, harmonies of the books of Revelation and Daniel, together with the other prophets, have been made. The Levitical ordinances, given in the three central books of the Pentateuch, have also been similarly compared with those in the book of Deuteronomy.

Part 1. Methods of Study: 10. Smaller Details

How to Study the Bible

S. Ridout.

10. Smaller Details

We might say we have used the telescope in sweeping over the vast epochs of God's

operations. We have passed, in our thought, from the Garden of Eden into the Paradise of God; from earth to heaven; from time to eternity. All has been found to be the revelation of the perfect mind of God. Indeed, the apostle closes the brief, prophetic section of the epistle to the Romans (Rom. 9 — 11) with what should ever be the moral effect upon us of dispensational study — a grand doxology: "Oh, the depth of the riches, both of the wisdom and knowledge of God! how unsearchable are His judgments and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counselor? or who hath first given to Him and it shall be recompensed unto him again? For of Him, and through Him, and to Him are all things: to whom be glory forever. Amen."

As in nature the wonders of God's workmanship are seen in their perfection in the infinitesimal world as well as in the immensity of the starry universe, so too is it in His word. We can for the time resign our telescopic sweep of the prophetic heavens, and take up the microscope of faith and reverent study, and gaze into the minute worlds of grace, love, and truth, suggested in the present part of our work.

(1) Word Study

It is not our desire in the compass of this little book to consider to any special degree the requirements of the advanced student. It is rather our purpose to begin with beginners, and go on with them to the extent of acquirement possible to the ordinarily diligent reader and student, leaving what is beyond this for special handbooks.*

{*It is hoped eventually to prepare books of this character, both for the Hebrew of the Old Testament and Greek of the New, for which materials are being collected.}

At the outset we must give a word of warning as to putting this kind of study out of its place. While it is true that "in all labor there is profit," well directed labor is more profitable — "rightly dividing the word of truth." We think, therefore, that the place in which we have put the present chapter will indicate its relation to other subjects which have gone before.

By "word study," we mean the gathering together of certain words used throughout Scripture. For instance, in the chapter on Topical or Doctrinal Study, we have seen how a doctrine can be traced from the first intimations in the Old Testament to the full display in the New. Word study is an application of this thought in one of its branches.

We take up, for instance, the word "blood" in connection with sacrifice, suggesting at once our Lord's atoning sacrifice. With the aid of a concordance we find the first mention of the word in Exodus 12. Passing down the long list, we make a selection from the various references in the Pentateuch of a typical character, on to the frequent mention made of it in the Epistles, until we reach, in Revelation, the last mention of that blessed word. Let us resume our little note-book entries, and see what we can glean from the study of this word:

1. Ex. 12: 7: "They shall take of the blood, and strike it on the two side posts and on the upper door post of the houses."

2. Ex. 12: 13: "And the blood shall be to you for a token upon the houses where ye are; and when I see the blood, I will pass over you." The first mention of "blood" in connection with sacrifice and atonement.

3. The last mention of "blood" is Rev. 12: 11. "They overcame him by the blood of the Lamb." Two great monuments at the beginning and ending, of the doctrine of the blood which stands out so prominently throughout the word of God. The one tells of shelter from judgment; the other, of the power which overcomes the world.

4. The blood was sprinkled about the altar. Lev. 1: 5.

5. The blood was put upon the horns of the altar of incense. Lev. 4: 7.

6. Upon the horns of the altar of burnt-offering. Lev., 4: 25.

7. Upon the mercy-seat. Lev. 16: 14.

These passages all teach the same precious truth of atonement by substitution and shedding of blood. "Without shedding of blood is no remission." The place where the blood is put seems to suggest, in some cases, the measure of apprehension of its effects. Thus, in the case of a priest, it was put upon the altar of incense; but in the case of a ruler, upon the altar of burnt-offering. When, however, God would show the perfect acceptance of His people and His thought of the blood, it was put, as in the day of atonement, upon the very Throne of God itself.

8. John 19: 34: "Forthwith came there out blood and water."

9. Acts 20: 28: "The Church of God which He hath purchased with His own blood."

10. Rom. 3: 25: "A propitiation through faith in His blood." The propitiation is through faith, and is in or by His blood.

11. Rom. 5: 9: "Justified by His blood."

12. Eph. 1: 7: "Redemption through His blood, the forgiveness of sins."

13. Heb. 9: 22: "Without shedding of blood is no remission."

14.Heb. 10: 29: "The blood of the covenant."

15. Heb. 13: 20: "The blood of the covenant."

16. 1 Peter 1: 19: "Redeemed with the precious blood of Christ."

17. Rev. 1: 5: "Washed us from our sins in His own blood." 1 John 1: 7: "The blood of Jesus Christ His Son cleanseth us from all sin."

No. 8 gives us the fact of the shedding of our Lord's own blood connected with the giving up of His life. This is evidently the use that is intended all through the New Testament when the blood of Christ is spoken of. It means His atoning death in fulfilment of all the types of the sacrifices, where the shedding of blood is constantly mentioned.

Nos. 9, 12 and 16 speak of the blood as the redemption price which was paid for the Church and for every believer, to deliver us from the guilt, as well as the power of sin.

Nos. 10 and 11 give us the ground of the believer's justification. He has access into the presence of God on the ground of the blood. See also Heb. 10: 19 and Eph. 2: 13. The work of our Lord thus furnishes a solid resting place and a perfect title to enter the presence of God.

No. 17 serves as a connection between the great truth of the value of the blood as the ground of forgiveness and the purifying effect of the Spirit's work. In both these scriptures, cleansing is by the blood. This must be, first of all, through forgiveness and putting away of sin; but God's work is never one-sided, and one part of it always includes the other; so that the precious fact of cleansing (being washed completely from the guilt, and, resulting from that, from the defilement of sin) is suggested in these two precious verses.

Nos. 14 and 15 show that the new covenant for Israel — the blessings of which are ministered to us also — has been sealed and rests upon the blood. Under the old covenant, the blood of goats and calves was used to sprinkle the people and the book; but it was not possible that the blood of bulls and goats could take away sins. These only pointed to Christ. The old covenant, the law, which was thus sealed by the blood of animals, could make nothing perfect, and has waxen old (Heb. 8: 13). The new covenant rests upon better promises, and these are made sure by that blood which is the seal of the everlasting covenant which never will be abrogated, because nothing can ever alter the value of the precious blood of Christ.

No. 13 we may put as a seal upon the whole, reminding us that in no way could our eternal blessing be secured, apart from the shedding of blood.

Similarly, the word "lamb" could be studied with profit. Without multiplying illustrations which would anticipate to a certain extent the work which we desire to suggest, we give a partial list of words which can be profitably studied in this way. The words are thrown together without any direct connection with each other.

Words in both OLD and NEW TESTAMENTS.

Believe — faith. Suffering — suffer.

Sin. Law.

Pray — prayer. Sanctuary — Holiest.

Forgive — forgiveness. Priest — priesthood.

Peace. King.

Wrath. Prophet.

Comfort. Obey — obedience.

Hope. Ungodly.

Love. World.

Joy — rejoice. Save — salvation.

Light. Redemption — Redeemer.

Truth. Mercy.

Creation — new creation. Heart. Sacrifice. Grace. Promise.

Words in NEW TESTAMENT only.

Adoption — sonship. Reconciliation.

Holy — saint. Righteousness — righteous.

Justify. New — newness.

Crucify — crucified. Raise — raised — risen.

Life. Eternal.

Death. Consider.

Glory. Come — coming.

Whosoever. All.

Bless — blessing. Repent — repentance.

Tempt — temptation. Works.

Kingdom of heaven. Kingdom of God.

But we need not multiply words. Abundance has been given from which the student can make judicious selections and prosecute a line of study which is both fascinating and profitable. Particularly is this the case when we apply the knowledge previously gained.

There are several advantages and several dangers connected with this kind of study which we will point out. Among the advantages, may be mentioned:

1st. An increasing knowledge of Scripture-truth, and an illustration of the unity of that truth underlying the entire word of God.

2nd. A variety of treatments of the same subject in different portions of the Scriptures.

3rd. The development of the faculty of selection and grouping.

4th. A directness and conciseness of statement helpful in analysis.

5th. A useful help in the topical or doctrinal study previously described.

Some of the dangers to be avoided are

1st. Too slavish a following of mere verbal resemblances, and a mechanical similarity not justified by the actual or original meaning. Thus, the word for "world" translates two different Greek words with quite distinct meanings. We read in an ordinary concordance as follows:

Matt. 13: 22: "The care of this world."

Matt. 13: 38: The field is the world."

Matt. 13: 40: "In the end of this world."

2 Cor. 4: 4: "The god of this world."

Gal. 1: 4: "This present evil world."

If these words were taken as having identical meaning, we certainly would miss the thought in some of the passages. For instance, Matt. 13: 38, "The field is the world" means the material world as inhabited by men. Matt. 13: 40, "The end of the world" is really "the end of the age" — the dispensation or period which is to be closed at the appearing of the Lord.

Gal. 1: 4, "This present evil world" is really "age," meaning the course of men away from God during the present time, and since the fall. If we did not distinguish these two words, our study would be misleading or at least confused.

Very many cases of a similar character could be given. We would say in general that the remedy for blunders of this kind is to have one of the concordances referred to in our list of Helpful Books. Here the meaning of the original will be a safeguard from many errors into which we would otherwise naturally fall.

2nd. Giving the identical meaning to the same word used by different writers. Inspiration has not destroyed individuality, though it makes use of it. We will find, therefore, that with certain writers there are words of frequent recurrence with a specific meaning, which perhaps in another writer has quite a different one.

Thus, the very word "world" used in many cases, as in Matthew, Mark and Luke, for the material world, without definite, moral distinction, in the Gospel of John seems to have a moral character answering considerably to the word aion or "age."

John 7: 7: "The world cannot hate you; but Me it hateth."

John 12: 31: "Now is the judgment of this world."

John 14: 17: "Whom the world cannot receive."

John 14: 30: "The prince of this world."

Other uses of this word in John would give us its ordinary meaning, but these have evidently a moral character which should be noted in any grouping of our word studies.

The word "righteousness" has quite a different meaning, according to the subject spoken of.

Rom. 1: 17: "The righteousness of God."

Rom. 9: 30: "The righteousness which is of faith."

1 Cor. 1: 30: "Christ . . . is made unto us . . . righteousness."

Gal. 5: 5: "We wait for the hope of righteousness by faith."

Here, righteousness is imputed and is therefore not a personal attribute, but a standing which every believer has in Christ.

On the other hand:

1 John 2: 29: "Every one that doeth righteousness."

1 Peter 2: 24: "Being dead to sins should live unto righteousness,"

and many other passages, even in Paul's writings, speak of the practical life and personal character of the believer. The one, as can readily be seen, flows from the other but to confound them would blur the precious truth of justification by faith, and reduce to an unrecognizable mass what in Scripture is clear as noonday.

3d. Ignoring the great lines of demarcation indicated in the study of dispensational truth and the characteristic epoch of each writer.

Isa. 63: 16: "Doubtless Thou art our Father."

Isa. 64: 8: "O Lord, Thou art our Father."

Ps. 68: 5: "A Father of the fatherless."

John 20: 17: "I ascend unto My Father and your Father."

Rom. 8: 15: "The Spirit of adoption, whereby we cry, Abba, Father."

Col. 1: 12: "Giving thanks unto the Father."

It would be a great mistake to apply to the Old Testament passages the same meaning as to those in the New. These latter show that new and blessed relationship which has been formed by the Holy Spirit, while for Israel they were a nation of sons; that is, in the place of outward nearness to God, but this must not be confounded with the present standing of believers.

This will suffice to put our readers on their guard. Many most profitable outlines for private use, Sunday-school work, or gospel and other addresses can be had in this way. We reserve the discussion of the book indispensable to the use of this line of study until we come to the entire subject of "Helps."

One general direction may be given in these word studies. Many words are of so frequent use that were we to attempt to include them all, the very abundance of the material would confuse any clearness of thought. A very good way is to copy down from our concordance those passages which strike us as furnishing added features to the general subject. We may have as many, we will say, as twelve references. These now can be classified and grouped together, forming perhaps four or five main divisions.

Let us illustrate with the word "Peace." We select from our concordance the following list of texts:

Job 22: 21: "Acquaint now thyself with Him, and be at peace."

Ps. 37: 37: "The end of that man is peace."

Isa. 26: 3: "Thou wilt keep him in perfect peace whose mind is stayed on Thee."

Isa. 48: 18: "Then had thy peace been as a river."

Isa. 48: 22: "There is no peace, saith the Lord unto the wicked."

Isa. 53: 5: "The chastisement of our peace was upon Him."

Jer. 6: 14: "Peace, peace, when there is no peace."

Luke 2: 14: On earth peace, good will toward men."

John 14: 27: "Peace I leave with you."

Rom. 3: 17: "The way of peace have they not known."

Rom. 5: 1: "Being justified by faith, we have peace with God."

Eph. 2: 14: "He is our peace."

Eph. 2: 17: "Came and preached peace to you which were afar off."

Col. 1: 20: "Having made peace through the blood of His cross.

In a subject like this, we could easily multiply these references from the concordance, each of which strikes us as supplying some fresh thought as to peace.

We next seek to group them, giving them somewhat in their moral order.

The importance of the whole subject would be suggested by the passage in Job (Job 22: 21), which would serve as an introduction.

1. As to the wicked:

a) No peace — Isa. 48: 22.

b) False peace — Jer. 6: 14.

c) Ignorance of true peace — Rom. 3: 17.

2. The foundation of peace:

a) Peace made — Col. 1: 20.

b) Peace provided — Isa. 53: 5.

c) Peace preached — Luke 2: 14; Eph. 2: 17.

3. Peace possessed:

a) By faith — Rom. 5: 1.

b) Christ Himself our Peace — Eph. 2: 14.

4. Peace enjoyed:

a) Kept in Peace — Isa. 26: 3.

b) Like a river — Isa. 48: 18.

c) Christ's peace given to us — John 14; 27.*

5. Peace at the end. Ps. 37: 37.

{*It will be noticed that we have peace spoken of in two ways here. "Peace I leave with you" seems to refer to what the Lord has accomplished by the sacrifice of Himself which is our portion. "My peace I give unto you" is the enjoyment of that which filled His own heart.}

Another interesting use of word studies is the gathering of the characteristic words found in a certain book. For instance, the phrase "These are the generations" occurs in the book of Genesis ten times, and gives us a certain characteristic of that book.

"As the Lord commanded Moses" occurs in Exodus with suggestive frequency.

"Holy" and kindred words give a key to the contents of Leviticus.

The book of Psalms has many characteristic words — "Selah," "according to Thy word," "enemies," "wait."

Proverbs invites a selection of many such words: "surety," "suretyship," "wisdom," "lying," "wicked," "slothful," "pride," "heart," "tongue," "feet," "lips," "eyes."

Similarly, Ecclesiastes: "vanity," "vexation," "under the sun."

Song of Solomon: "beloved," "spikenard," "spices," "charge."

Similarly, each of the Prophets doubtless will be found to have certain characteristic words which are prominent.

Coming to the New Testament, we find the same individuality in the different books.

The Kingdom of heaven" is the main phrase in Matthew.

"Immediately," "straightway," in Mark.

"Son of man," in Luke.

"Sent," "world," "Father," "abide," in John.

"Spirit" and kindred words in the book of Acts.

"Just," "justify," "righteous," "faith," "death," "dead," etc., in Romans.

And each of the epistles will be found to have certain words which are used with greater frequency according to their length than any other portion of the book.

For the purposes of comparison, a concordance of each separate book would have a value peculiarly its own. The writer has compiled a few concordances of this kind of the shorter epistles.

It is significant, for instance, that in Galatians the words "love," "holy," "holiness," are largely absent, while in Ephesians they are prominent. The reason is not far to seek. The law produces neither love nor holiness, and those who are occupied with it need not be surprised at its absence.

John's writings have verbal characteristics of their own in contrast to Paul's. Thus, where the latter speaks of "righteousness," John would speak of "life;" and "justification" in the one is paralleled by "new birth" in the other. "Child," or ' children," suggesting birth, is John's favorite expression, while "son," suggesting position, is Paul's. These words give the characteristic themes of the two writers, and furnish fresh evidence of the marvelous exactness and divine wisdom of the Spirit of God in the inspiration of Scripture.

As we go on with our word studies, our conviction of the verbal inspiration of the word of God will be deepened. We have but touched upon a vast field of research. Truly here, as in every department of the examination of this wonderful book, we can say: "There remaineth yet very much land to be possessed." Oh, for more courage, simplicity and diligence on the part of every individual child of God to enter into this good land and large, and possess himself of some of the treasures which lie upon its very surface its rugged hills inviting us to dig for iron and brass, and its apparently desolate wastes furnishing the occasion for fresh manna to be gathered!

2. Names, Their Use and Significance

The great frequency of names is apparent to the ordinary reader of Scripture. The Bible is a veritable biographical dictionary, historical thesaurus, and a geographical gazeteer. Names of persons and places abound everywhere. This in itself would show us that we cannot ignore their presence. A casual examination of Scripture, however, will show that many names, at least, have been given for specific reasons. Thus, the first names, Adam and Eve, Cain, Abel, Seth, have an evidently appropriate significance.

Adam is "made of the earth," as the word would suggest.

Eve, "living," was "the mother of all living."

Cain, "acquisition," speaks of the fond hope, so rudely disappointed, that he was the "gotten one," the promised woman's Seed.

Abel speaks of the "frailty" and brevity of his life.

Seth, "appointed," of the one appointed to fill his place.

Noah, "comfort," answers to his name.

When names have been changed, the reason has been given, a reason based upon their significance.

Thus, Abram, "great father," is changed to Abraham, "father of a multitude" — the change, as has been noted, effected by the addition of a single letter in the Hebrew, "he," the fifth letter of the Hebrew alphabet; number five speaking, as we know, of God with man. How truly does God with man change the lonely individual into the father of a multitude.

It is noteworthy that Sarai's name is changed at the same time by the addition of the same letter, exemplifying the same great truth.

Isaac, "laughter," recalls the laughter of both his parents in view of his birth, and suggests that joy which the coming of the true Son brings.

Jacob, "heel-catcher," was rightly so named, as his poor "hairy" brother Esau declared; while Israel, "a prince of God," is a new name with special significance given to him.

So we might go on speaking of Judah and the other sons of Jacob; of Moses and his two sons; of Joshua, "Jehovah-Saviour," and the "wholehearted" Caleb; of Achan, "the troubler;" of Samuel, "asked of God;" of David, "the beloved;" and Solomon, "the peaceable."

Evidently, Scripture itself gives us abundant justification of our contention that the significance of the names in the Bible is not merely of etymological interest, but furnishes at once a key to its fuller interpretation.

Similarly, places and localities are suggestively named: Egypt, Mizraim, "double smallness" or "narrowness," suggesting the well known geographical characteristics of that country with but a fertile strip on either side its river Nile, and also indicating that this world is but a narrow place, hemmed in by the unknown desert of the past and the future, with a little strip of brightness in the present.

Babel, Babylon, speak of the "confusion" begun and perpetuated there.

Beersheba, "well of the oath;" Shechem, "shoulder;" Shalem, "peace;" Jerusalem, "possession of peace;" all have the meaning of their names either given or suggested in Scripture; sometimes indeed the reason for a name is given.

Zoar, "a little one," so called by Lot.

Beth-el, "house of God," because God there appeared to Jacob.

Mahanaim, "two camps," because there the Lord's host as well as Jacob's is seen.

But it is ever the manner of the word of God not only to give us instruction and explanations, but rather to furnish us with the key which will enable us to prosecute further our studies in the direction marked out by it. This is one of the proofs of the divine inspiration of the word of God, one of the marks of the love and care of Him who would at once satisfy, while He awakens the hunger for knowledge in His people.

We find, therefore, that our Lord in interpreting parables, gives sample explanations, and leaves the key with us to investigate further. "Know ye not this parable; how then will ye know all parables?"

The familiar use of Melchisedec in Hebrews 7 authorizes us to believe that names throughout the entire word of God can be similarly examined in a reverent spirit.

Melchisedec means, as we are told, "king of righteousness," and this is what characterizes him who is the type of our Lord who is both King and Priest and whose personal characteristic is righteousness — righteousness the girdle of His loins, and every claim of divine righteousness having been met by His perfect sacrifice of Himself. Thus, He is fully Melchisedec, "King of righteousness," "Priest of the most high God." He is also "King of Salem," suggesting not only Jerusalem, the literal city, but of "peace," which is "the work of righteousness." Thus as "King of peace," we see Him unchanging and ministering the fruits of His own work in righteousness.

Furthermore, the order is emphasized. He is first "King of righteousness;" after that, "King of peace." There can be no true reign or any peace until every demand of righteousness has first been met. This, as we have said, gives us a clue with which we can penetrate into the apparently meaningless array of words in genealogical catalogues or intricate lists of the cities, boundaries, etc., of the land. (See Joshua 15 — 21.)

"But," it will be asked, "do you mean that every name of every person in the Bible has a significance?" There can be but one answer to this. It certainly has a literal meaning which a careful study of the derivation of the word will supply, and what has been said will justify us in expressing the belief that every word has a spiritual significance which will require only care, faith, patience and diligence to ascertain.

We would say here, as has been remarked in other connections, that undue prominence must not be given to this department of Bible study. We shrink from the crude attempts at explanations of intricate or obscure passages given by those who are not well grounded in divine truth. Such efforts both cramp the one who attempts them and bring into reproach a very delightful, refreshing and important department of Bible knowledge. Let all things be kept in their proper place and proportion. We must not surfeit either ourselves or others with a mass of questionable matter, gleaned from partial study.

We might add just here, deferring to another place the full mention of it, that the whole subject of etymology, or significance of names, in the Hebrew, and especially in the Greek, is yet in its infant stage. The subject has been so long neglected, worked by so few, that the results, while so satisfactory in a large number of cases, are in many others uncertain.

Ere closing this, we might make an attempt to follow the leading of Scripture and see whether well ascertained meanings of names give any further clue to the interpretation of a passage.

Noah means, as we have seen, "rest" or "comfort." His father Lamech gave it in faith that the divine comfort would be given through him, a hope well founded. In Gen. 8: 4, the ark rested, literally "Noahed," upon the mountains of Ararat. In the 21st verse of the same chapter, "the Lord smelled a sweet savor," literally "a savor of rest," or Noah. In each case, the root is the same, and shows how truly God answered the faith, seen in his name, by bestowing rest in the midst of a scene of desolation — declaring that the sacrifice was the basis of it.

Phinehas, "a mouth of brass" is singularly appropriate to him who was so unyieldingly faithful to God, and by his relentless judgment of sin secured an abiding priesthood for himself and family.

Eleazar, the son of Aaron, "my God is help," was the successor of his father — an evident type of Christ in resurrection — as Aaron the priest dies, Eleazar is clothed with his garments. This same name, clothed in the Greek of the New Testament, "Lazarus," is associated with the resurrection of the brother of Martha and Mary, as well as hinted at in the case of that beggar who was carried by the angels to Abraham's bosom, for whom, therefore, opened a new life of blessedness.

These are but suggestions which can be abundantly multiplied, and we shall find with increasing knowledge of these details, we are being furnished with a network of truth which shows us how the word of God is a seamless robe woven from the top throughout, in which not a single thread is useless or disconnected from its place.

3. Numbers and Their Significance

We are already prepared to believe that if names have a special meaning, so also must numbers, and indeed everything else in God's precious word. We will therefore without any preamble see what Scripture has to say upon this subject; and here at the very threshold of our Bibles, we have a most manifest numerical order in the six days of creation followed by the seventh day of rest.

We have gone somewhat fully into this subject in another book, to which we must refer the reader.* The result of our investigation there gives us the following conclusion:

{*Handbook on the Pentateuch.}

One is the number of origin, creation, sufficiency, and so on. It is the fitting number of God and of the Father.

Two speaks of help and deliverance from evil. It is the number appropriate to the Son, the Saviour and Deliverer.

Three speaks of manifestation and of Him, the Holy Spirit, who is the unfolder of truth. "God is light" (that which manifests), and it is significant that light is composed of a threefold ray. "Three" also suggests resurrection,which is so closely connected with the manifestation of God and His power; also of the sanctuary where His presence is manifested.

Four is the earth number — of trial, weakness, and failure.

Five is the creation with another coming into it, and suggests in addition to other features, the incarnation of One who embraces in His own blessed person, God and man. It is also the number suggesting responsibility.

Six is the number of man's day, the limit of human labor and activity, and therefore of evil so constantly carried on in man's energy. It thus suggests divine restraint and victory over evil.

Seven is the rest number. It speaks of completeness, leaving nothing to be added or desired in that sense. It therefore completes the perfect series.

Eight, being a fresh beginning, is therefore the number of the new creation.

Nine is a multiple of three; it is its square, we may say an intensified three.

Ten is a double five, suggesting the two-fold measure of man's responsibility as seen in the two tables of the law, the obedience demanded Godward and manward.

Eleven seems to be one short of twelve.

Twelve is the great governmental, administrative number — the twelve tribes, twelve apostles, twelve gates, etc. It is the number of Israel's unity as seen in the twelve stones set up in Jordan, and the other twelve brought up and set up in a pillar on its banks the twelve stones in the altar of Elijah; the twelve loaves of showbread, etc.

Other numbers seem to be multiples, as "fourteen" is a double seven, as though manifesting the completeness suggested by that number. Thus, our Lord's genealogy in Matthew is divided into three sets (the number of full manifestation) of fourteen generations each, in which man is completely manifested and all is laid bare. It is only in the fulness of time that God thus sent forth His Son.

"Twenty," "forty" and other multiples of ten give us the characteristic of responsibility suggested by the ten in combination with the other number. Thus, "forty" speaks of full testing under responsibility; "eighty," the limit of human life — four score, responsibility doubled, tested, and the end," Yet is their strength labor and sorrow, for it is soon cut off and we fly away."

Numbers may be seen in various relations to each other, as the first four rules of Arithmetic show us. They may be added together, subtracted, multiplied or divided. We have illustrations of each of these uses of numbers, and no doubt a spiritual significance is attached to the process in each case. Joseph means "addition." At his birth, his mother said: "God shall add to me another son."

The early chapters of the book of Numbers show how the tribes were enumerated and added together in various camps. Addition suggests strength. "Two is better than one." Spiritually, it suggests the help afforded by increase. All growth is addition. The Lord "added" to the Church daily such as were being saved.

Just here we may guard against the too literal use of the concordance in such a connection as this. The familiar passage in 2nd Peter, "Add to your faith, virtue," etc. , is not really addition, but, if we may speak arithmetically, multiplication. It is, "Have in your faith, virtue"; that is, let your faith be characterized by courage; your courage by knowledge; your knowledge by self-control, etc.

Subtraction, the taking away, suggests in the same way a lessening and weakening. "If any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life." The value of a piece of land was calculated by the number of years to the year of Jubilee. Thus, its full value was estimated on a fifty year basis. Every year nearer to the Jubilee subtracted so much from the value of the land.

Multiplication, as its name suggests, speaks of growth in a fuller way indeed than addition, which is simply an increase in one direction, whereas in multiplication each figure is laid hold of and increased as many times as indicated by the multiplier. For instance, "seven" is formed by the addition of four and three. Twelve is the multiplication of the same numbers. In "seven" we have that completeness which includes heaven and earth — we might say reverently, God and His creation; while in "twelve," the number prominent in the foundations and gates of the heavenly city, we have "four," the number of earth, of human weakness laid hold of and increased according to divine power.

Division is the opposite of multiplication, its very name suggesting separation. We know, alas, something of this in an evil sense, and yet even here there is a good side. God has divided the inheritance amongst His people; the word for "the rivers of water" in Ps. 1: 3 is a derivative of the root, "to divide." Refreshment flows in where there is a cleaving asunder of what would hinder its entrance. Thus the very word of God which is "quick and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow," but opens the way for the stream of refreshing to enter into the inmost parts of the being.

Fractions are division in another form. They express the relation of two numbers to each other, indicating a division. They also speak of a proportionate part of a given whole. Thus, a shekel is twenty gerahs (Ex. 30: 13), half of which was to be given by every man as a ransom for his soul. This gives us the familiar "ten," suggesting that redemption is commensurate with full responsibility Godward and manward. The atonement price, the blood of our blessed Lord, is a full satisfaction to God for man.

The ordinary measure was the ephah, one-tenth of which was an omer, the food of one man (Ex. 16: 16, 36). In the meal-offering, the measure of fine flour which accompanied the burnt-offering was in proportion to the size and importance of the animal offered. Thus, for a lamb, one-tenth deal, that is one omer was given; for a ram, two-tenths, or one-fifth; while for a bullock, three-tenths, "three measures of fine flour," which speak of the fulness of Christ.

The fractions, 1/2, 1/3, 1/4, we find in connection with the drink-offerings in Numbers 28 and 29. These too were in proportion to the size of the offering, as was the meal-offering. "One-fourth," the smallest number, may suggest a comparatively feeble measure the earth estimate of Christ; "one-third" intimates a fulness when once completed; while the "half" reminds us of the other half, or, as the Queen of Sheba said of the glories of Solomon, the half had not been told her; so we have never yet grasped the half of the glories and blessedness of our Lord.

This is a mere hint as to the wide field open for us in the study of numbers in Scripture. As has already been seen, when applied to the structure of the books in their groups or the subdivisions of individual ones, the numbers have a marked function in indicating the contents of the special portion to which they are attached.

4. Reference Work

It is to be regretted that most references of our ordinary Bibles are merely parallel passages, or so remotely connected with the subject that they fail to elucidate the text in a sufficiently helpful way. This, however, should not discourage us from making use of Bible references. Probably, as has already been suggested, each reader can make his own set of references,which will be doubly valuable; but it is well in reading the Old Testament to refer to the references to the New; and particularly in the New, to look up the passages which are there quoted. A number of Bibles in their "helps" give a list of the quotations of the Old Testament in the New, and these could easily be entered or indicated by marking them. It necessarily consumes a good deal of time to turn to references, and therefore we must not slavishly do this, but if we accustom ourselves to look up a few in our daily reading, we shall soon acquire a facility in this direction.

5. Memorizing the list of Bible Books.

It may be almost out of place to speak of memorizing the books of the Old and New Testaments in the order in which we find them in our Bibles. They should be so familiar to us that we should have no more difficulty in turning to one of the minor Prophets, Esther, the epistle of Jude, etc., than to any of the rest. It is also desirable to have a general idea of the length of all the various books as indicating, not exactly their importance, but the space which they occupy. Thus, the number of chapters in Haggai or Obadiah, Amos or Micah, will supply us with little pointers as to the place they occupy.

Most of these details should be taught the children at their homes. Many a happy season can be spent with them thus, and our own memories be refreshed as we hear them recite the list of the Bible books with perhaps the number of chapters in each, or engage in a competitive test in finding and reading a half-dozen references.

Speaking of the children, tender memories will arise of how we have sought to make the Bible a familiar and revered book to which they could turn, even for relaxation as well as instruction. The description of some familiar scene without mentioning names; the formation of anagrams such as "God is light" by asking the names of various Bible characters. In this way, Scripture or Bible books at least become familiar to the young, and God can use these things later on.

This by no means exhausts the various details and lines of Bible study which could be included under this general head. We would reiterate that God's precious word stands open for our minutest, most painstaking examination. "In all labor there is profit," and "Much increase is by the tillage of the poor;" so that we need not, because of our lack of education, want of time, habit of mind, or whatever it may be, hesitate to enter into such blessed work. The reward is great. Only let us seek to direct our activities into channels which will yield the surest and quickest results.

As in our food the diet for children, the delicate or the aged, is largely confined to simple and easily assimilated articles, leaving other things, however palatable and useful in their places, to those of stronger digestion, so it is in the spiritual realm. Thank God there is abundance of milk and honey in the land, and we can eat our bread without scarceness under the eye of our God which rests in love continually upon it.