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BIBLE STUDY WHICH GOD WILL APPROVE

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Seventh-Day Adventist Publishing Association · Battle Creek, Mich. · Thursday, March 4, 1880

FromThe Advent Review and Sabbath Herald, Advent Review and Sabbath Herald, Vol. 55, No. 10

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BIBLE STUDY WHICH GOD WILL APPROVE.

By J. M. Hopkins

BY J. M. HOPKINS.
PAUL wrote to Timothy, “Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” 2 Tim. 2:15.
The principles regulating the use of language must be observed in the study and application of Bible teachings, as well as elsewhere. It is because those principles are disregarded that so many are able to “prove anything by the Bible,” or to prove that it is self-contradictory. It is by a departure from those principles that the numerous theorists are enabled to sustain their respective theories, and thus keep alive the Babylon of the age.
All know that many words that are in common use, and of frequent occurrence in the Bible, have more than one signification, sometimes five or six, and the correct meaning in any given case must be determined by the general tenor of the subject under consideration; otherwise the subject will suffer violence at our hands. This should be done with a view to harmonize one with another, and thus let the teachings of all stand out bold and clear as the saying of one, causing unity of testimony and strength of argument. This can be done in every instance by giving the true signification to the terms used.
On the other hand, by giving an assertion made by one writer a limited signification, and that made by another writer on the same subject the broadest signification, a difficulty arises and the skeptic exclaims, “A contradiction.” But all the contradiction there is, is caused not by any conflicting statements of the writers of the Bible, but by the erroneous renderings of expositors.
A few cases will serve to illustrate, and perhaps remove a difficulty from the mind of some reader. Of the destiny of the wicked, Mal. 4:1 says: “For, behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” Again, Obadiah says, “They shall be as though they had not been.” Verse 16.
Language more forcibly setting forth the annihilation of the wicked, as conscious beings, could not be used. But the objector, seeking to sustain the doctrine of the consciousness of the wicked throughout eternity, cites Rev. 20:10: “And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night forever and ever.”
According to popular theology, these passages are directly contradictory, and the infidel loses no time in making capital of it. But is there not some consistent way to harmonize them?
According to different lexicographers the terms “forever and ever” in the New Testament, translated from the Greek aionios and aion, may have the broadest, or they may have a limited signification. We quote but one, Schrevelius: “An age, a long period of time; indefinite duration; time, whether longer or shorter.”
With this fact thus before us, we can easily reconcile the teachings of Malachi with those of John. While a duration of time will be occupied with the punishment of the wicked, it does not necessarily imply eternity. Rev. 20:10 does not necessitate it, other scriptures forbid it; and thus by giving the “forever and ever” of Rev. 20:10 its true meaning, by being guided by that principle which prevails in the use of words, we find no discrepancy between the two statements in question.
But as further proof, if possible, let us notice the “forever” of another passage. In the Jewish age, servants were permitted to go out free in the seventh year. But in case a servant wished to remain with his master, it was necessary to place a mark upon him, that he should thereafter be known. Thus we read, “Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the doorpost; and his master shall bore his ear through with an awl; and he shall serve him forever.” Ex. 21:6. Any rational being knows that the relationship of master and servant will not be sustained throughout eternity; hence the “forever” must be limited to the mortal life of one or both parties. Thus it is in all the Bible. The subject must determine the sense of the language used; otherwise we shall do despite to the word of inspiration.
Another case: Those who teach that there is no holy time in this dispensation, cite as proof the words of Paul in his epistle to the Romans, chap. 14:5: “One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind.” This is claimed to sweep all holy time from this dispensation, leaving man under no obligation to observe any day. But how will this position harmonize with other scriptures? Read Rev. 1:10: “I was in the Spirit on the Lord’s day.” This language was written thirty-six years after Paul’s epistle to the Romans; and how, we ask, could John recognize the “Lord’s day” then, if there was none thirty-six years before? Since, then, there was holy time in Paul’s time of writing, how shall we understand the sweeping term “every day”? We reply, By being governed by the subject, a key to which we find in verse 2: “For one believeth that he may eat all things; another, who is weak [in the faith, verse 1], eateth herbs.” Here Paul speaks of eating, and also of eating “herbs.” By referring to Ex. 12:8 we get Paul’s meaning: “And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it; . . . it is the Lord’s passover.” Verse 11. Thus we see that Paul makes no allusion whatever to the Sabbath of the Lord, but his term “every day” must be restricted to those typical days, which, like the passover, ended at the cross, else he conflicts with John, which cannot be.
Another text of Scripture clearly proves that the term “every day” may have a limited signification. When the Lord rained bread from heaven, he commanded Israel to “gather a certain rate every day.” Ex. 16:4. But we read in verse 26, “Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none.”
Other instances might be named (See 1 Tim. 4:4, 5, in comparison with Isa. 66:15–17); but we have shown that in order to understand the Bible we must be governed in our researches by the subject of the writer, and compare his words with all other scriptures bearing upon the same subject. If our preconceived views may not correspond with the united testimony of Inspiration, let the “views” drop, and take instead the blessed, holy word of God, and build upon that. Jesus prayed, “Sanctify them through thy truth; thy word is truth.” John 17:17. David said, “Thy word is a lamp unto my feet, and a light unto my path.” Ps. 119:105. “And take the . . . sword of the Spirit, which is the word of God.” Eph. 6:17.
We transcribe below a few lines of poetry from an anonymous writer, as they are forcible, and to the point:—
“’Tis one thing now to read the Bible through, Another thing to read to learn and do; ’Tis one thing now to read it with delight, And quite another thing to read it right. Some read it with design to learn to read, But to the subject pay but little heed; Some read to bring themselves into repute, By showing others how they can dispute; Some read it for the wonders that are there, How David killed a lion and a bear; One reads with father’s glasses on his head, And sees the thing just as his father did; Another reads through Campbell, or through Scott, And thinks it means exactly what they thought. So, many people in these latter days, Have read the Bible in so many ways, That few can tell which system is the best, For every party contradicts the rest.”
Reader, “How readest thou?” Luke 10:26.