Pulpit

Exploring the Word of God

W. E. READ, General Conference Field Secretary

 It is incumbent upon every minister of God that he search diligently the Divine Oracles. This means more than hastily glancing at the pages of Holy Writ; it means much more than casually perusing a chapter; it means much more than skimming the surface with little or no impression left on the mind.

During His ministry the Saviour sought to impress this vital truth upon the minds of His listeners. He referred them to the Scriptures of the prophets, to the will of God as revealed in the books of Moses, in the prophets, and in the holy writings. It was His purpose to direct the people to the word of God, which was preached Sabbath by Sabbath in their synagogues, and to lead them to know what God had counseled for their eternal welfare. Jesus encouraged men to study the sacred revelations of God. He rebuked the religious leaders of His day for their neglect to obey the word of Jehovah. From His lips we read such words as "Have ye not read?" (Matt. 22:31); "Did ye never read?" (Matt. 21:42).

God desires that His church shall receive rich spiritual blessings from a careful meditation of the Divine Word.

In Revelation 1:3 "he that readeth" and "they that hear" are referred to. It will be well to observe the singular in one instance and the plural in the other. The message, then, is evidently to a minister who reads to his congregation; he is blessed in reading, and the congregation is blessed in hearing.

The Greek word translated "read" in these texts means much more than a casual glance or hasty survey. It means reading with an objective, reading with the interest to know, and to know thoroughly. The word is anaginosko, and is used in the Septuagint in the book of Nehemiah, where we read:

"And he read . . . ', and the ears of all the people were attentive unto the book of the law" (Neh. 8:3). "So they read in the book of the law of God distinctly, and gave the sense, and caused them to understand the reading" (verse 8).

Reading the glad tidings from heaven is good, but there is something of greater importance, and that is what grows out of our reading namely, an understanding of the Word of God. This the Saviour stressed when He was here among men. On one occasion, referring to the book of Daniel, He said, "Whoso readeth, let him understand" (Matt. 24:15). He who bears fruit to the glory of God is he that "heareth the word . . . , and understandeth it" (Matt. 13:19).

We might note a few of the words in the Scriptures that stress the concept of careful, painstaking, and deeper study.

We Are to Consider

We read in Hebrews 3:1, "Consider the Apostle and High Priest," et cetera; but the word for "consider" in this instance is katanoeo, which means "to see or discern distinctly," "to mind accurately," "to put the mind down upon." The rendering of Hebrews 3:1 in some of the translations is quite significant. Weymouth, instead of "consider," gives "fix your thoughts on." The Twentieth Century New Testament renders it "fix your eyes on." Rotherham gives "attentively consider."

There is another word dialogizomai which is used several times in the New Testament but is rendered "consider" only in John 11:50. This Greek word is rendered by such words as "dispute," "reason," "think," "reason through," et cetera. Moulton and Milligan in their vocabularies of the Greek Testament tell us that in the New Testament this word always has the meaning of "inward deliberation."

We might observe also Matthew 6:28: "Consider the lilies of the field," et cetera. This word is from the Greek katamanthano, which means "to learn fully," "to comprehend thoroughly."

We Are to Meditate

The apostle Paul counsels Timothy, his son in the faith, to "meditate upon these things" (1 Tim. 4:15). The Greek word here is meletao, which conveys the thought of taking care, of caring for anything; to meditate.

This counsel to Timothy to meditate involves the thought of doing something, of taking care for something; hence it has the idea of spiritual exercise. Weymouth translates it "practise these duties." Moffatt's translation is to "attend to these duties, let them absorb you." *

The Spirit of prophecy admonition is much to the point in this connection:

"Let the student keep his Bible always with him, and as he has opportunity, read a text and meditate upon it. ... Let him improve the opportunity to gain some precious thought from the treasure house of truth." Counsels to Parents, Teachers, and Students, p. 463. "He who desires to be profited by the Scriptures must meditate upon the truth." Christ's Object Lessons, pp. 59, 60.

In Psalms 119:48 the psalmist tells us of his set purpose to "meditate in thy statutes." The Hebrew word used here, siach, involves penetrative, diligent thought and purpose. It means more than surface thought; it means to be deep in thought.

We Are to Study

God's counsel to us is well expressed by the great apostle to the Gentiles in his declaration, "Study to shew thyself approved unto God" (2 Tim. 2:15). Here we have a word that is used several times in the New Testament the word spoudazo but only once rendered by the word "study." Its real meaning is "to move speedily," "to make haste," as manifested in earnestness, diligence, and zeal. This thought is reflected in some of the translations, as for instance Weymouth's, which gives "earnestly seek"; or Moffatt's, rendering it "do your ut most."

We Are to Search

Jesus on one occasion said to the people, "Search the scriptures" (John 5:39). By this Jesus meant that they were to search diligently the Scriptures of truth.

The text, of course, might be understood in two ways. If we recognize the word "search" to be in the indicative mood, we might read: "You search the Scriptures. You revere and examine them critically. You think so highly of them that you regard them as the source of eternal life. Yet you will not have faith in me, even though these very Scriptures testify of me."

If we recognize the word "search" to be in the imperative mood, then we would regard this expression as a plain command from the Lord to search His Holy Word.

Although Greek scholars tell us that this expression can be understood in both senses, either as a command or as a mere statement of fact, some favoring the one and some the other, Dean Alfred, in his Greek New Testament, remarks: "I believe the imperative sense only will be found to cohere with the previous verses."

It so happens that there is another expression, very similar in form, in the book of John. In John 15:20 we observe the remark of Jesus that is identical in form and mood, which reads, "Remember the word." In this instance we experience no difficulty in regarding the expression as a command. Seeing, however, that it is in the same form in John 5:39, one might conclude that it would be the same mood there. Dean Alfred concurs in this, as we have just observed.

The Spirit of prophecy also is in full accord with this understanding of the expression, as will be seen in the following:

"Jesus, the world's Redeemer, bids men not only to read, but to 'search the Scriptures.'" Testimonies on Sabbath School Work, p. 30. "Repeat to all the Saviour's command: 'Search the Scriptures.'" Testimonies, vol. 5, p. 388. " 'Search the Scriptures,' said the heavenly Teacher." Ibid., vol. 3, p. 81. "All should become Bible students. Christ commanded His followers: 'Search the Scriptures.'" Testimonies, vol. 2, p. 634. The word for "search" in this case is ereunao, which means "to search into," "to investigate," "to explore." Another text worthy of notice is Acts 17:11. There we read concerning the Bereans that they "searched the scriptures daily." Here is a word of deep meaning. The Greek word anakrino means "to investigate," "to inquire," "to ex amine critically." The Twentieth Century trans lation of this word is "examined."

There is another Greek word that expresses the thought, and that is exereunao; and this is rendered in 1 Peter 1:10: "The prophets have enquired and searched diligently." The Spirit of prophecy counsel on this experience is as follows:

"At Berea Paul found Jews who were willing to investigate the truths he taught. . . . "The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records; and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts." Acts of the Apostles, p. 231.

Let us as workers, then, give heed to the following counsel from the messenger of the Lord:

"There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God's word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God's word is unfolded to our minds by His Spirit." Testimonies, vol. 8, p. 157.

How important, then, that we consider, meditate, study, and search the Word of the ever lasting God!

Who Is a Good Speaker?

JOHN D. GEORGE

Speech is the outward expression of man's O inner experience. Said the Master, "Not that which goeth into the mouth . . . ; but that which cometh out . . . , this defileth a man" not because words themselves possess inherent power, but because they reflect outwardly man's inner thoughts and feelings. Many so-called modern speech experts seem partially blind to this fundamental truth.

Many of them suggest that fair speech, like an outer garment, may be put on for the occasion or cast aside at will. They would represent personal success as turning upon a mere outward form of words and expressions. "Learn these rules; try these tricks; manipulate men's minds after this manner," say they, "and the world and its re sources lie at your command."

But history belies their petty theories. Great truths do not come at the bidding of those who would turn speech to their own selfish ends.. They are nurtured rather in the hearts of men willing to forget selfish gain and personal danger. Their eloquence is not from superficial laws of human behavior. It arises instead from minds wherein God has graven great thoughts and noble sentiments.

This does not, however, vindicate the opposite theory that effective speech is assured by an adequate knowledge of one's subject. A familiar case indeed is the man who knows what he wants to say, but somehow cannot say it effectively. The mind closely stocked with factual material, like a library shelf of dusty tomes, may preserve mere information, but rarely sheds either light or warmth. Like the bones of Ezekiel's vision, the dessicated remains of human knowledge can rarely be clothed with the flesh of living dis course.

The Middle Path

No, one error is as bad as the other. Arrayed on one hand, the superficiality experts cry, "Try the personality method. We will make you dynamic." And against them stand those bookish souls who solemnly affirm, "Stuff the mind with knowledge. This is the true way." But here all may well heed the word of the prophet to "turn not aside . . . , to the right hand, or to the left." There lies a middle path a method that seeks to discover the best in each school of thought, and thus maintain the balanced view point. It is truth, not pretense, that gives to speech its conviction.

The world's great speakers are not found among those who cultivate the external graces only. Gorgias, the Leontinian, enthralled ancient Athens with his brilliant gifts of oratorical artistry. Yet small indeed were his lasting con tributions to human knowledge. Like a rocket he burst above the horizons of the ancient world, then went out, leaving in history's dark skies only ember trails to betoken his passing. Herod Agrippa of Biblical infamy died under divine disfavor because, though he had mastered the externals of oratorical persuasion, he had completely neglected the development of a cor responding worth of character, "because he gave not God the glory," either by his words or in his life and spirit.

Nor have the great speakers been those who cultivated knowledge but neglected the art of communicating transmitting it. Socrates, his beautifully reasoned defense notwithstanding, failed to deliver his life before the Athenian council. Indeed, but for his pupil Plato, his thoughts might never have lived on in a form capable of influencing succeeding generations.

President Hoover once confronted his engineers with a critical problem the exact location of the Boulder Dam abutments. Opinions advanced by two graduates of a well-known engineering college failed to carry. Then, after construction had advanced and the wisdom of their advice, too late, was vindicated, Hoover remarked, "What kind of school is it that gives men sound engineering training, but does not teach them how to present their views accept ably?" Since then speech training has been a graduation requirement at that school.

Today's speakers should pattern after none of these. They should not emulate the courier of David's army who outdistanced his rival, but bore no message of consequence. Nor should they be as those who say, "I go," but go not who have the message, but do not, or cannot, deliver it. Rather let them cultivate inwardly the garden of the soul, and not neglect the external graces of corresponding beauty.

Some may object, "But Jesus knew no discipline in speech forms and methods." However, is that true? Day by day He nurtured a strength of body the fitting counterpart of the great words He was to utter. Moment by moment He held converse with the beauties of nature. Morning by morning He drank in the great truths penned by poets and sages of antiquity. Week by week in synagogue and workshop' He learned the speech of His own times. And all the while the beauty of an inner grace kept pace with its external manifestations, and the gospel writer could truly say, "Jesus increased in wisdom and stature, and in favour with God and man."

Examples of Poor Speaking

Men today may well heed His example lest they be tempted to "make clean the outside of the cup and of the platter," or like whited sepulchers "indeed appear beautiful outward, but are within full of dead men's bones." The warning applies even to gospel workers, for many who stoutly stand in defense of truth in dicate, by one sign or other, a growing doubt.

There is the evangelist,. for example, into whose delivery has crept an ungainly assortment of awkward gestures, spectacular pyrotechnics, strange vocal tricks artificial additions which, astounding though they may be, arise not at all from the thought and feeling, and are alien to his delivery. He is, perhaps, losing faith in the power of truth to arouse its own interest and secure its own conviction.

There is the radio speaker who, with all his genuine sincerity, unwittingly forces a sentimental style of overdrawn sympathy. His listeners, subconsciously perhaps, but nonetheless surely, detect the artifice and inwardly with draw. Perhaps he too is losing faith in the power of truth itself, unhampered, to work out in him its own most effective expression.

How settle the question of who is the good speaker? The criterion is neither "Does he know?" nor "Is he good?" nor yet "Has he personal power?" All these must be combined. He must possess the methods of truth in his mind; he must desire the good of men in his heart; and, along with these, he must command the ability to impart the external power of persuasion and conviction to the truth and goodness within.

In the words of a simple parable we might say, "The petal needs the stem, and both need the root else there is no flower." Just so the word needs the knowledge, and both need the character, or there is no speaker. Or, in the words of the ancient master, Cicero, the truly great speaker is "the good man, skilled in speaking."