[NOTE.—Miss Rose Boose is a Bible teacher of long experience. She has made the entire Bible her main study. She recognizes that every Bible instructor should have a broad background of not just doctrinal books such as Daniel and the Revelation, but of every book of the Bible. Each book fits into our present truth message. Miss Boose has been a classroom, as well as a field, Bible instructor. She is the author of a very valuable work, Let's Study the Bible, published by the Pacific Press. The Ministerial Association heartily endorses this excellent book, and we believe that every Bible instructor in denominational work would be enriched by its information. Her article will be read with keen interest by every type of worker in our cause. —L. C. K.]
There is no question but that the consecrated Bible instructor is a student of the Word of God. However, we shall consider the how of reading it to the best advantage. Let it be said that there is no one way of reading that is the best, above all others, but there are ways by which we may get the most intelligent help from the amount of time devoted to the reading of the Scriptures.
Within the covers of one Book, we have that which was "written in the law of Moses, and in the prophets, and in the psalms, concerning me" (Luke 24:44).
The law of Moses gives us the beginning of all things; God's responsibility toward His creatures; man's obligation toward his Creator. Then we read of the change brought about by sin and God's effort to restore man to his original home and place. There also is the law of God to guide and direct man in his efforts to restoration.
The historical portion of the Bible is given accurately and connectedly, presenting an understandable view of the leadings of God among the nations of earth, as they come in contact with God's people and contribute in some way to the unfolding of the great controversy between good and evil.
The poetical books are devotional in their character, revealing God's love toward man, and meeting the needs of every experience of the human heart.
The prophets are indeed as "a light that shineth in a dark place, until the day dawn" (2 Peter 1:19).
Whatever portion of Scripture one may read, with devout heart and mind, rich blessings will be received; but we need to read in such a manner that with the blessing we may also add to our knowledge of Scripture and be able to visualize the Book of God as a whole, with events in their proper relation one to another. This we are told is essential.
"The student should learn to view the word as a whole, and to see the relation of its parts. . . . He should understand the nature of the two principles that are contending for supremacy, and should learn to trace their working through the records of history and prophecy, to the great consumation." —Education, p. 190.
We read again, "Observe system in the study of the Scriptures."—Testimonies on Sabbath-school Work, p. 11.
How shall we do this? Reading a few verses or a few chapters here and there at a time will not give that over-all picture nor "the relation of its parts."
There is no better place to begin than at the beginning, Genesis 1:1. We have here in the first book of the Bible a record of the "generations of the heavens and of the earth when they were created" (Gen. 2:4); the "generations of Adam" and of the patriarchs. Let us look at these generations more closely.
In the first one, touching creation, we find several points of great interest in our study of the Bible: The introduction of the Godhead; the beginning of days, with evenings and mornings; the record of the fourth day, in which we are told that the sun and moon and stars are to "be for signs, and for seasons, and for days, and years." In this section the Sabbath is made and sanctified. Its beginning with evening is clearly stated, as all days began thus.
Next we find the generations of Adam (Gen. 1-5), those of Noah (chs. 6-11), and those of Abraham (chs. 12-25). By reading these sections in one sitting we gain a clearer understanding of each of these families and God's dealings with them. We meet Abraham again in much of the Bible, as we continue reading, and the accurate background of his life and experiences in these early chapters will be a great help in evaluating what we shall read of him. We may finish Genesis in this manner—Isaac (chs. 26, 27), Jacob (chs. 28-38), Joseph (chs. 39-50).
Continuing our reading, we find that the Bible deals with the one family of Abraham, which according to God's promises would become a great nation and a blessing to all the world (Gen. 12:1-3). This promise was fulfilled through Abraham, Isaac, Jacob, Judah, to David and Solomon, in whose reign the nation was established in its own land and at peace with the nations about them. Beginning with the first book of Kings, chapter 12, we find two nations in contact with other nations, resulting in much evil and distress.
From this point we find the writings of the prophets, both major and minor. The prophets identify themselves and the time of their writing-s by naming the kings under whose reign they prophesied. This is a great help in "seeing the relation of its parts" in seeking to get a view of the Bible as a whole.
As an example, Haggai says he prophesied in the second year of Darius the king in the seventh month and the first day of the month. Where shall we find a connection with Darius that will give us the background for this message? In Ezra 4:24 we read, "Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia." The fifth chapter of Ezra introduces the prophet Haggai; therefore, in order to see the "relation of its parts" to the restoration of Judah as brought to view in the book of Haggai, it will be more interesting to read Haggai with the book of Ezra, following chapter four. Thus we "observe system in the study of the Scriptures."
Its Own Expositor
"The Bible is its own expositor. Scripture is to be compared with scripture."—Education, p. 190.
"We should day by day study the Bible diligently, weighing every thought, and comparing scripture with scripture."—The Great Controversy, p. 598.
Similar statements may be found many times in the writings of the Spirit of prophecy, and the more carefully one studies the Bible the more this fact will be impressed upon the mind.
Our church came into being in fulfillment of the prophecies of Daniel and the Revelation. To us has been committed the responsibility of teaching these great prophetic books. Prophecy and history must be studied diligently, that we may clearly see and teach the overruling providence of God in the affairs of this world and know the times in which we live.
How shall we teach the prophecies without using a voluminous amount of history? We as teachers of the Bible and its prophecies should certainly know history, and know it accurately, because history says in effect that God's predictions have come to pass. While this is true, we should remember that most of our Bible readers have forgotten all the history they ever read during their days in school. If, then, in teaching the prophecies we marshal one historical evidence after another, the tendency will be for our readers to look upon the Bible as unintelligible without first taking a course in history. True, they will listen with interest to the story about the great kingdoms of the past, but what will our teaching accomplish unless the readers are led to realize that they themselves may understand the prophecies by a careful reading of the Word?
As an illustration of the Bible being its own expositor, let us consider the prophetic chapters of Daniel, taking the second chapter as the basis for our study. Here we have the familiar outline of the kingdoms of this world from the days of Babylon to the setting up of the kingdom of God. In the introduction to the book of Daniel we are told that Nebuchadnezzar is the king of Babylon. It is he who dreams, and demands to know what he dreamed and the interpretation of the same. Daniel is brought before the king, and first relates the dream the king had forgotten, then interprets it.
Coming to verse 38, we have a definite statement as to the meaning of the first portion of the image in these words: "Thou art this head of gold." Then "another kingdom," and yet another "third kingdom of brass" was to appear on the stage of action.
It is a very simple thing to quote a statement from history naming the second and third kingdoms brought to view in this chapter, but it would be more profitable to the reader to follow through the book of Daniel for its own interpretation of the prophecy.
In the fifth chapter of Daniel the downfall of Babylon is brought to view, and Medo-Persia is the power that accomplishes this overthrow. (Dan. 5:28, 30, 31.) Next, what is the "third kingdom of brass, which shall bear rule over all the earth" (Dan. 2:39)? The answer is found in Daniel 8:20, 21. The ram is declared to be Medic. and Persia, and it was to be crushed by the he-goat, which is Grecia. We have found the first three divisions of the image definitely named: Babylon, Media Persia, and Grecia.
The fourth division of the image of Daniel two is not so definitely named. We are told that the fourth kingdom is the last kingdom and will continue in one form or another till the God of heaven shall set up His kingdom, which shall never be destroyed. The fourth kingdom is best identified by its characteristics, which are mentioned in every line of prophecy in Daniel, beginning with Daniel 2:41, 42 through chapters 7, 8, 9, and 11. In Daniel 11:36-39 the last phase of Rome is revealed. We also find that in Daniel 11:20 mention is made of one who was to arise and was to be a "raiser of taxes." This is understood to refer to Caesar Augustus and the tax levied by him at the time of the birth of Christ, when all the world was taxed (Luke 2:1).
Here within the scope of this small book of Daniel is found the interpretation of its prophecies, and an understanding of the great image of Daniel two can be gotten by reading the entire book carefully and thoughtfully.
When teaching the second chapter of Daniel, as well as other prophecies, we should ask ourselves what the important message is. Is it the glories of the great city of Babylon with its mighty walls and great brass gates, its heathen temples and gorgeous palaces? Rather, is not the message found in these words: "In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed" (Dan. 2:44)?
There is danger that so much could be said about the "great Babylon" that the mind of the reader will be so filled with earthly glory that it will have little room for the glories of the kingdom God will establish even in our day. We need to be guarded in our assembly of material in teaching prophecy lest we be found to give more attention to the record of history than we do to the Word of God. Prophecy points to the end of all things earthly and to the glorious coming of our Lord Jesus Christ in the clouds of heaven. This should be the outstanding point in all our teaching of prophecy. The great day of the Lord, His coming in glory to gather His saints, His reign in righteousness—these are the truths that must have first place and be given greatest emphasis.
There is similar danger when teaching the signs of Christ's coming. We should not rehearse the crimes and vices published in the daily newspapers. The people are familiar with them. Why read them again and fill their minds anew with the sordid accounts of sin? The Bible gives enough of a picture of the last days, and reading the Word is sufficient for people to see its fulfillment in these days.
Teachers of the Word
With the immense amount of excellent up-to-date information available, it becomes imperative that we carefully weigh our responsibility in the choice of material we use in instructing our Bible readers.
First, we must be constantly conscious of the fact that we are teachers of the Sacred Word of God. We should be men and women of one Book above all other books we may study.
"The study of the Scriptures is the means divinely ordained to bring men into closer connection with their Creator, and to give them a clearer knowledge of His will. It is the medium of communication between God and man."--Ibid., p. 69.
Second, those with whom we study must be taught the Word that is "able to make thee wise unto salvation through faith which is in Christ Jesus" (2 Tim. 3:15). Salvation is of paramount importance. It is our only reason for devoting our time to this work. Mere knowledge of the Bible which does not lead to salvation is harmful, because it will result in greater condemnation. It is true that we must instruct "whether they will hear, or whether they will forbear" (Eze. 3:11), but the utmost effort must be made to help the reader to believe and obey the Word of God. In Steps to Christ, page 115, we read: "There is much reading of the Bible that is without profit, and in many cases a positive injury."
"Christ imparted only that knowledge which could be utilized. His instruction of the people was confined to the needs of their own condition in practical life. The curiosity that led them to come to Him with prying questions He did not gratify. ... They found every avenue closed, except the way that leads to God. Every fountain was sealed, save the fountain of eternal life."—Counsels to Teachers, p. 386.
"The central theme of the Bible, the theme about which every other in the whole Book clusters, is the redemption plan, the restoration in the human soul of the image of God. . . .
"He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure-house of God's word."—Education, pp. 125, 126.
In our Bible teaching we would do well to heed the counsel William Miller gave his trusted friend, Brother Hendryx, as quoted in The Midnight Cry, by F. D. Nichol:
"I would therefore advise you to lead your hearers by slow and sure steps to Jesus Christ. I say slow because I expect they are not strong enough to run yet, sure because the Bible is a sure word. And where your hearers are not well cloctrinated, you must preach Bible. You must prove all things by Bible. You must talk Bible, you must exhort Bible, you must pray Bible, and love Bible, and do all in your power to make others love Bible too. . . . If you wish them to believe as you do, show them by your constant assiduity in teaching, that you sincerely wish it. You can do more good by the fireside and in your conference circles than in the pulpit."—Pages 47, 48.
It is in the family circle, by the fireside, where the Bible instructor has the privilege of doing most good.
"If men would take the Bible as it reads . . . a work would be accomplished that would make angels glad, and that would bring into the fold of Christ thousands who are now wandering in error." —The Great Controversy, p. 599.
