Bible truths are relevant for all times and for all people. If God speaks primarily through the Bible, and the Bible is absolute as an authority, we should want to know what God is saying to us in it. God's encounter with Jacob at Bethel was between Him and Jacob alone. His family was sent away. Yet we read that "there He spake with us" (Hos 12:4). God's statement to Moses in Exodus 3:6, according to Jesus is also "that which was spoken unto you by God" (Matt 22:31); that is, to the Sadducees, a group which was a thousand years removed from the burning bush. The inspired declaration given to the Jews of Isaiah’s day, had application even centuries later (Matt 15:7). Surely, God speaks to us in the same way even today in His wonderful word.

Time alone with God's word can be enriching. English translations and Study Bibles are valuable and have their proper place. But principles that open up and unfold the meaning of scriptures, which can be used by the lay student, has the greater value.

By design the Bible is meant to be understood by seekers and diggers. There is nothing like learning to feed yourself. Treasure, which is independently found, is life-changing and sticks to the soul. Try, as you may. No one has quite the same joy as the person who has received the illumination personally and first. Effect and experience is connected to it, The Holy Spirit has led the soul into truth. God has spoken!

Although the Bible is read much, it is studied little. Decades and years as a Christian don’t matter. Often the question is asked, "How do I study the Bible?" but "Have you met the necessary requirements?" would perhaps be the better question.

To engage in profitable Bible studies, sticking to certain conditions is needful. For the best results, the interpreter seeking illumination must first be born again (Jn 3:3; 1Cor 1:23); and view Scripture as a medium in which God speaks to us personally (Ps 119:38; 2Tim 2:7); and thus have a dependence on the Holy Spirit as the illuminator (Jn 14:26; 1Cor 2:10,12).

Other requirements: have a passion for the word of God (Ps 119:169; 81:10); a deep reverence for God (Isa 66:2); Ps 119:11:17; Jn 17:17); and a surrendered will. "If any man will do His will," saith the Christ, "He shall know the doctrine, whether it be of God, or whether I speak of myself (Jn 7:17); He that hath my commandments, and keepeth them, he it is that loveth me;" He promises, I "will manifest myself to him" (Jn 14:21); and "we will come unto him and make our abode with him" (23).

By seeking how Jesus and the apostles studied Scripture, we are provided with examples of how to use the same tools in our own private studies. In scriptures we have the perfection of laws that show us how to study. Twelve of them are presented here.

The reader will have the Laws of Interpretation defined, illustrated, and shown their practical use. These laws will add skills to the Bible students' repertoire. A thorough knowledge of them will help you to understand the Bible, discern wrong interpretations, and become a master swordsman that rightly divides the word of truth. Understanding and mastering their function can be liken unto a rod in the fisher's hand; better yet, a carpenter who is skillfully aware of how to use his tools. When used they will enrich the time you spend in God's word and revolutionize private study.

Too many folks go through the Bible with a free wheeler type license, making up views that have no scriptural foundation and coming to conclusions that in fact contradict the Bible. The practice is not new. "Neither shall ye touch it, lest ye die" (Gen 3:3), was not what God told Adam (Gen 2:17). It was an extreme added by Eve. "Ye have heard that it is said, 'thou shalt love thy neighbor, and hate thine enemy'" (Matt 5:43). The first part, "thou shalt love thy neighbor" is in the Bible (Lev 19:18,34). The other part, "hate thine enemy" is not. It was handed down by Jewish doctors, an interpretation that was in clear violation of Scripture.

As these Laws are presented, be sure to refer to Scripture references given and see these principles unfold. For memory sake, these laws are named according to their function. We need to think of these principles as laws, so that when they are defiled or trespassed we will understand a violation has occurred and be able to right the wrong with justice.

1. THE LAW OF SUPERIORITY: This law holds that the Old Testament is to be interpreted in the light of the New Testament. Never in reverse.

In places of question, the New Testament always gives ruling authority. Over the New Testament stands a superior High Priest with superior promises (Heb 7:28; 8:13). The permanent and irrevocable nature of the New Testament is presented in the Lord's decree concerning Christ's King-Priest office (Ps 110:4). The Old Testament is the "letter that killeth," the veil that is "done away in Christ" (2Cor 3:6, 13-16).

This stems from the fact that (1) the New Testament is the interpreter of the Old (Heb 7:10; Rom 10:11-21), (2) unfolds God's message of grace (Rom 3:23-24; 2Cor 4:3), and (3) is the supreme revelation in which the Son is exposed (Heb 1:2). Whereas the Old Testament is a shadow and a tutor, the New is a teacher, the Bible's full grown revelation (Gal 3:1-25; 4:1-7, 21-31). Equally inspired are both Testaments. In terms of revelation, however, the Old Testament submits to the new. The Old Testament has decreed that the New Testament has superior priesthood and covenant (Ps 110:4; Jer 31:32).

The words, "Not according to the covenant that I made with their fathers" (Jer 31:32; cf.Heb 8:9) was given after Israel's final violation of the covenant. The phrase "not according..." set the contrast. The Mosaic Law of the Old Testament is divided into three sections: the civil government (deals with behavior), moral (deals with the heart), and the ceremonial (external rules). The New Testament directly and indirectly sets aside the ceremonial portion of the Law that pertains to meats and the Jewish Sabbath (Col 2:14-17; 1Tim 4:4; Rom 14:1-2; cf.Lev 11:1.ff). The moral and civil portions of the Law are still enforced in the New Testament (Rom 8:4; 13:1). It is a fact that, with the exception of the Jewish Sabbath, each of the Ten Commandments is quoted in the New Testament.

The Law of Superiority teaches us that the New Testament is the foremost guide to understanding the Bible and imparting revelation. In the New Testament matters are settled.

2. THE LAW OF CONTROLLING TEXT: This Law holds that all doctrines have controlling texts, and that these controlling texts are grammatically sound, clear and plain in their context. It holds that unclear and obscures passages must yield to clearer ones and be interpreted in the light of them. Controlling texts are the interpreter's leading passages, his primary guide on all doctrine. They are his "proof texts."

Controlling texts usually come in groups of threes and fours. Depending on the length of the doctrine, they will increase in number. An example of this Law in operation is seen when Satan sought to tempt Jesus to bow down and worship Him. In response, Jesus selected the text that govern worship: "Thou shalt worship the Lord thy God, and him only shalt thou serve" (Lk 4:8; cf Deut 6:13). One of the controlling texts on prayer is John's statement of confidence that we can be assured that God will grant our petition when we ask in accordance to His will (1Jn 5:14-15). Another passage that governs prayer concerns our motives (Jas 4:3).

One of the controlling passages on the physical resurrection of Christ is Luke 24:39, "Behold look at my hands and feet, that it is I myself. Handle me, and see; for a spirit have not flesh and bones as ye see I have." In order that there would be no doubt on the certainty of the subject, with equal force the same thought is conveyed by other controlling texts. For instance, John's gospel details the fact that the very crucified body that hung on the cross was resurrected on the third day (Jn 2:19,20; 20:27). Non-clear passages or passages that are open to a number of different views on the topic cannot be made to turn the tide on or disagree with what is clear. 1 Peter 3:18-19 can be translated "quickened by the spirit" or "quickened in the Spirit." Also, the order suggests that event can be placed prior to the resurrection.

The Law of controlling Texts teaches us that scripture should be compared with scripture; and, the right place to start in our understanding of a Bible teaching is to proceed from the clear and simple to the less clear and simple.

3. THE LAW OF HARMONY: This law holds that scripture is self-consistent. It is the Law of no-contradiction. The Law of Harmony flows from the idea that God knows all things (1Jn 3:20), "cannot lie" (Tit 1:2), or contradict Himself (Heb 6:17-18). Given the fact that the Bible is so diverse in terms of human authorship, language, and other facts, the harmony of scripture prove it is a masterpiece supervised by God through the ages. According to the Law of Harmony, each part of the Bible is essential to the other: it cannot deny itself. This is precisely how Jesus and the apostles viewed the Bible (Lk 16:16; 24:44,27; Heb 1:1).

Jesus Christ applied this Law when Satan sought to have Him leap from the pinnacle of the Temple. Satan quoted Scripture: "He shall give His angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, least thou dash thy foot against a stone" (Lk 4:10-11, cf. Ps 91:11-12). How did Jesus handle this temptation and lure to commit suicide? First, understand that Jesus did not deny the truthfulness of this Psalm of protection. Rather, He countered Satan's suggestion by pointing out the principle term that govern all God's promises: "Do not put the Lord your God to the test" (Lk 4:12; cf. Deut 6:16). In this, Christ makes use of the Law of Harmony and the Law of the Controlling text in one.

Jesus again applied the Law of Harmony on the topic of His identity. The Bible teaches that the Messiah would be both God and man in one person. When the Jews affirmed His humanity as the "son of David" without affirming His deity, Christ called their attention to David's own reference to the Christ as being also "His Lord" (Matt 22:41-45). The Jews knew that Scripture could not contradict itself. They declined to answer: "No man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions" (v.46). The answer is given by Christ years later, that He is "the root" (God) and "the offspring of David" (human), (Rev 22:16).

The Law of Harmony is further illustrated in Romans 10:18-21. In this passage, related quotes from David, Moses, and Isaiah are joined together to prove the same point (cf. Ps 19:4; Deut 32:21; Isa 65:2). Harmony on a systematic level is presented in Romans 3:10-18. Here Paul offers six passages on the total sinful state of man. He describes the sinful condition of man's throat, tongue, mouth, feet, and eyes.

Violations of the Law of Harmony can have various devastating results. For some, Mark 16:16 teaches water baptism is essential to salvation. Not only does the majority of Scripture turn against this view (e.g., Eph 2:8; Tit 2:11; Acts 15:11; 16:31; Rom 3:24), but in consequence it makes Christ an unfair Priest (Lk 23:24), and has St. Paul thanking God for his not baptizing many at Corinth when it was crucial for their salvation (1Cor 1:14,17). Among other things, the twice mention of "believeth" in Mark 16:16 shows the emphasis is on "believeth;" those "damned" are those "that believed not."

One passage standing alone is not enough to secure a biblical doctrine. Yet, since Scripture cannot contradict itself on any point, the burden lays on the interpreter to investigate its merit. It must be remembered, in His public ministry, characteristically gave only a one text rebuttal to turn the tide on His opponents, and often it concerned a simple over sight on their part (e.g. Matt 9:12; 22:31-33).

The Law of Harmony teaches us that if an interpretation is derived at, that contradicts the Bible, then the interpretation is in error, not the Bible.

4. THE LAW OF CONTEXT: This law holds that every verse has a context. The context is the verses surrounding it. The verses that surround a verse are the immediate frame of reference. Any verse taken out of its immediate context is like a fish out of its native water.

An example of this law in function is seen in Romans 3:15 when Paul quotes Isaiah 59:7-8 ("Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know"). Paul knew the context from which he quoted for the context or frame of reference in Isaiah 59 deals conclusively with the fallen state of man. Paul's statement of purpose or theme is clear: "all are under sin" (Rom 3:9)

The 21st chapter of Acts ends with a comma and in the succeeding chapter the subject-matter remains unbroken. "Yet show I unto you a more excellent way" (1Cor 12:31) is the true introduction to the love chapter (1Cor 13). "Follow after charity" concludes the love chapter (1Cor 14:1). These peculiarities suggest the need for contexts to be examined and defined.

Once we determine a verse's immediate context, our studies can eventually move outward so as to include the larger context, which is the Bible, and thus bring the Law of Harmony into play in that passage. Teaching the development of words can be significant; however, it is not enough merely to have traced the meaning of a word by its roots. Used in various contexts, words can take on different shades of meaning.

For instance, the Hebrew word ro's emphasizes the individual as the head (Gen 49:26). Yet, the same word may have the temporal significance, meaning the "beginning" of a fixed period. Sometimes Hebrew words can have exactly opposite meaning in different contexts. Thus the word barak can mean "to bless" or "to curse," and gaal can mean "to redeem" or to "pollute."

The meaning of words can often be determined by context. Words, a verse, passage or chapter's themes are building blocks and extensions of book's major themes.

In the gospel of John, this happens with the expression "Son of God" (huiso theos) and "child of God" (teknon theos). The first is reserved as a title for the Lord Jesus alone, the other for the believer. The Apostle John had a set purpose in this differentiation. His statement of purpose reveals it (Jn 20:31). Contextually, the full term "Son of God" is used to mean equally and oneness of nature with God (Jn 5:17, 18, 10:30-33, 36). The term "only begotten" (monogenes) means one of a kind. It conveys Christ as the unique Son of God, a fact based on His having the full nature of God and His revealing the Godhead (Jn 1:18).

There are four areas of context to study: (1) The immediate context, (2) the chapter's context, (3) the book's context, (4) and the Bible as the main context. The Law of Context reminds us every word in the Bible has a verse, every verse a context, every context a chapter, every chapter a book, and the book's context is the rest of Scripture.

This drawing upon and "outer working" of the frame of reference has several benefits. The student is allowed to see parallel passages (Lam 3:64; Ps 28:4), examine cross references (Heb 13:11-13; cf Lev 4:12), survey see scriptural trends (Lk 15:4,8,32), and observe synonyms (Matt 5:48; Lk 6:36).

The student is also privileged to search out passages that provide a background (Isa 7:28; cf 2Kgs 16:5-9), compare passages that relate to the same subject (Gen 3:17-19; Rom 8:18-23; Col 1:20), and discover the contextual meaning of words. A word's meaning can be determined by its roots, how it was used during the time of writing, and how it is used in its context. Context influences a word's meaning (Gen 32:28).

Taking a verse or two out of their original context can give a whole new meaning, a meaning quite different from what the inspired writer intended. As stated previously, a verse or word taken out of context is a pretext. Several verses isolated without an examination of their context, all sewed together, are pretexts that can be wrongly used to create false teachings. For instance, if isolated from its context of "forgiveness" and "love," and based on a quick surface reading alone, Ephesians 5:1, "Be ye therefore followers of God, as dear children," could misinterpret to mean we could exercise supernatural powers as God.

The context let's us know that God's moral qualities are set forth as an example to follow, not His supernatural traits that are higher than our ways.

The best way to un-isolate a verse is to go back to the beginning of the passage, read all of it in its full context, and then ask: what is the topic under discussion? What point is the writer making? What does the rest of the Bible say on this matter? In short, let the Bible speak for itself, without an outside interpreter. Context, context, context--involve it in all your studies!

The Law of Context teaches that we should make it a practice to examine verses and words in their immediate context first and foremost.

5. THE LAW OF REPRODUCTION: This law holds that there is but one interpretation in any give passage of Scripture, and that interpretation is the interpretation intended by the author. The statement, "Who has believed our report...?" reveals that Isaiah had a definite meaning in mind (Isa 53:1). By reproducing the author's original meaning, the interpreter gets his meaning out of Scripture (exegesis) and thus avoids bringing his own meaning into Scripture (eisogesis).

We see this occurring in Mark 10:5-9. Jesus stated that divorce was brought into picture with Moses because of man's hardness of heart. However, from the beginning this was not God's original intention (Gen 2:24). Jesus' conclusion: " So then they are no more twain, but one flesh. What therefore God hath joined together let no man put asunder." (Vv. 8-9. It would be error to claim this verse concerns fruits on a tree, rocks, or Siamese twins joined together at birth.

The parable of the sower and the soil calls attention to Jesus' intended meaning (Mk 4:1-8, 13-20). Likewise, the interpretation of the parable of the weeds and tares (See Matt 13:24-32), when explained by Christ Himself, shows that He had a definite meaning in mind (vv. 36-43). According to Christ, "the field is the world," the weed "are the children of the kingdom; and the tares are the children of the wicked one" (v. 38). Some have mistakenly asserted that this referred to the Church and thus that there should be no discipline in the Church until Christ comes.

To maintain in such error would force the student to set aside a host of passages on the need for discipline in the Church (Matt. 18:15-20; Rom 16:17-18; 1Cor 5:11; 2Thess 3:6,14; 1Tim 1:3; 15:20; Tit 3:10; 2Jn 10). Depending on the situation, this false interpretation would produce division, the increase of gossip, unaccountability in leadership, the spread of false teachings, and other forms of unchecked sin. Suddenly a number of devastating consequences resulted from a misrepresentation of single yet simple passage of Scripture.

When Elisha asked Elijah, "Let a double portion of thy spirit be upon me" (2Kg 2:9), he was using terms derived from inheritance law to express his desire to carry on Elijah's ministry. The father's firstborn was given "a double portion [literally double mouthful] of all that he hath" (Deut 21:17). Elijah already knew Elijah would be the successor to carry on his ministry (1Kg 19:16). His response showed he desired Elisha to know that the matter was in the Lord's hands (2kg 2:10). Elisha's address, "My father! My father!" (v. 12) showed that Elisha regarded himself as Elijah's specially adopted son.

In 1 Kings 17:10 we find that Elijah was able to recognize a widow woman without her saying anything about her status as such. Once aware of the customs of that day, the Bible student could easily surmise that "widow's garments" gave her away (cf. Gen 38:14, 19; Deut 24:17).

The interpreter who heeds the old adage, "interpretation is one, application is many," is careful to guide against application that violate the intended meaning of a passage or assault the overall spirit of the Bible. These include types. The words, "Out of Egypt, I called my son" (Hos 11:1), contextually refers to Israel, and was no doubt Hosea's intended meaning. Matthew, under the guidance of the Holy Spirit, applied it as a type for what happened with Christ in His advent (Matt 2:15). The application in no way harms the intended meaning, but rather enhances its fullness to readers.

In some sense prophecy does not lead itself at every point to this law; for the prophets, due to the incompletion of the Bible, were unable to compare scripture with scripture, and thus could not fully know the meaning of all they wrote.

Concerning the Messiah's suffering, they knew the subject and its fulfillment in another generation, but they did not know the time (1Pet 1:10-13; Lk 9:31). Receiving inspiration didn't mean they were all-knowing (1 Pet 2:21; Jn 11:51).

Words do not stand alone. Word-relations call attention to how a word might interplay with each other. In one setting Jesus twice said, "Peace be unto you" to the Disciples (Jn 20:19-22). "When He had so said" to them the first peace, "He showed unto them His hands and His side" (v. 20). This signified the peace of forgiveness; that is, their peace with God established by His work on the cross. "Then said Jesus to them again," "peace be unto you" the second time. This signified the peace of God that comes through the Holy Spirit. For "when He had said this, He breathed on them, and saith unto them, 'Receive ye the Holy Ghost'" (v.22). All of this goes into the Law of Reproduction.

It is the duty of every Bible student to reproduce the author's intended meaning, as he meant his recipients to understand it. With all the laws of interpretation in hand, the interpreter must travel back in time, become one with the text, and afterwards expose its true meaning to his hearers. To ascertain the intended meaning of a passage, one should acquire knowledge of its context, the book's major theme, customs, geography, and culture, a word's meaning and its meaning in relation to other words.

God has a copyright on the Bible and has threatened any that will add or take away from it. If you are still unsure what a verse is saying after diligent study, it is better to leave it alone, unexplained, till later light is given rather than twist it to conform to your own particular doctrinal bias.

No interpretation should be arrived at on a passage which does injustice to the intended meaning of that passage, or that disagrees with passages elsewhere in Scripture. When this occurs regularly, it is likely that a man-made system is in operation and that it is gasping for air. One course of action is to serve notice on that system with Christ's words ("every plant, which my heavenly father hath not planted, shall be rooted up" Matt 15:13) and follow His advice, "Let them alone: they be blind leaders of the blind, and if the blind lead the blind, both shall fall into the ditch," v. 14).

The Law of Reproduction teaches us that to appreciate a passage's original meaning we must clothe ourselves with the writer's mind-set and be a first-hand recipient of that writing.

6. THE LAW OF LITERAL MEANING: this Law holds that the Bible should first be taken literally and second figurative, and then, only when there are grammatical or contextual reasons to do so (e.g., Jn 6:68; Rev 1:1-16).

This law flows from the biblical promise that in regard to those needful things, God desires His word to be understood even by babes (1Pet 2:2; 2Cor 1:13; 4:2; Ps 19:7; 119:9,130), and not left open to the interpreter's personal desires. The Bible reads as a book that is literal, right from the beginning (Gen 1)

Furthermore, the Bible shows that it can be trusted down to its letter (Matt 5:18), number (Gal 3:16), tense (Matt 22:23-32; Jn 11:25), order of sequence (Rom 4:2,3,10; [cf. Gen 15:6; 17:10; Gal 3:17; Mk 10:5,6), and meaning of words (Matt 9:13; 12:7). The Literal Meaning Law has support in over 300 prophecies, which were accurate and literally fulfilled in Jesus' first coming.

Along a literalist's line of fulfillment, Jesus was born in Bethlehem, came out of Egypt, and was called a Nazarene (Matt 2:6,15,23). A literal method of interpretation is again endorsed when we see Jesus was betrayed for thirty pieces of silver (Matt 27:3-10; Zech 11:12,13); His garments parted (Matt 27:35; cf. Ps 22:18); His dying among transgressors yet having an honorable burial (Mk 15:27,28; cf. Isa 53:12); and His bones unbroken (Jn 19:30-36; cf. Exod 12:46) Naturally, these events were entirely out of Jesus' control.

Encompassing Jesus' first and Second Coming, the prediction has a partial (Jn 19:34,37) and fuller fulfillment (Rev 1:7,8). The Hebrew word for "pierced" is interesting. It is dagar, not "ariy" (Ps 22:16), "naqar" (Job 30:17), or "madqarah" (Prov 12:18). When daqar is used, it denotes that the person is seriously wounded by a stab, thrush through. Usually a sword or spear is the instrument employed. Moreover, the person must have flesh and bones (human). Daqar has no figurative spiritual usage (Num 25:8; Judg 9:54; 1Sam 31:4; Isa 13:3; Jer 37:10; 51:4; Lam 4:9; Zech 12:10; 13:3; Prov 12:18).

Once the literal method is honored, spiritual truths can be dawned upon. For instance, the name "Nazarene" depicts Christ's humiliation (Jn 1:46; 7:52); His unbroken bones points to Him as the sinless "Passover Lamb" (Exod 12:46); the thirty pieces of silver points to Him as a servant (Exod 21:32)

Clear indications whether a passage is literal can be determined by its context (the Law of Context). The Literal method of interpretation will also never conflict with Scripture elsewhere (the Law of Harmony). Metaphysical interpretations that are regularly casted upon the biblical text should be rejected when these laws are violated.

The Law of Literal Meaning teaches us that the Bible can be trusted to say what it means and mean what it says.

7. THE LAW OF CENTRALITY: This law holds that Jesus Christ is the hub and theme of all biblical revelation. The divine thought that runs through Scripture is the Christ child. The whole book is full of Him. In other words, "wrapped up in the swathing bands of both Testaments is the Babe of Bethlehem."

This law is established in the testimony of the prophecies (1Pet 1:11), apostles (1Cor 1:18), angels (Rev 19:10), and Jesus Himself (Heb 10:5-7; cf. Jn 5:46). While the Bible is comprised of 66 books, written by over 40 authors, and diverse in the subjects it covers (poetry, history, drama, etc.), it's unity is christological (Lk 24:277,44). We must remember, the Bible's central purpose is to tell a story of divine love and a redemption, which comes through Christ. No Bible study is complete until Christ and the soul is together. He must be revealed in full view. His bright light shown to all redeemed and unredeemed.

We read that Mary Magdalene, while standing outside of the sepulcher weeping, "stooped down and looked into the sepulcher, and seeth two angels" (Jn 20:11). Then, turning around to a supposed stranger, Mary begins to inquire as to where her Jesus is laid. When studying God's word, we must search for Christ until we find Him.

The Law of Centrality teaches us that Christ is the divine unity of the Bible, and that believers should therefore look to find Jesus Christ in all they study in the Bible. How grand.

8. THE LAW OF THE SPIRIT: This law holds that love is the goal and aim of all biblical revelation, specifically love towards God and love towards man.

The Law of the Spirit hinges on the twofold direction of love, as set forth in the Ten Commandments (Ex 20:2-17), Christ's summation of the Old Testament (Matt 6:9-13). Love is the principle command given by Jesus at the end of His ministry (Jn 13:34; 15:12, cf. Jn 4:19-21). It is given the absolute supremacy in relation to other things (1Cor 12:31-14:1).

In the Bible, holiness is our doctrine and love expressed in our lives is the measurement of true Christian maturity (Heb 5:14; 1Tim 4:16; Eph 4:16).

This law teaches us that the basic direction of the Bible is godward and manward, and that all that we hope to learn and apply from the Bible ought to proceed from love. If it does not, our studying is in vain (1Cor 13:2; 1Tim 1:5,7).

9. THE LAW OF FIRST MENTION: The Law of first Mention holds that the first mention of a word of phrase in the Bible usually unlocks its meaning when used elsewhere in the Bible. In addition to examining the grammatical meaning of a word, the verses around it are examined to determine its contextual meaning.

The Law of First Mention is used in Hebrew 7:1, in regards to "Melchizedek" (Gen 14:18-20), and later developed in the second mention of his name in the Psalms (Ps 110:4; cf. Heb 7:17). In the repetitions of names, "Abraham! Abraham!," "Moses! Moses!," and "Samuel! Samuel!" (Gen 22:11; Exod 3:4; 1Sam 3:10), the law of first mention is helpful in two ways: (1) the repetition is usually used by God; (2) on each occasion a special call is involved. This has relevance when we consider the repetition, "Saul! Saul!" is used by Jesus when He called Paul (Acts 9:4).

The consistency of words, from the beginning (Gen 1:1), is apparent with words such as "create" (bara). This is a Hebrew technical term, which means to create out of nothing. God alone is revealed as its subject. He alone is able to create. The phrase, "thorns and thistles," is another example. In its first usage, it is associated with the judgment and the curse that befell Adam and Eve (Gen 3:18). Afterwards, throughout the Bible, it carries the negative connotation of judgment and cursing (e.g., Prov. 15:19; Isa 55:13; Heb 6:8). Seeing things in this way, merit may be said to exist for the view that the crown of thorns which Christ wore symbolized that He became a curse for us and was judged in our stand (Matt. 27:29; Gal 3:13).

When the Law of First Mention discovers a word's first and primary meaning, unless there are good reasons to believe it should be understood otherwise, that meaning stays the same when used elsewhere in the Bible.

Furthermore, because the object of this law is to study how a word may be used in its first occurrence, it may become needful to investigate the etymology of a word (its roots and history), or find out how a word may be used in a particular book setting. Here the interpreter becomes mindful that some words have a reserved meaning to differentiate its usage from others (for example the way "Son" and "child" are used in the gospel of John).

The Law of first Mention teaches us an important key on word studies as to how we should proceed; and, that our research should involve investigation into the meaning of biblical words in their respective setting.

10. THE LAW OF PROGRESSIVE REVELATION: The Law of Progressive Revelation holds that major doctrines are always revealed in a progressive manner in Scripture: "Precept upon precept; line upon line; here a little, and there a little" (Isa 28:10).

The great doctrine of the Trinity, Christology, and prophecy are revealed in this manner. The first few chapters of the Bible contain each of these teachings in seed form (Gen 1:26; 3:15, 22). In progressive revelation, an overall picture may be given and the details provided later (e.g., Gen 1:26-28; 2:4 ff.).

Leviticus 26:14-28 lists five progressive degrees of God's punishment by natural means. No rain was the second degree of punishment. This was the punishment for which Elijah asked for Israel's behavior of idolatry.

God proposed the New Covenant through progressive revelation. Priesthood apart from and superior to Aaron's was predicted in the 10th century BC by David (Ps 110:4; cf. Heb 6:16-18; 7:1-22; also Zech 6:13). In the 8th century, God, through the prophet Hosea revealed that some day the Old Testament would be replaced with a newer covenant and others brought in (Hos 2:17-20,23; 1:9-10; cf. Rom 9:25-26; 1Pet 2:10). In the 7th century BC Isaiah predicted that God's people will "be called by a new name" (Isa 62:2; 65:15; Acts 11:26; 26:28; 1Pet 4:16).

In the 6th century BC, God revealed through Jeremiah the more detailed truth of His New Testament concerning its nature (Jer 31:31-34). Across the desert in Babylon, the prophet Daniel next provided God's date for the termination of the animal sacrifices and the confirming of the New (Dan 9:24-27). Next, the prophet Malachi spoke of the future covenant foreseen by the prophets before him and revealed additional information (Mal 3:1).

Let's take Genesis 3:15, where "the seed" of the woman is first mentioned, as the cornerstone for redemptive prophecy. Concisely put, we see the coming of the promised Deliverer narrowed down progressively. From all the world Abraham's family is first singled out (Gen 17:7). Next, in Jacob's 12 boys, 1 tribe is singled out (Gen 49:10-12). From this tribe, a family is singled out (2Sam 7:12).

Perhaps the reasons for Abel's death, the judgment provoked in Noah's flood, the slaughter of all male boys at the birth of Moses, Human’s plan to exterminate the whole of Israel is based on a satanic plan to get that seed. A clear reference to "destroy all the seed royal" is pointed out in 2Kg 11:1,2. There we learn that the safeguarding of how one little boy's life turned out to be the hope for all of the world.

The Lord Jesus Christ and St. Paul studied and effectively taught in a progressive manner (Lk 24:27,32,44,45; Acts 17:2-4). To go about studying a passage, the interpreter is presented with the task to examine the context and bring out the author's intended meaning. However, to commence a topical study is to examine the whole of a subject in all of Scripture in order to come to Scripture's final intention and conclusion on that subject. Having exegesis each brick first, the interpreter must then subdivide his data and build his system as a wise master builder.

Principles are developed by progressive revelation. Explicit statements and consistence of patterns give principles their support (i.e., Gal 6:7; Lk 13:1-5). Principles are fixed, settled, and uniformed. Yet principles often have exceptions. Although "man" is God's chief means to accomplish His purpose, angels are sent forth to do God's will (Gen 19; 1kg 19:5,6). Furthermore, occasionally even animals have been constrained to do His biding (1kg 18:4; Dan 6:22; 2Pet 2:16).

Exceptions to a rule establishes it as the norm; that is, as the basic rule to follow. A few principles are presented in the Elijah story. First observe, when ordinary means will suffice, God will resort to miracles in His dealings with man. When Elijah had "called for a famine on the land" (1Kg 18:2; Lk 4:25), and had "broken the whole staff of bread" (Ps 105:16), God supplied him with water by natural means and flesh by supernatural means. God said, "Hide thyself by the brook Cherith… drink of the brook, and I have commanded the ravens to feed thee there" (1Kg 17:3-4). The command by Jesus, "Take ye away the stone" (natural means) and use of inherent power to raise Lazarus follows the same pattern (Jn 11:39,43).

The first part of this principle about labor is a divine decree. God has decreed. "In the sweat of thy face shalt thou eat" (Gen 3:19) and "if any man would not work, neither should he eat" (2Thess 3:10). "Six days shalt thou labor, and do all thy work" is as much a divine command as the command to rest on the seventh (Exod 20:9,10).

Observe, while God spread "a table in the wilderness" for Elijah "in the presence of his enemies" (Ps 78:19), He has not promised luxuries as He has provision: "In the days of famine they shall be satisfied" (Ps 37:19); "never have I seen the righteous forsaken, nor his seed begging their bread" (Ps 27:25).

Next, Elijah's waited on his daily supply of water and for God to redirect him after "the brook was dried up" show a walk of faith. Thus, walking by faith is taught by the brook Cherith in Elijah's daily supply of water, the lesson of the manna (Exod 16:20), and in the explicit teachings of Jesus (Matt 6:11,34).

The Law of Progressive Revelation teaches us that the more we dig into the Bible the more we can expect to get out of it. Also, that our doctrine will develop and take form according to our research.

11. THE LAW OF REPESEANTATION: This Law holds that occasionally a person or nation represent a lifestyle, attitude, group, or unlock ideas and concepts. It also holds that names unfold important traits about people and things in the Bible.

Examples of this is seen in Abraham (Rom 5:12-20), David and Goliath (1Sam 17:8-9), Adam and Christ (1Cor 15:47-49; Heb 7:10). We also see this in the book of Hosea, where the prophet, his wife, and children are made to represent Israel's life in relation to the Lord. With the Representation Law in operation, double references are able to be understood (Isa 14:12 ff.; Ezek 28:12 ff.; Matt 16:23). It also reminds us that in biblical times, names had meaning (Prov 22:1; Ecc 7:1).

John means, "The grace of our Lord," speaking to the age of grace that would come (Lk 1:13). The Name Jesus signifies, "He shall save His people" (Matt 1:21); Bethlehem means, "The house of Bread" (Mic 5:1-2); Christ's claimed to be "the Bread" from heaven (Jn 6:41).

By often telling us the meaning of names, the Holy Spirit has encouraged us to investigate the meaning of names as a rule (Gen 3:20; 16:13,14; 22:14; Jn 9:7; Heb 7:2).

The Law of Representation teaches us that we should make it a common practice to check out phrases and the meaning of names in the Bible and thus see how they may fit into the overall scheme of the passage.

12. THE LAW OF AUTHORITY: The Law of Authority holds that the Bible is the final authority, the supreme court of appeal on theological matters. The Law of Authority is established by three great truths:

First it teaches that the Bible is Infallible and binding in its authority because it comes from God. If the Bible is a direct revelation from God, it follows that it carries divine, infallible authority (2Pet 1:20-21; Heb 1:7-8; 3:7). God has exalted his name and word "above all things" (Ps 138:2).; forever "it is settled in heaven:" (Ps 119:89). Jesus said, "Thy word is truth;" and "the Scripture cannot be broken" (Jn 17:17; 10:35); "it is easier for heaven and earth to pass, than for one tittle of the law to fail" (Lk 16:17).

In every dispute (and there were many) Jesus referred to Scripture as the supreme court of appeal and subjected Himself to it (Matt 22:45; Lk 24:44). We see this again, in the case of Acts in which consecrated Bible students tested the gospel presented to them by Paul and Silas (Acts 17:11). In fact, in John 7:5, the Word of God is personified in the person of the "judge." According to this rule, when something does not square up with God's word, it is to be rejected (Isa 8:20; 1Thess 5:21; 1Cor 14:29; 1Jn 4:1-3).

Scripture cannot be ushered or subordinated in its authority by the Church, a person’s personal experience, or an earthly institution (Deut 13:1-5; Lk 16:29; Acts 4:19; Gal 2:11-21). Here, the Church fathers and Christian creeds are places as secondary sources of authority, and traditions that conflict with Scripture are thrown off (Matt 15:1 ff.).

Compare two important events in Christ's ministry. After the temple had been desecrated by Antiochus Epiphanies, the dedication of the Temple by Judas Maccabeus took place in December, 165 BC. No where in Scripture is this command to be observed. No where does this observation of such conflict with Scripture. Thus, according to John 10:22, Christ attended "the Feast of Dedication." Yet with traditions, which nullified the word of God, Jesus issued strong rebukes to the adherents (Matt 15:2,6; Mk 7:6-9; cf. Col 2:8).

Traditions in this sense refer to interpretations of Scripture that conflict with what Scripture teaches elsewhere on the same teaching. The same rule can be applied to Christian holidays that do not conflict with the explicit truths of Scripture.

Second, the Bible is wholly sufficient. All that is necessary for right conduct and faith in Christ is contained in Scripture. Young Timothy was told, "All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (1Tim 5:16-17).

In the final analysis "all scripture" involves both Testaments. For the New Testament is place side by side with the Old and made one with it (1Tim 5:18; Duet 25:4; Lk 10:7). Not only that, it has an equal status of inspiration given to it (1Thess 1:13; 2Pet 3:15-16;Lk 21:33) and is God's final revelation (Heb 1:1-2; 13-20; Gal 1:8-9; Rev 22:18-19). Hence, the Bible's self-proclamation that it is God's final word secures proof for its sufficiency.

The Bible does not claim to contain all truth, yet the sum of what it says is truth (Ps 119:160; cf. Duet 29:29). Where Scripture does not speak in great depth, we are advised to avoid false speculation and "Do not go beyond what is written" (1Cor 4:6); and what is not condemned directly, or condemned in principle in Scripture, is left as a matter of Christian conscious (Rom 2:15; 9:1; 14:5,17).

Third, the Bible is assessable in its understanding to each individual believer. God desired His revelation to be written down so generations to come would know His will (Duet 31:9; Isa 40:8; Lk 21:33). The sum of the above Laws of Interpretation affirms that the Scripture contains within itself the necessary principles for its interpretation. Scripture, then, is its own best interpreter.

In the Bible's explicitness, a rule of clarity is taught that the plain things are the main things, and the main things are the plain things (1Cor 2:1-2; 2Cor 1:13). Because the Holy Spirit has been given to each believer, he or she is afforded the privilege of direct illumination from the One who inspired the written Word. Each believer is accordingly capable of understanding the Bible by due research and dependence on it's Author (Jn 16:13; 1Cor 2:12-14; cf. 1Jn 2:27).

The Law of Authority teaches us, that all that we believe and practice, should fall under the guideline of the word of God, and that word can be counter-commanded by none.