interpretation of Greek tragedy could not read Greek. This may stimulate some who read these words to commence

the study of Greek and Hebrew, which would be a good thing. Such however should bear in mind that it takes more

than a few months study to be in a position to lay down the law in the translation and interpretation of the Greek or

Hebrew Scriptures. No one can be proficient in a language until they can write it as well as read it, and that is why

composition plays such an important part in learning a language. A little knowledge can be a dangerous thing, and

we have seen bad slips in doctrine made by amateur Greek students.

(7) If there is one statement that is fundamental to the understanding of the Bible it is this: God means what He says

and has a meaning for everything He says in His Word. If this is not so, then all search is useless and we can never

be sure of what He wishes to convey to us. To put it another way, we must approach the Bible from the literal

stand-point. This word `literal' can be ambiguous. What do we mean by it? We can define it in this way: the

customary, socially-acknowledged designation of a word is the literal meaning of that word. If we were to put our

own special meaning on words, no one could understand us. This is surely obvious. But it does not mean that

figures of speech, symbols, allegory and type are to be ignored or taken literally. These are a study in themselves

and will be considered later on. But let it be said here that behind all figures of speech is literality, otherwise they

could convey no certain meaning to us at all. The literal meaning of a word is the basic, customary meaning of that

word, and therefore to interpret literally is nothing more or less than interpreting words in their normal customary

and proper designation, and only in this way can divergencies of opinion be eliminated, and the authority of

Scripture honoured.

When we read a book, we presume the sense is literal, for this is the only conceivable method of communication.

If we had to weigh over every word of a book to find some other meaning than the literal, we should soon be forced

to give it up in despair. If God wishes to communicate with man, He will do it in words whose meaning men can

understand and accept, otherwise His message would never reach the human mind. Therefore we must ever keep

before us this great guiding principle: that we approach the Scriptures literally, using that Word in the sense already

explained. This cannot be overstressed and failure to do this is largely the cause of so much division that we see all

around us in Christendom.

A large part of the Bible makes significant sense when literally interpreted. All the great basic doctrines of

God's Word rest clearly on literal exposition. The historical books make sense only when so interpreted, and

geographical terms likewise. The opposite of this is spiritualising or the allegorical treatment of Scripture. This is

not the same as making a spiritual application of a passage of Scripture or recognising real allegories therein. This is

legitimate. Rather is it treating the majority or the whole of the Bible in this way which is quite another matter. We

shall have more to say about this later on. Meanwhile, let us thank the Lord that He has been pleased to stoop down

to reveal His Truth to us in human words that we can receive and understand under the guidance of the Holy Spirit,

and in consequence rejoice in the eternal riches contained therein.

At this point it may be helpful to give an outline of interpretation in the past, because this will show up wrong

conceptions which have led to the misunderstanding of God's Word, and so will help to guard us against similar

errors. To trace past interpretation in detail from Ezra's day right down to the present time would be an enormous

task and not possible within the limits of the size of this publication. To those who wish to do so, we recommend

Dean Farrar's History of Interpretation, which, in spite of his liberalism, is an outstanding work on this subject.

Other volumes which may be consulted with profit are the Bible in the Church by R. M. Grant; Prophecy and

Authority by K. Fullerton; The Study of the Bible in the Middle Ages by B. Smalley.

Inasmuch as the Greek allegorical method was adopted both by Jew and Christian at the beginning, it is

necessary to commence here. The Greeks had a religious heritage in Homer and Hesiod. To question or doubt them

was considered an irreligious or atheistic act. Yet the stories of the gods were often fanciful, absurd, or immoral,

which was an offence to the philosophical mind. How was this tension to be resolved? The answer is, by

allegorising. The stories were not to be taken literally, but a secret underlying meaning was to be sought. The

important thing to notice is that this Greek allegorical method spread to Alexandria, where there was a large Jewish