Dungan - Hermeneutics

D. R. Dungan's Hermeneutics: A Text-Book: Chapter II.
further being said. But without the knowledge of history, we will not know whether the writer is
speaking of Herod the Great, Archelaus, Aristobulus, Antipas, Philip, Agrippa I., or Agrippa II., and
everything will be confused.
(8.) A good knowledge of the lands of the Bible will render many things plain which, without such
knowledge, would be dark.--The things that were said and done would have much more of meaning and
interest to us if we knew where they were and at what they were looking when these things were done
and sail. The allegories of the true vine and the good shepherd; the teaching of the Master on the great
day of the feast; the directions to the blind man, "Go wash in the pool of Siloam," crossing the sea to the
land of the Gadarenes, or coming through the midst of Decapolis; the teaching of the Master in the
borders of the city of Cæsarea Philippi; the transfiguration that followed, are at least partially lost to us
without a knowledge of the geography of the country. But while this is true in the study of the Gospels, it
is especially true when we come to read the Acts and the letters of the apostles to the various churches.
Every student of the Scriptures ought, therefore, to become familiar with all the lands mentioned in the
Bible. In the study of Old Testament history, this is especially true. The forty-two encampments of the
children [31] of Israel will never be understood without a good knowledge of the country through which
they passed. Egypt, Sinai, the wildernesses of Paran and of Zin; the land of Edom; the mountain ranges;
the land of the Amorites, of the Moabites, of the Midianites east of the Jordan, should all be known. The
student will be well paid for all the time and energy expended in the study of Biblical geography.
(9.) One should become as thoroughly acquainted as possible with the customs of the people during
the times of the Bible.--Many things are perfectly inexplicable unless we are in possession of this key of
knowledge. Words and ways are full of meaning to us when we know the customs of the people;
whereas, without such knowledge, we would not be able to divine their intent.
SEC. 14. WE SHOULD EXPECT TO UNDERSTAND THE BIBLE.--The Bible is regarded by many as a
sealed book, and not to be understood, unless by some gift from God which shall make it possible, either
because of some office, or on account of conversion. The ability to read it as any other book, and
understand it by reading it, is not supposed to belong to unaided mortals. In another place we will
examine the cause of this hurtful superstition, but fog the present we are content to say that we must
expect to understand the word of God or our investigations will amount pious waste of our time. If we
should read any other book in this way, no one would expect us to know anything about it when we had
finished the reading. The words might be pronounced or heard, but no impression would be made on the
mind. We would not be looking for anything, and, as a consequence, we would not find anything. [32]
There are those now who regard the Scriptures as a mystery, and therefore not to be understood by
the common mind. Indeed, they suppose that the Scriptures themselves teach that they are a mystery. On
this account it is necessary to quote a few passages, that we may realize our privileges.
"But abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou
hast learned them; and that from a babe thou hast known the sacred writings which are able to make thee
wise unto salvation through faith which is in Christ Jesus. Every scripture inspired of God is profitable for
teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be
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