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The question here at issue

In the preceding chapter the importance of studying under the influence of specific purposes was urged. These are such purposes as the student really desires to accomplish by the study of text or of other matter placed before him. Since they are not usually included in such matter, but must be conceived by the student himself, they constitute a very important kind of supplement to whatever statements may be offered for study. The questions now arise, Are other kinds of supplementing also generally necessary? If so, what is their nature? Should they be prominent, or only a minor part of study? And is there any explanation of the fact that authors are not able to express themselves more fully and plainly?

Answers to these questions—1. As suggested by Bible study.

For answers to these questions, turn first to Bible study. Take for instance a minister's treatment of a Bible text. Selecting a verse or two as his Answers to theme for a sermon, he recalls the conditions that called forth the words; builds the concrete picture by the addition of reasonable detail; makes comparisons with corresponding views or customs of the present time; states and answers queries that may arise; calls attention to the peculiar beauty or force of certain expressions; draws inferences or corollaries suggested in the text; and, finally, interprets the thought or draws the practical lessons. The words in his text may number less than a dozen, while those that he utters reach thousands; and the thoughts that he expresses may be a hundred times the number directly visible in the text.

Leaving the minister, take the layman's study of the parable of the

Prodigal Son. This is the story as related in Luke 15:11–32:

11. And he said, A certain man had two sons:

12. And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.

13. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.

14. And when he had spent all, there arose a mighty famine in that land; and he began to be in want.

15. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.

16. And he would fain have filled his belly with the husks that the swine did eat; and no man gave unto him

17. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger!

18. I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,

19. And am no more worthy to be called thy son; make me as one of thy hired servants.

20. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

21. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

22. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet.

23. And bring hither the fatted calf, and kill it; and let us eat and be merry.

24. For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

25. Now his elder son was in the field; and as he came and drew nigh to the house, he heard music and dancing.

26. And he called one of the servants and asked what these things meant.

27. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.

28. And he was angry, and would not go in; therefore came his father out, and intreated him.

29. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment; and yet thou never gavest me a kid, that I might make merry with my friends;

30. But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

81. And he said unto him, Son, thou art ever with me, and all that I have is thine.

32. It was meet that we should make merry and be glad; for this thy brother was dead, and is alive again; and was lost, and is found.

How simple the story! Even a child can tell it after very few readings, and one could soon learn the words by heart. Is one then through with it? Or has the study then hardly begun?

Note some of the questions that need to be considered:—

1. What various thoughts probably induced the young man to leave home?

2. What pictures of his former life does he call to mind when starving? Why did he hesitate about returning?

3. What were his thoughts and actions as he approached his father; those also of his father?

4. What indication of the father's character is given in the fact that he saw his son while yet "a great way off"?

5. Which is perhaps the most interesting scene? Which is least pleasing?

6. How would the older son have had the father act?

7. Did the father argue at length with the older son? Was it in place to argue much about such a matter?

8. Describe the character of the elder son. Which of the two is the better?

9. Is the father shown to be at fault in any respect in the training of his sons? If so, how?

10. How do people about us often resemble the elder son?

11. Is this story told as a warning or as a comfort? How?

These are only a few of the many questions that might well be considered. Indeed, whole books could be, and probably have been, written upon this one parable. Yet neither such questions nor their answers are included in the text. It seems strange that almost none of the great thoughts that should be gathered from the story are themselves included with the narrative. But the same is true in regard to other parts of the Bible. The conversation between Jesus and the Samaritan woman at the well (John 4) is, perhaps, the greatest conversation that was ever held. Yet one must discover this fact "between the lines"; there is no such statement included in the account.

Evidently both to the minister and to the layman the Bible contains only the raw materials for thought. It must be supplemented without limit, if one is to comprehend it and to be nourished by it properly.

2. As suggested by the study of other literature

Does this same hold with regard to other literature? For answer, recall to what extent Shakespeare's dramas are "talked over" in class, both in high schools and colleges. But as a type—somewhat extreme, perhaps—take Browning's