Bible, Theology & Philosophy

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(From Dispensational Publishing House; used by permission. Read Part 1.)

A Renewed Understanding of Hermeneutics

My personal concerns have to do with some of the new proposals for a dispensational approach to the Bible, i.e., a critique of some of the structural points that hitherto were not characteristic of dispensational thought. One major principle will be discussed here—biblical hermeneutics. There are other factors that could be dealt with profitably as well.

Principles of Biblical interpretation are the first order of concerns in structuring a doctrine or a comprehensive method of interpreting the Bible, foundational to correct exegesis itself. Often the order is reversed. It is often asserted with vigor that Biblical hermeneutics must come from interpreting the Bible itself, i.e., a simple matter of exegesis. But this appears to be a circular procedure, i.e., using hermeneutical principles on the Bible in order to find the Bible’s hermeutical principles (to be used on the Bible).

(From Dispensational Publishing House; used by permission.)

Many religions had multiple temples, but God revealed a different standard: He only permitted one central sanctuary. Deuteronomy 12:5 (ESV) states, “But you shall seek the place that the Lord your God will choose out of all your tribes to put his name and make his habitation there. There you shall go.” In contrast, an altar was to be built wherever God made an appearance (Exodus 20:24), but not a building. Only certain types of sacrifices could be made upon these local altars.

Although there are many physical and spiritual aspects to the Temple (1 Corinthians 6:19-20, for example), we must limit our focus.

Preventing Confusion: The Temple vs. the Synagogue

Modern Judaism does not use the term “temple” in the same way the Bible does. Jewish congregations often name their synagogues (meeting places) with the title “temple.” Temple Shalom would be an example. In actuality, these synagogues are not temples in the Biblical sense. In the Biblical sense, the Jewish people have not had their Temple since 70 AD.

Originally posted at Proclaim & Defend, used by permision.

(Read Part 1.)

As far back as 1963 Martyn Lloyd-Jones warned that C. S. Lewis had a defective view of salvation—and with good reason. Let’s take a look at several soteriological errors in Lewis’ theology.

The Substitutionary Atonement

In Mere Christianity Lewis was clear that he rejected the substitutionary atonement:

Now before I became a Christian I was under the impression that the first thing Christians had to believe was one particular theory as to what the point of this dying [Christ’s] was. According to that theory God wanted to punish men for having deserted and joined the Great Rebel, but Christ volunteered to be punished instead, and so God let us off. Now I admit that even this theory does not seem to me quite so immoral and so silly as it used to…. Theories about Christ’s death are not Christianity: they are explanations about how it works.¹¹