As iron sharpens iron,
one person sharpens another. (Proverbs 27:17)
CHAPTER VII - THE HOLY SPIRIT AND THE SONS OF GOD
BY REV. W. J. ERDMAN, D. D., GERMANTOWN, PENNSYLVANIA
It is evident from many tracts and treatises on the Baptism of the Holy Spirit that due importance has not been given to the peculiar characteristic of the Pentecost gift in its relation to the sonship of believers.
FBFI National Meeting workshop presented by Matt Recker June 14-16, 2016, with permission from Proclaim & Defend. In Part 1, we defined Timothy Keller’s view of theistic evolution and offered his rationale for holding his position.
I noticed that when my favorite reader, Max McClean, reads from the Psalms (ESV) on Biblegateway.com, he does not read the headings (“A Psalm of Asaph on Jeduthun,” or “A Psalm of David”, etc.).
What is your viewpoint on these headings (often called “titles”), found in the Hebrew text? Do you believe these heading are part of inspired Scripture (some versions number them as verse 1), or do you believe that these headings are something less than inspired Scripture?
I personally love the Psalms and reached my conclusion in the mid/late 1970’s. What is your view?
Editor at the Council on Biblical Manhood and Womanhood: “When we talk about female identity and vocation—in marriage, at home, and in the church—we need women to shape the conversation alongside men. My male colleagues think so, too.” CT
From Dispensational Publishing House; used by permission. Read the series so far.
While it is true that “literal interpretation” is not the private property of dispensationalism, the claim is actually the consistent use thereof. A case can still be made that traditional dispensationalism can make good on this claim.
There is no lock-step consensus on what “literal interpretation” really is. In the 19th century, E. R. Craven, the American editor of Lange’s Commentary, with unusual clarity made the point that literal interpretation is better termed “normal” since both literal and figurative interpretation can be comprehended in the term.1 More recently, Roy Zuck differentiated, correctly, literal interpretation into “ordinary-literal” and “figurative-literal.”2 It is not the intent here to define precisely what “literal interpretation” really is, but rather to suggest four rubrics or principles that must be entertained in understanding literal interpretation. These must be held in relationship to other factors of good hermeneutics such as context, literary genre and the like. There may be other such fundamental underpinnings, but at least these must be comprehended in a proper approach to Scripture. The first two of these principles will be our focus in this installment.
FBFI National Meeting workshop presented by Matt Recker June 14-16, 2016, with permission from Proclaim & Defend. Read Part 1.
In Part 1, we defined Timothy Keller’s view of theistic evolution and offered his rationale for holding his position.
The following quote from his book, The Reason for God, highlights some deep flaws in Keller’s thinking. In the quote, Keller replies to the concerns of a young intellectual who is terribly bothered by the “unscientific mind-set” of the Biblical teaching that God directly created the world by His wisdom and power in six days. Keller responds to this struggling young person with these words:
Discussion