Bible, Theology & Philosophy

Republished with permission from Dr. Reluctant.

Series introduction

Monergism.com, that excellent source for all things Reformed and Covenantal, has posted rebuttals of Dispensational Theology on its website. Included is a set of sixteen lectures by James Grier and a series of “95 Theses Against Dispensationalism” brought together by a group of believers (most—if not all—of them Partial Preterists) calling themselves by the collective nom-de-plume, “The Nicene Council.” There is also a DVD out criticizing this pernicious doctrine that I and many others hold.

From other posts, I have made it clear that I believe the title “Dispensationalism” is unfortunate in that it focuses attention more on the proposed economies within the history of revelation and away from the identification and outworking of the biblical covenants. This leads to misunderstandings and some lack of priority even within the ranks of adherents of the system.

Read Part 1 and Part 2.

All things being accounted for, the Scriptures are understandable! It is in those terms that we attempted previously (Briefings, August 2009 and December 2009) to state the doctrine of perspicuity or clarity of the Scriptures as applied to Bible translation.

In examining the Scriptures, one soon discovers many aspects that may render them difficult to be understood: linguistic complexities in the process of translating; particular twists of styles; antiquated literary genres; abbreviated language; unexplained historical and geographical inferences; differing cultural practices; unrevealed meaning of names, things, places, events, and concepts; and more. These difficulties can be compounded by the limitations of the reader who may be unsaved, or limited in knowledge of Biblical facts, or lacking in his investment of time and effort to the study of the Scriptures.

My maternal grandfather never finished the eighth grade. But like many of his generation, what he lacked in book smarts he made up in practical skills. He was a jack-of-all-trades. His garage looked like a hardware store. When the Lord called him home, he had more than enough tools to spread around to his three grandsons. In fact, in the twenty-five years since he died, I have had to buy very few tools. Unfortunately I don’t know what to do with most of the tools in my toolbox. A handyman I am not.

Thankfully I am a little handier with the sixteen tools in Beynon & Sach’s toolbox. Regardless of your interpretive skills, this book is worth reading. The authors, both of whom minister in Great Britain, have written an easy to read, practical manual on how to better understand the Bible. They sharpened these tools while working with college students, but I believe Bible readers of all ages will profit from this book.

The authors demonstrate their high view of Scripture in portions such as the following:

Some of the joys of understanding the Bible correctly:
• You hear the voice of your heavenly Father speaking to you in the Bible
• You learn what he is really like from his own lips …
• You discover the wonderful truth of salvation and how to be sure of heaven
• You find out things that are on God’s heart …
• The truth actually changes you. Get this: it doesn’t just inform you of things, it does things in you. (p. 12)

Read Part 1.

Many interpreters maintain that the overall message of Ecclesiastes is one of cynicism and vanity (e.g. Stuart, How to Read the Bible for All Its Worth, pp. 212–15). According to this perspective, the author of Ecclesiastes, Qohelet (an epithet for Solomon), has written a book unlike any other in the canon—one that focuses on cynicism and complete despair.

Those who take this view derive the message of despair from some “negative” motifs in Ecclesiastes. The most dominant of these begins the book in 1:2: “Vanity of vanities, says the Preacher, vanity of vanities! All is vanity” (NASB). “Vanity” translates the Hebrew word hebel.

Since hebel occurs multiple times in every chapter of Ecclesiastes, readers must understand it in order to grasp the message of the book. But if this term is exclusively negative, how do we explain its juxtaposition to exhortations to enjoy life (the carpe diem passages)? More specifically, is “vanity” or any other negative term (such as NIV’s “meaningless” or HCSB’s “futility”) the best way to render hebel in Ecclesiastes? The purpose of this article is to suggest an alternative to negative renderings of hebel and to suggest how the resulting message of Ecclesiastes should impact our lives.

My dad recently came home from a writers’ conference where he picked up a book and a new DVD for us to proof for our children. The book was entitled [amazon 1595551220] by the creator of Veggie Tales, Phil Vischer (more commonly known as the voice of Bob the Tomato). Before reading the book, I looked at the DVD case which was entitled . While I was cautiously excited that Phil Vischer had created a new company called Jelly Fish Labs, I was also concerned. It looked as if the series was going to be a really low-budget, thrown together show. Instead of computer animated characters It featured puppets that didn’t look especially engaging—at least to an adult. That wasn’t my only concern, however.

I confess that, more often than not, I am a Veggie Tales fan. I’ll even admit that I’ve watched Veggie Tales video without children present and have actually enjoyed the experience immensely. However, nobody has to see many episodes to realize that Veggie Tales is a bit lacking in spiritual depth. The show teaches good biblical principles to children in a creative, funny, and clean way that’s entertaining for everyone—so I am not complaining. I own many of the Veggie Tales stories and frequently hum some of Larry’s Silly Songs. Plus, Veggie Tales DVDs reinforce the values and principles that my wife and I are teaching our children—and our children really enjoy them. But, honestly, how much insight into Scripture could my kids really glean from a Bible-overview from the Veggie guy?