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A Disastrous Hermeneutical Replacement

Hermeneutics is strictly the science of interpretation. It provides the guidelines or principles by which accurate interpretation occurs through biblical exegesis. Hermeneutics determines the rules by which the game of interpretation is played. It has enormous ramifications upon expositional preaching since proper interpretation is everything to exposition! Miss the biblical interpretation and a sermon is anything but biblical exposition. Thus hermeneutics is critical for exposition.

            Hermeneutics made glorious strides during the days of the Reformation Period as it shook free from allegorization.  Walter C. Kaiser, Jr. notes, “Meanwhile a Jewish believer, Nicholas of Lyra (1270–1340?), began to press the literal sense as the only reasonable basis for exegesis. The important role he played in the history of exegesis is apparent in the celebrated aphorism, ‘If Lyra had not piped, Luther would not have danced.’”[1] Kaiser continues:


Evangelicalism and Fundamentalism in the United Kingdom during the 20th Century: A Book Review

For students of history this is a significant book, made up by eighteen contributors and the two editors. It contains much detailed research, and throws light on figures of real significance in the last century about whom little, if any, information is currently in print. Who today, for instance, knows the name of Thomas Houghton, once the influential editor of the Gospel Magazine? Or who is familiar with the crises faced by Church of England evangelicals in the 1920s (dealt with in a valuable chapter by Andrew Atherstone)?

            The professed object of the volume is to discriminate between ‘evangelicalism’ and ‘fundamentalism’, with particular attention to a supposed difference over whether all Scripture is trustworthy. The ‘inerrancy of Scripture’ is treated as a belief which more especially belongs to fundamentalists. The conclusion reached by the editors is that ‘the fundamentalists occupied only a narrow space towards one end of the broad spectrum of British evangelicalism’ (p. 376). The route to that conclusion, however, is far from straightforward, for the simple reason that there is no agreement among the contributors on how far the two groups are distinguishable, and how far they overlap. James Barr is quoted as believing that the fundamentalists and evangelicals are actually one entity, sharing the same ‘mentality’. It is the opposite case which the editors seem to wish to see established. They show no sympathy for fundamentalists who they equate with the belligerent, the ‘militant wing’, the ‘heresy hunters’, ‘separatists’ and such like. Yet it is admitted that evangelicals, ‘mild in manner’, may share an identical attitude to the Bible with fundamentalists.


Set Forth Your Case: God's Own Challenge Regarding His Inerrant Word in Isaiah 40-48 - Part 1

The last major part of the book of Isaiah is divided into three clearly defined major divisions: (1) Theology Proper—the doctrine of God (Isa 40­–48); (2) Soteriology—the doctrine of salvation (Isa 49–57) (appropriately, Isaiah 53 is found in this section), and (3) Eschatology (Isa 58–66)—the events and personages connected with the return of the Lord Jesus to judge His enemies, reign with the redeemed, leading all the way up to the new heavens and new earth of Revelation 21–22. The section of Isaiah that presents Theology Proper (40–48) has very specific characteristics. For instance, as would be expected, some of the attributes of God are set forth: God as Creator, Sustainer, Redeemer and Judge. Also, every chapter in this section contrasts the true, living, omnipotent God Almighty with the lifeless, impotent idols. And importantly for our study at hand: each chapter in this section contains at least one reference to God’s inerrant and powerful Word that completely exceeds anything any wisdom or power collective, fallen man could ever concoct.

Critics of the Bible would never believe the previous paragraph. They long have tried to separate God from His Word by attempting—in their minds only—to diminish God. The Godhead has not granted that possibility. In Mark 8 and parallel passages, the section where Jesus first teaches on his return in glory, Jesus drew a definitive and daring inerasable line in the sand: “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels” (Mark 8:48). Try as you may you cannot have one without the other. God and His Word are non-separable. Also, it should be noted that everyone who ever exists will believe someone or some thing, from Eve all the way up to the last individual to die. For instance, after multiple citations of “And God said,” in Genesis 1–2, the first question ever recorded in Scripture was the first challenge to God’s Word—and it came, appropriately enough, from Satan as he asked through the serpent, “Indeed, has God said?” (Gen 3:1). If Eve had responded, “Indeed, God has said, and who are you to question His Word?” things would have turned out differently. As you know, Eve did not respond appropriately to this satanic temptation and utterly unspeakably disastrous consequences cascaded up to this day. The same core questions of the existence and the truthfulness of God’s inerrant Word remains true today; dress it in whatever kind of academic regalia you would like, it still comes down to the same truths: everyone will believe someone or some thing; God says believe Him; Satan says you cannot believe God but should believe him instead (cf. 2 Cor. 11:13-15).


Did Early Christians Disagree Widely on Which Books Made it into the Canon?

1934 was a big year for Germany.  It was the year that Adolf Hitler became the Führer and complete head of the German nation and the Nazi party.  And, as we all know, it wasn’t long after that time, that Germany invaded Poland and began World War II.

But 1934 was a significant year for another reason.  Very quietly, behind the scenes, a book was published that would change the landscape of early Christian studies for years to come.  Walter Bauer published his now famous monograph, Orthodoxy and Heresy in Earliest Christianity.   Compared to Hitler’s rise, this was not very newsworthy.  And Bauer’s book did not have much of an impact at first.  But, in 1971 it was translated into English and since that time things have radically changed in the academy of the English speaking world.

A Historical Timeline of Inerrancy

11/17/2014 | Truth Remains

The Cause of the Reformation

10/31/2014 | R.C. Sproul

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