Matthew 1:1–18 — The Royal Line of Christ
Proclaiming Christ
October 14, 2020
As the Gospel According to Matthew begins we are introduced to the royal line of Jesus, where Matthew presents Jesus to us as the Davidic
As the Gospel According to Matthew begins we are introduced to the royal line of Jesus, where Matthew presents Jesus to us as the Davidic
We take a brief break from our regular schedule in Geerhardus Vos’s book, Biblical Theology: Old and New Testaments, to discuss Vos’s sermon “Rabboni,” on
As we read about in Matthew 3, John the Baptist breathed in an “atmosphere surcharged with the thought of the end.”[1] In his mind his
Matthew often speaks of Christ as fulfilling the Scriptures (e.g., Matt. 1:22; 2:23; 8:17). When the Scripture referenced is a promise or a prediction, the
Matthias Konradt, Israel, Church, and the Gentiles in the Gospel of Matthew. Translated by Kathleen Ess. Waco, TX: Baylor University Press, 2014. Pp. xii +
We come now to Matthew 5:6 of the Sermon on the Mount, in which our Lord is speaking about life in the kingdom of heaven.
We do not often speak of meekness. We might be hard pressed even to define it. Meekness is not weakness; it’s a measured strength, a
Today on Theology Simply Profound, we hear a sermon preached at the evening service of Westminster OPC, December 24, 2017, reflecting on Simeon’s reception of
Matthew 5:1–16 are known as the Beatitudes, which stems from the Latin term used in the translation of these verses. A beatitude is a declaration
Matthew 5:1–3 begins the Sermon on the Mount. The Bible does not use that title. Augustine (354–430 ad) seems to have given Matthew 5–7 this
As the Gospel According to Matthew begins we are introduced to the royal line of Jesus, where Matthew presents Jesus to us as the Davidic
We take a brief break from our regular schedule in Geerhardus Vos’s book, Biblical Theology: Old and New Testaments, to discuss Vos’s sermon “Rabboni,” on
As we read about in Matthew 3, John the Baptist breathed in an “atmosphere surcharged with the thought of the end.”[1] In his mind his
Matthew often speaks of Christ as fulfilling the Scriptures (e.g., Matt. 1:22; 2:23; 8:17). When the Scripture referenced is a promise or a prediction, the
Matthias Konradt, Israel, Church, and the Gentiles in the Gospel of Matthew. Translated by Kathleen Ess. Waco, TX: Baylor University Press, 2014. Pp. xii +
We come now to Matthew 5:6 of the Sermon on the Mount, in which our Lord is speaking about life in the kingdom of heaven.
We do not often speak of meekness. We might be hard pressed even to define it. Meekness is not weakness; it’s a measured strength, a
Today on Theology Simply Profound, we hear a sermon preached at the evening service of Westminster OPC, December 24, 2017, reflecting on Simeon’s reception of
Matthew 5:1–16 are known as the Beatitudes, which stems from the Latin term used in the translation of these verses. A beatitude is a declaration
Matthew 5:1–3 begins the Sermon on the Mount. The Bible does not use that title. Augustine (354–430 ad) seems to have given Matthew 5–7 this
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I often receive questions about Barth’s views on the Bible, which admittedly is a challenging topic. According to Karl Barth, the Bible is not revelation.
Neither consumerism nor minimalism can make us happy. When either is raised to messianic proportions, their disciples are left dry and doomed. But there is a tertium quid (a third option) that only the Christian can see: God giving himself in covenant to be our God.
It is a great strength of our Presbyterian and Reformed ethos that we are historically conscious. We enjoy history and pride ourselves on being self-consciously rooted in
On February 7, 1951, Cornelius Van Til wrote an insightful letter to neo-evangelical theologian Carl F. H. Henry. While it was written sixty-nine years ago,
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