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
The perplexing command from the Lord to Hosea to marry a woman of whoredom (Hos. 1:2) has caused some interpreters to doubt the historical nature
In Peter’s first letter to those of the Dispersion (1:1) he intentionally utilizes language that once characterized the nation of Israel in the Old Testament
“The covenant is neither a hypothetical relationship, nor a conditional position; rather it is the fresh, living fellowship in which the power of grace is
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
The perplexing command from the Lord to Hosea to marry a woman of whoredom (Hos. 1:2) has caused some interpreters to doubt the historical nature
In Peter’s first letter to those of the Dispersion (1:1) he intentionally utilizes language that once characterized the nation of Israel in the Old Testament
“The covenant is neither a hypothetical relationship, nor a conditional position; rather it is the fresh, living fellowship in which the power of grace is
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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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