Christian parents are called to raise their children within the covenant calling God gave them. Part of this is that they are called to apply discipline to the children. How do parents do this? What is the purpose of this discipline? This article shows the biblical roots for discipline and the way it can be applied positively and negatively, then looks at the purpose of discipline.
This article reviews the book of E. W. Nicholson on the covenant in Old Testament, with the title God and His People, Covenant and Theology in the Old Testament.
Who has the responsibility to educate children? This question can only be answered through listening to God’s call to parents. This is what the author argues for, that an understanding of the covenant has great bearing for the education of children. The author shows how Christian schools play a role in keeping the parents responsible for the education. It extends a call to all parents to heed to this rather than throw the responsibility to the government.
This is a study of the main ethical points found in the decision of the Jerusalem council in Acts 15:4-29. It proposes that the council members attitudes of mutual trust, honoring God and his Word, and responding with some concession toward the others form important parts of the ethical teaching. The situation of the council is described in terms of the historical background and the flow of the narrative.
The use of Amos 9:11-12 in Acts 15 has been much discussed. Many covenant theologians has seen this text as evidence for the church replacing Israel. Dispensational exegetes treat this text as not relevant for the present age but a reference to a future state of affairs. Hays seeks to follow a third alternative and steer clear of the pitfalls mentioned.
What is the significance of salt in the Bible? Why are the disciples of Jesus called the salt of the earth (Matthew 5:13)? This study argues that there are four central notions that stand out. The binding factor is the biblical idea of covenant. The article proceeds with a survey of salt in the Hebrew Scripture and the disciples as salt in the New Testament.
Typology is an important hermeneutical tool. In this article the author surveys four different views of typology: the covenant view, the revised dispensational view, the progressive dispensational view, and the view of Richard M. Davidson. Specific focus is on how each view would (or would not) apply typology to explain the relationship between [[Israel and the church].
The article is written from the conviction that the Old Testament has a lot to say about divorce and remarriage. It emphasizes the neglected texts in the Old Testament where divorce is either allowed, or sometimes even commanded. It also notes that God’s estranged relationship with Israel is described by using divorce imagery. The concept of marriage as covenant plays a central role.
The author argues against the view that there is a future for Israel on the basis of an unconditional covenant with the descendants of Abraham. Pierce looks at the nature of the Abrahamic covenant, the Israelite covenant, and the Davidic covenant. The article comes to a conclusion with an examination of the new covenant model as Jeremiah presents it.
The author reviews our understanding of a covenant. Involved in the analysis are comparisons with the present-day secular understanding of contracts and litigation and the sinfulness of humanity. The author finds an example of a covenant or contract in the one between the creator God and the created man, Adam and Eve, at the beginning of creation.
What is a covenant? To answer this question this article looks at the relationship between covenant, sonship, and being united with Christ.
This article concerns the covenant that God makes with Abraham after he returned from defeating the the kings of the east. It is an account that continued to unfold how the seed of the woman will triumph over the seed of the serpent. In Genesis 15, God strengthens the promise of this seed, although there is nothing yet to prove that the seed will come. The only thing Abraham holds on to is the promise of God.
What is the covenant of grace? The covenant of grace is that arrangement whereby God planned to save man from the just consequences of his sin, namely, immorality, misery, death, and damnation. This article discusses the need for this covenant, the content of it, its unity, and how it is revealed in the Bible.
The idea of covenant is fundamental to the message of the Bible. The purpose of Chapter 1 is to demonstrate just how central the covenants are. Correctly relating the different covenants is central to doing good theology. The authors deliberately distance themselves from classic Reformed covenantal theology. For them “kingdom through covenant” is the central message of the story of the Bible.
This article examines the place and role of mutual agreement in the covenant. It argues that the divine covenant should be seen as the sovereign administration of grace and of promise in relation to redemption. To argue this point the article looks at the Noahic covenant, Abrahamic covenant, Mosaic covenant, Davidic covenant, and the covenant in the New Testament.
The whole Bible speaks of God’s love. As Mediator of the covenant, Jesus Christ demonstrated such awesome love for his people that he suffered the most ignominious death, in order that we might live. However, he is also the Messenger of the covenant. As the Messenger he is love, but he is also holy, righteous, and jealous. We must view Jesus with both of these perspectives.
At the heart of reformed worship is the covenant. The covenant implies a relationship in which God declares Himself to be the God of His people and that His people are His own. Because of this covenant, God speaks to His people and His people respond. This is what forms the dialogue nature of worship service which is made possible by God through Christ. Cementing this conviction, the author shows how this dialogue principle is applied through the liturgy.
This article builds upon a previous article entitled The Covenantal Assembly. At the heart of reformed worship is the covenant. The covenant implies a relationship in which God declares Himself to be the God of His people and that His people are His own. Because of this covenant, God speaks to His people and His people respond. This is what forms the dialogue nature of worship service which is made possible by God through Christ.
A proper understanding of corporate worship is that it is rooted in God who calls His body together into the official assembly of public worship. The assembly comes together to meet with God as God's covenant people. Therefore, the worship service is not directed by personal preferences, but by God who calls His people as His own.
Looking at the text of Deuteronomy 6:6-9, this series of articles looks at how Christians can live covenant lives in the home. This article draws some guidlines for living covenant lives, urging parents to set times for regular conversations and formal instruction in the law of God. Parents can reflect this teaching in how they treat each other, handle their material possessions, and the way they talk about the church and office bearers.
Looking at the text of Deuteronomy 6:6-9, this series of articles looks at how Christians can live covenant lives in the home. The foundation for the Christian family is love for God. This is basic to the structure of family life. The author draws images of what loving God looks like, describing practical implications of this love in the home.
Looking at the text of Deuteronomy 6:6-9, this series of articles looks at how Christians can live covenant lives in the home. The foundation for the Christian family is love for God. This is basic to the structure of family life. The author draws images of what loving God looks like, describing practical implications of this love in the home. Love for God shapes the expression of love in the family.
Looking at the text of Deuteronomy 6:6-9, this series of articles looks at how Christians can live covenant lives in the home. One can truly say that the home is the basic institution of society. This article shows that God instituted the home through the creation of marriage. He intended the home to be a place where covenantal life can be truly experienced.
Who has the responsibility to educate children? A proper understanding of the covenant has great implications for the education of children. This article shows how Christian schools play a role in keeping parents responsible for education. The author extends a call to parents to heed to this call rather than leave the responsibility to government.
This is the first article in a trilogy on the topic of the new covenant. The book of Hebrews makes the point that Christ is the High Priest who serves as the One who brings us to God in the order of Melchizedek. He represents all of God's people before God. This is part of the main point of the new covenant.
This article shows from biblical examples how God is faithful to his covenant, and how in the covenant he shows us compassion and works to call us to himself.