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.

This article discusses the way we can understand the fulfillment of many of the predictions of the prophets in the Old Testament. The main context in which to understand them is the covenant context.

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.

A covenant is a bond of friendship and love. This article shows that it is such a covenant in which Adam was created to live.

Does John Calvin differ from his successors on the matter of the extent of the atonement?

Did the Calvinists really understand well the teaching of John Calvin, or did they distort it? This article compares Calvin with his successors, especially the Reformed Orthodox of the seventeenth century, on the area of soteriology.

Christ is the Mediator of the covenant. This article shows how this is possible by looking at the relationship between the old and new covenant and the mediatorship of Christ as described in Hebrews.

Can Jeremiah 33:14-26 be seen as a centre of the Bible? The article draws attention to six intercanonical themes that cluster in this passage as God promises here to restore his people. These themes are messianic hope, land, kingship, priesthood, covenant, and election.

This article describes the covenant relationship between God and Adam in Genesis 1 in terms of friendship. It makes an argument against the covenant of works.

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.

This article is an exposition of Genesis 15:7-21, where God established his covenant with Abram.

This article responds to the approach in biblical studies of working with theologically constructed covenants, and proposes an alternative. The author refers to the covenant of grace as constructed by Meredith G. Kline or the covenant as constructed by John H. Walton.

This article, a sermon leading up to Lord's Supper, considers Exodus 24, which records the covenant-making ceremony. The article helpfully discusses matters of the law and sacrifices.

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.

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.

In this paper Campbell explores the purpose and function of the covenant with Jesus as Messiah.

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.

This is an entry in a Bible dictionary on the significance of promise as the heartbeat of God's covenant.

Christian baptism must be seen in light of the covenant. This article explains the nature of the covenant relationship between God and sinners, as well as the unity and continuity of the covenant in the Old and New Testaments. From these arguments it considers infant baptism.

What is covenant theology? The answer given here is that covenant theology is a way of reading the Bible. This article shows how covenant theology is essential for understanding the gospel, Scripture, and God.

The article discusses the nature of God's covenant with His people from its institution in the Old Testament to the time of its fulfillment in the New Testament. The author discusses the covenant in relation to circumcision, the Passover, baptism, and the Lord's Supper.

What is the real point of worship? Is it really that important? Worship has everything to do with the covenant between the Lord and His bride. The worship service is first and foremost an assembly of God’s people to have communion with Him.

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.

This article shows that the presupposition behind the writing of the Heidelberg Catechism was that God has determined a covenant of grace.

During the Reformation, the need for Christian schools was acknowledged. Supporting this historical legacy, this article puts the covenant obligation upon parents to establish such schools. The author also shows how Reformed Christian education can be promoted in a practical way.

During the Reformation, the need for Christian schools was acknowledged. Supporting this historical legacy, this article puts the covenant obligation upon parents to establish such schools. The author also shows how Reformed Christian education can be promoted in a practical way.

During the Reformation, the need for Christian schools was acknowledged. Supporting this historical legacy, this article puts the covenant obligation upon parents to establish such schools. The author also shows how Reformed Christian education can be promoted in a practical way.

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 covenant God made with Abraham, this article shows how from the Old Testament God wanted to reach all nations in Christ. The author shows what this means for the church's mission work.

How often do you get to read about angels? These heavenly beings play a big role in the kingdom of God. They are agents of the covenant on behalf of its heirs. They act as messengers of the covenant and as warriors of the covenant. Angels also played a role in the ministry of the Lord.

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.

The covenant promise of God has bearing on mission work. Mission work is a means which God employs to continue the line of His covenant. This covenant includes the promise God gave to Abraham in Genesis 17, and continues on throughout the Old and New Testament until today.

Christian parents are called to raise their children within their covenant calling. Included in this calling is an obligation to discipline. This article looks at the biblical basis and purpose of dicipline, and how it can be used both positively and negatively.

This article examines Charles Finney's revivalism efforts, discussing whether revival is biblical. The author discusses this by looking at the doctrine of the covenant and preaching.

This article discusses the basis of Christian education. A proper understanding of the covenant makes biblical education obligatory. The author discusses this in the light of Psalm 78.

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 article is on the topic of baptism, identifying baptism as a sign and seal of the covenant. The author also discusses baptism in relation to election, focusing on the subject of infant baptism.

This article shows from Hebrews 1:1-4 how Christ is both the Messenger and the message of the new covenant.