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But why does Paul say that the Galatians are “turning back to the weak and beggarly elements,” that is, to the Law, when they never had the Law, since they were Gentiles (even though, as we shall say later, he writes this . . . Continue reading →
Podcast
A sermon by R. Scott Clark on Mark 15:1–5. Continue reading →
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The first thing we should note about Old Testament eschatology is that from the moment the human race fell into sin and came under God’s curse, there was an expectation that God would send his promised Redeemer. He also promised to put . . . Continue reading →
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In form this crying and sighing is that amid your trial you do not call God a tyrant, an angry judge, or a tormentor, but a Father—even though the sighing may be so faint that it can hardly be felt. By contrast . . . Continue reading →
Podcast
A devotion by R. Scott Clark on Mark 8:31–9:1. Editor’s Note: This audio was originally published by Westminster Seminary California in 2007. RESOURCES Subscribe To The Heidelblog! The Heidelblog Resource Page Heidelmedia Resources The Ecumenical Creeds The Reformed Confessions The Heidelberg Catechism . . . Continue reading →
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Unlike with the covenant of promise that God made with Abram, in this covenant of law, God did not swear the oath of ratification. Rather, the people of Israel did so. By swearing their obedience on oath, they would receive the promised . . . Continue reading →
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With this wicked doctrine, by which he commands men to doubt the favor of God toward them, the pope has removed God and all His promises from the church, has undermined the blessings of Christ, and has abolished the entire Gospel. Then . . . Continue reading →
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One of the critical points in the exegesis of Revelation 20 is the interpretation of prōtos in the phrase, “the first resurrection” (v. 5). Premillennarians understand it in the purely sequential sense of first in a series of items of the same kind. They . . . Continue reading →
Podcast
A devotion by R. Scott Clark on 1 Thessalonians 2:1–6. Editor’s Note: This audio was originally published by Westminster Seminary California in 2005. RESOURCES Subscribe To The Heidelblog! The Heidelblog Resource Page Heidelmedia Resources The Ecumenical Creeds The Reformed Confessions The Heidelberg . . . Continue reading →
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Moreover, the chief point of all Scripture is that we should not doubt but hope, trust, and believe for a certainty that God is merciful, kind, and patient, that He does not lie and deceive but is faithful and true. He keeps . . . Continue reading →
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A third critical factor [for the historic Protestant hermeneutic] is the analogia fidei or the “analogy of faith.” This refers to the importance of interpreting an unclear biblical text in light of clear passages that speak to the same subject rather than . . . Continue reading →
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The Old Testament prophets and writers spoke of the glories of the coming messianic age in terms of their own premessianic age. They referred to the nation of Israel, the temple, the Davidic throne, and so on. These all reflect the language, . . . Continue reading →
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But by what merit have we received this righteousness, sonship, and inheritance of eternal life? By none. For what could be merited by men confined under sin, subjected to the curse of the Law, and condemned to eternal death? Therefore we have . . . Continue reading →
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By its identification with the gospel of Jesus Christ the Abrahamic Covenant is seen to be a promissory anticipation of the new covenant. It is a subadministration of the overarching Covenant of Grace, which as a whole is mediated by the Son . . . Continue reading →
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Three major presuppositions underlie the historic Protestant system. The first is that the New Testament should explain the Old. This is one of the most basic principles of Bible study. The New Testament must be seen as the final authority and interpreter . . . Continue reading →
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Both systematic theology and biblical theology are essential to our study of Scripture for preaching. One contribution of systematic theology, including the historic creeds and confessions of the church, is to safeguard our interpretation of a particular text, lest we misread (and . . . Continue reading →
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I have indicated in a variety of ways that the Christian man must believe for a certainty that he is in a state of divine grace, and that he has the cry of the Holy Spirit in his heart, especially when he . . . Continue reading →
If the objective, historical evidence is as clear as I claim about the historic definition of the word Reformed, why does this debate even exist? Again, the roots of this debate are partly to be found in the way Baptists think of themselves and others, particularly in the USA. Continue reading →
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With these words, then, Paul wants to indicate the weakness there still is in the pious, as in Rom. 8:26: “The Spirit helps us in our weakness.” For because the awareness of the opposite is so strong in us, that is, because . . . Continue reading →
In part one, we began a survey of Reformed statements to demonstrate how the Reformed and the Baptists are two different traditions with distinctly separate understandings of redemptive history. Theodore Beza’s personal confession of faith (Confession De Foi Du Chretien, 1559) was . . . Continue reading →
