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Following Elijah’s stunning victory over the prophets of Baal in 1 Kings 18, he turns his attention to drought that continued to linger over the land. Back in 1 Kings 17, Elijah had announced a drought on the land because of the apostasy of the people. They had backed into Baalism and paganism. And their failure to remain faithful to the Lord carried the judgment of God removing his word from the people, signified by the lack of rain or dew. This was also a polemic against Baal, the storm god. The Baal cycle would be broken and the LORD would show himself to be God.

"With which person in the Bible do you most identify?" This is a question I have often asked others in the church over the years. Most of us lack even enough self-awareness to able to answer the question. Others among us have a propensity to appeal to the best characters in Scripture.

Theodulf of Orleans – Poet and Theologian in the Carolingian Court

            Theodulf belonged to the group of bright minds Charlemagne gathered at his court in order to boost education in his empire. Born in a Visigothic family, probably in Spain, around the year 750, he is named after the French city where he became bishop, Orleans.

Mikael Agricola and the Reformation in Finland

            Like Primoz Trubar in Slovenia, Mikael Agricola was a Protestant reformer who had to develop a language before he could spread the gospel.

      Pastors, elders, and godly parents rightly take interest in the education and nurture of their children, and as a result action-minded Christians start schools. Christian schools represent a natural or spontaneous result of faith, and the Lord is pleased with such loving motives and acts. Nevertheless, when a church attempts to govern the school it has created the results are often mixed. Theology can explain why.

It is a struggle to live out our faith. But we can see that in ways that owe more to secular trends than to Scripture and obscure the teaching that our lives can show the beauty of life in Christ and his gospel.

Escapism seems to be everywhere.  If you have internet access, try typing “escape” or “escapism” into a search engine.  You might not want to visit all the sites that come up in such a search, but what you will see – if you need proof – is that many people seek to escape.  Or think about the commercials on TV.  Almost every commercial for an airline will talk about escaping.  Restaurants promise that we can “escape to the unexpected.”  Day spas are big business, and they promise a few hours of escape.  And of course there are illicit types of escape.  With the rise of the internet, pornogra

Let me start with a personal testimony.  David Wells’ first book in what might roughly be called this series is entitled No Place for Truth: Or Whatever Happened to Evangelical Theology?  Say what you will about that volume (and it has its critics), but for me it was transformative.  When I try to remember exactly why it hit me as it did, I conclude that it certainly had a great deal to do with my own personal confusion, questions, and dissatisfactions with the evangelical church culture

It can be easy to become atomistic in the way we handle the Bible. By this I mean that we can unwittingly break its message down into its component parts in a way that fails to appreciate its organic unity. Even though, as the Westminster Confession of Faith indicates, it does indeed have many ‘parts’, there is ‘consent’ [agreement] between them all (WCF 1.5). Since this is so, we need always to bear in mind where this consent and convergence of all the parts is found. It does so ultimately in Christ.

Every preacher knows – at least in some sense – that we are called to ‘preach Christ’ as we expound the Scriptures. We heard it in our homiletics classes in Seminary and we’ve been challenged about it in the numerous seminars, conferences and workshops on preaching we attend in the course of our ministry. But what does it mean and how are we to go about ‘preaching Christ’ in a way that neither does violence to the text, nor comes across to our hearers as contrived and artificial?

This month, the Alliance is pleased to offer a free MP3 download of Discipleship from the Alliance Teaching Series. Curated from years of biblical teaching, Discipleship presents listeners with thirteen encouraging messages on sanctification, the Church, and the Christian life. Download your copy here! 

Our featured resource this month is The God of Creation – Truth and Gospel in Genesis 1 by Richard Phillips. We've discounted the price, so get your copy at Reformed Resources today!

The third of the Ten Commandments seems simple at first read: we are not to take God’s name in vain. But the more we think about it, the deeper our reflections will become on what it means to honor God and cherish His name above all else. The commandment reads:

You shall not take the name of the LORD your God in vain, for the LORD will not hold him guiltless who takes his name in vain.

There’s something of a progression when one moves from the first commandment  – “You shall have no other gods before me” – to the second commandment forbidding the making and worship of idols. It’s a move delineating how the one true God is to be worshipped. And it tells us something about God. Namely, that the Creator God is a spirit, invisible, infinite, and holy. In other words, there’s an unholy absurdity in making a finite representation of an infinite and immense God.

The full commandment, promises and all, reads thus:

God Without Passions

What do we mean when we say that God is without passion…that He’s indifferent to His creation? Is God moved by anyone or anything? How should we handle the difficult Bible passages that seem to contradict the doctrine of impassibility? 

Divine Knowledge

Jonathan and James share an informal conversation about the knowledge of God. 

What are we really saying when we claim that God knows all things? What’s the scope of God’s knowledge? Is God continuously learning everything at the moment it happens? 

James affirms that God is “uneducated”—what does he mean by that? Join us for another mind-expanding episode of Theology on the Go!

 

Editor's Note: This post has been adapted with permission from William Perkins: Architect of Puritanism, now available at ReformedResources.org.

The Westminster Standards teach that the post-fall covenants in Scripture are gracious.  Although the covenants are distinct and different in some respects, they are the same in substance.  This is why the Standards speak of one covenant of grace “under various dispensations” and that one covenant “was differently administered in the time of the law, and in the time of the gospel.”  Westminster Larger Catechism 101 says that the preface to the ten commandments teaches us that God “is a God in covenant, as