Our King courageously faced His own death, conquered it in resurrection glory, and sent His Spirit into our hearts, so that we too may valiantly fight the good fight.

All Christians are to communicate the gospel in a way that is wise, gracious, and “seasoned with salt,” appropriate for each person. 

The role of women in the church is one of the defining pressure points facing the church today. Feminism has made deeper inroads into evangelicalism than many realize, intensifying pressure to conform to the spirit of the age. In this article, Ben Dunson addresses three key errors driving today’s confusion before offering a positive biblical vision for the service of women in the church.

A common objection to the work of foreign missions is that the church should not send their best and brightest to reach unbelievers around the world when they have so many needs at home. Yet, Chad Vegas points out that nothing is more impactful for the spiritual growth of the local church than seeing some of their own forsake their own lives to bring the gospel to the world. While some fear that sending gifted ministers, members, and financial resources overseas will impoverish local churches, Vegas contends that missionary work enlarges the church’s vision, deepens generosity, inspires future ministers, and renews zeal for the gospel both abroad and at home.

In this article, Ben Dunson argues that the office of deacon is biblically restricted to qualified men and that the modern case for “deaconesses” rests on linguistic and contextual errors. Focusing especially on Romans 16:1 and 1 Timothy 3:8–13, he contends that Phoebe is commended as a servant of the church, not as an ordained deacon, and that Paul’s references to “women” in 1 Timothy 3 refer to deacons’ wives rather than female officeholders. Dunson concludes that faithfulness to Scripture, Presbyterian polity, and ordination vows requires reserving biblical office titles for those properly ordained.

Christ’s precious blood not only sealed our pardon but also purchased our adoption as children of God. In one of the most sublime portions of the Westminster Confession of Faith, the Divines enumerated the heavenly privileges of our adoption. Chief among the privileges they included was the Father’s pity (WCF 12). God’s pity is not some condescending sympathy or the shallow, “bless-your-heart” of a merciless world. God’s pity is His tender compassion towards the children he cherishes.

This article reflects on the richness of the Westminster Larger Catechism, especially Question 1, emphasizing that man’s “chief and highest end” is not only to glorify God but to fully enjoy Him forever, highlighting God as the ultimate and supreme purpose of life. It argues that this goal—culminating in the beatific vision—gives meaning to all human activity and underscores the profound grace of God in allowing His people to find their fullest joy in Him.

Angels and demons are significant in the drama of redemption as agents or opponents of God’s kingdom, but they have something else to teach us as well. Perhaps surprisingly to many Christians, one of the most significant things we learn about angels and demons has to do with the nature of Christian obedience. Put simply: angels obey God immediately, cheerfully, and completely. In reliance on the Holy Spirit, this is the kind of obedience to which we must aspire. Demons also reveal something about the nature of true obedience to God, but through a negative example. The Bible’s teaching on angels and demons—far from being irrelevant or a breeding ground for idle speculation—speaks with real force, exposing our shortcomings and illuminating the shape of the Christian life.

Why should a man preparing to be a faithful preacher and pastor give special attention to the study of Koine Greek and Classical Hebrew? Does he need to know these archaic languages in order to be a faithful preacher and pastor? The simple answer to this question is yes. Every iota and dot of Scripture is the inspired word of God, finally authoritative for faith and practice, and sufficient to sanctify and perfect the people of God into Christ’s image. Since Scripture has such a high nature and role in the lives of God’s people, preachers ought to carefully study the languages in which the word was inspired, in order to faithfully bring forth its full riches. 

Few aspects of the Christian life are more neglected than the cultivation of a habit of personal and private prayer. Yet, we have powerful reasons that should compel us to come often and with confidence into the throne room of God. Our Father delights to hear the voices of his children and has chosen, in his providence, to weave their petitions into the fabric of his eternal plan.

The 19th century was a high point for missionary effort in Presbyterian and Reformed history. Those were the days of John G. Paton, William Chalmers Burns, Thomas Chalmers, and the St. Andrews Seven. However, in our day, even though we have richer resources, the Presbyterian and Reformed church is no longer the leading force in this work. Six key factors—false teaching, worldliness, fear, ignorance, a sense of helplessness, and apathy—have diminished zeal and hindered efforts to reach the unreached. A renewed commitment marked by conviction, repentance, and sacrificial action is needed to recover a bold missionary vision.

The image of God in man means that man was created to reflect God’s rule over creation and His glorious moral character. While man retains the vocational and existential dimensions of the image of God, the moral image of God was lost in the fall, and can only be restored through union with Christ. The various Biblical dimensions of the image of God have to be carefully considered when determining how this applies to the basic rights of a human being. 

Mission work, as defined by Scripture, is the church sending ordained ministers to preach the gospel, make disciples, and plant churches through the ordinary means of grace—Word, sacraments, and prayer. While mercy ministries support gospel outreach, they must not be confused with missions itself, which addresses humanity’s deepest need through the proclamation of Christ.

Argues the Fall is historical and universal: Adam and Eve sinned, bringing sin and death to all as covenant head. Our real need is reconciliation to God in Christ.

Affirms the new birth as essential for genuine missions, leadership, prayer, and preaching. Missions require Spirit-wrought conversion and faithful proclamation of God’s Word.

Shows Eden as an archetypal temple, the Day of Atonement reversing humanity’s eastward exile by priestly atonement, and Christ as the true high priest who restores God’s presence.

Contemporary comfort-seeking is fleeting, but Paul proclaims God’s enduring comfort in Christ amid affliction. True consolation rests in God’s mercy, resurrection hope, and final transformation.

A call to rekindle missionary zeal: prioritize Bible translation, persistent prayer, and obedient proclamation of the Great Commission to reach unreached peoples.

Explains biblical typology showing Jesus fulfills Old Testament patterns—especially as the ‘new David’—serving as Prophet, Priest, and King. All Scripture points to Him.

Christian life isn’t meant to be solo; believers must gather in local congregations to encourage one another (Heb. 10:24–25). Unity, love, and mutual oversight (Eph. 4; Rom. 12) are essential.