The Riddleblog

B. B. Warfield on the Formation of New Testament Canon

B. B. Warfield’s magisterial essay “The Formation of the Canon of the New Testament” was published in 1892. You can find the essay here. It has also been included in the various editions of Warfield’s The Inspiration and Authority of the Bible.

Here a few gems from that essay.

Warfield reminds us that the apostolic church did not “invent” the idea of a canon of New Testament books. The church possessed a canon of inspired and authoritative books from the very beginning–the Old Testament. The church was, therefore, never without a “canon.”

In order to obtain a correct understanding of what is called the formation of the Canon of the New Testament, it is necessary to begin by fixing very firmly in our minds one fact which is obvious enough when attention is once called to it. That is, that the Christian church did not require to form for itself the idea of a “canon” — or, as we should more commonly call it, of a “Bible” — that is, of a collection of books given of God to be the authoritative rule of faith and practice. It inherited this idea from the Jewish church, along with the thing itself, the Jewish Scriptures, or the "Canon of the Old Testament." The church did not grow up by natural law: it was founded. And the authoritative teachers sent forth by Christ to found His church, carried with them, as their most precious possession, a body of divine Scriptures, which they imposed on the church that they founded as its code of law. No reader of the New Testament can need proof of this; on every page of that book is spread the evidence that from the very beginning the Old Testament was as cordially recognized as law by the Christian as by the Jew. The Christian church thus was never without a “Bible” or a “canon.”

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B. B. WarfieldKim RiddlebargerApril 24, 2024The NT CanonComment

“There Is a Man in Your Kingdom” Daniel 5:1–12 (An Exposition of the Book of Daniel–Part Ten)

A Dream Becomes Reality

Nebuchadnezzar foresaw this terrible night in a dream–a great empire, crumbling by the day, now entering its final hours. In his visionary dream of a gigantic metallic statue with a head of gold, Nebuchadnezzar saw the greatness of his own empire, even as Daniel warned him that both the king and his empire would come to an end–crushed by a rock cut from a mountain without human hands. Now, Nebuchadnezzar is long since dead and gone with the last of the Babylonian kings (Belshazzar, co-regent with his father–Nabonidus) on the throne. The year is 539 BC. Although Daniel does not reveal the circumstances behind the debauchery seen in the opening verses of chapter 5 until the closing verses of the chapter, this is the Kingdom of Babylon’s last night. Persian armies are about to take the city of Babylon through a daring commando raid using the city’s dried-up water supply. Instead of leading the city’s defenders in an effort to save the city, Belshazzar hosts a massive drunken party as though all were right with the world. On this night, the last hours of the great Babylonian empire, Belshazzar spends it drinking and mocking YHWH, even as YHWH takes his kingdom from him and gives it to another–the Persian conqueror of the city, Darius the Mede. All of this was foretold in King Nebuchadnezzar’s dream of Daniel 2.

In Daniel 5, the circumstances are greatly different from those at the end of Daniel 4 (v. 37), when Nebuchadnezzar confessed–even if reluctantly–“Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, for all his works are right and his ways are just; and those who walk in pride he is able to humble.” Nebuchadnezzar died in 562 BC–twenty three years before the events recounted here. A list of short-term successors had taken Nebuchadnezzar’s place. The first was the king’s own son, Amel-Marduk, who was assassinated by his brother-in-law in 560 (reigning just two years). One of those who plotted his death (Neriglessar) ruled until 556, and was succeeded by his own son, Labashi-Marduk, who was brought down just a few months into his reign by a coup lead by Nabonidus, an unpopular eccentric known for his devotion to the god “Sin” instead of the traditional and most favored Babylonian god, Marduk (Bel).

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Spring Musings (4/19/2024)

Riddleblog and Blessed Hope Podcast Updates:

The missus and I have a busy schedule coming up so there may be a short interruption or two in the Blessed Hope Podcast release schedule. Also, I’ll be taking a break after I complete chapter 6 of 1 Corinthians.
I am making my exposition of Paul’s Thessalonian letters available as a free download to listeners of the Blessed Hope Podcast. You can check it out here: “When the Lord Is Revealed from Heaven”
You can also download “For Freedom!” my exposition of Galatians: "For Freedom!" -- An Expositional Commentary on Galatians

Thinking Out loud:

My YouTube feed keeps popping up reruns from the old Carol Burnett show. One is Tim Conway as the old man shuffling along. I can’t watch it and not think of Joe Biden!
MLB must do something about umpire Angel Hernandez—he’s harming the integrity of the game and has become a laughing stock.
When will pro-Palestinian protesters get it? Making death threats, interrupting speeches and public meetings, blocking roads, bridges, and airports is anything but helpful to their cause. It infuriates people. Just stop already!
I am taken aback by how those who were screaming for Bill Clinton to be impeached because of his tortured definition of “is,” now seem to have no problem at all with Trump paying off Playboy bunnies and porn stars.

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"The Mandate to Proclaim the Gospel to All" -- Article Five, Second Head of Doctrine, Canons of Dort

Article 5: The Mandate to Proclaim the Gospel to All

Moreover, it is the promise of the gospel that whoever believes in Christ crucified shall not perish but have eternal life. This promise, together with the command to repent and believe, ought to be announced and declared without differentiation or discrimination to all nations and people, to whom God in his good pleasure sends the gospel.

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Having labored in articles 1-4 to establish that the purpose of the death of Christ is to be found in the satisfaction of God’s wrath toward sinners who have sinned against his infinite holiness, the Canons now make the point that the very nature of the saving work of Christ demands that it be proclaimed universally to sinners. The proclamation of the cross of Christ (i.e., the gospel) is the primary means by which God calls his elect to faith.

In article 3 of the first head of doctrine, the Canons teach that God has not only ordained the ends (who will be saved), he has also ordained the means by which he will save them (the preaching of the gospel). Scripture connects the end (the salvation of God’s elect), with the means by which God saves his elect; the death of his only begotten son, whose shed blood is more precious than gold or silver.

The previous articles under the second head of doctrine (1-4) make the case that the death of Christ is the only possible means by which God’s anger towards sinners can be satisfied and turned away from them (as a propitiation). Therefore, it is the gospel–defined by Paul as the proclamation of the death, burial and resurrection of Jesus Christ (1 Corinthians 15:1-8) proclaimed in such a way that Christ’s death is publicly placarded before sinners (Galatians 3:1)–which must be proclaimed to sinners. This is so that sinners might understand that God’s anger toward them is satisfied only by the death of Christ. Called to faith through the message of Christ crucified, sinners will trust in the satisfaction of Christ to save them from God’s anger toward their sin. Once in Christ through faith, sinners receive the forgiveness of sins, and the free gift of eternal life.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerApril 17, 2024Evangelism, Preaching the gospelComment

"Shall I Come With a Rod?" Paul Deals With Challenges to His Apostolic Office (1 Corinthians 4:1-21)— A New Episode of the Blessed Hope Podcast!

Episode Synopsis:

Paul expressed a fair bit of righteous anger in his letter to the Galatians–calling those taken in by false teachers foolish people who have been all-too easily bewitched by false teachers. In 1 Corinthians 4, the apostle again expresses his frustration, speaking sarcastically of those who think of themselves as rich (when they are poor), and as kings who act as though they rule the church (when they are not). But Paul will have none of it. It matters not to him what the immature in Corinth think of him. What matters is that God is judge of such things, not the Corinthians.

Paul reminds them that ministers are God’s servants who proclaim the gospel of Christ crucified, not faction leaders who seek to draw followers unto themselves. God has entrusted the mysteries of the gospel to his ministers and he will judge their motives. Neither Paul nor Apollos have sought to please them–both men sought to be faithful to the charge given them by Christ to preach the gospel. Addicted to pagan ways of thinking and doing, the Corinthians still think and act like citizens of this present evil age, not as citizens of the age to come. Since the Corinthians are puffed-up by their misguided pride, Paul reminds them of all that he has suffered for the sake of Christ so as to preach the gospel and conduct his missionary journeys. When reviled he blesses. When persecuted he presses on. When slandered he is gracious. Yet, he is still treated as scum and filth. These immature Corinthians are unwitting slaves to their own pride and have earned the sarcastic rebuke from Paul we find in 1 Corinthians 4.

As their father in the faith, Paul is not writing to shame them, but to urge them to imitate him. So far, he has been prevented from returning to Corinth, so he sent Timothy in his absence. Lord willing the apostle will make his way back to Corinth, but until be does, he reminds them that through this letter and in the power of the Holy Spirit he is present with them. The question with which Paul leaves the Corinthians is, “when I come, shall I bring the rod, or shall I come in a spirit of love and gentleness?” The choice is up to them. Mend their ways and embrace humility, or face the discipline of the apostle.

To read the show notes and listen to the episode, follow the link below

Blessed Hope PodcastKim RiddlebargerApril 15, 2024Challenges to Paul's AuthorityComment

A Request from Monergism.Com

Monergism.com is an invaluable resource. John Hendryx, the proprietor, has been providing great free resources for over a decade. Here’s the purpose statement from the “about” section of the Monergism.com website if you are not familiar with them.

Monergism.com is a free, comprehensive online theological library comprised of Reformed Christian resources designed to bring glory to Jesus Christ alone. The directory consists of original and aggregated content from around the world emphasizing the good news that salvation is God's free gift for guilty sinners, not a reward for the righteous.

John sent out the following request earlier this week. Monergism.com is well worth supporting. Check out the links provided at the end of the request if you wish to sample the sort of resources they provide.

You can read John’s request and check out their free resources by following the link below

Reformed ResourcesKim RiddlebargerApril 13, 2024monergism, monergism.comComment

Free to Blessed Hope Podcast Listeners -- "When the Lord Jesus is Revealed from Heaven"

When I am not yelling at clouds and chasing the neighbor kids out of the yard, I have stayed pretty busy in retirement.

As you may know, I have been going through the letters of Paul in historical (not canonical) order in my Blessed Hope Podcast. So far, I have completed Galatians, Paul's Thessalonian letters, and I am now deep into 1 Corinthians.

As a premium for listeners who make it through each season of the pod, I make an expanded version of the manuscript available free of charge as a PDF download. I figure if people can stand to listen to me for twenty plus hours of each season, they ought to get something for free.

My expositional commentary for season two, "When the Lord Jesus Is Revealed from Heaven" is now ready for download. Note, these have not been professionally edited (which is expensive) so that I can offer them at no cost.

You can find more information and downloading instructions here: The Blessed Podcast Season Two, free PDF download

Blessed Hope PodcastKim RiddlebargerApril 12, 2024Paul's Thessalonian LettersComment

X Marks the Spot, Or So The Prophecy Pundits Say . . .

According to Jonathan Brentner at Rapture Ready, the recent solar eclipse is the harbinger of God’s coming judgment upon America. The judgment will come about for two reasons, Brentner writes. One is the moral decay in America, specifically among the politicians. This includes the pressure Biden has put on Israel to back off the pursuit of Hamas. Any nation which does not support Israel will be cursed, based upon a bad misreading of Genesis 12:3. The second reason he offers is that such events are signs of the coming seven-year tribulation.

Of course, there is great moral decline—especially of late. We all see it. Yes politicians are corrupt—when has that not been the case? Yes, there are difficult decisions facing the American president in regard to Israel and Hamas (and Iran). But what does the eclipse have to do with any of this? Well, says Brentner, it has happened before:

Brentner writes,

The first solar eclipse occurred on June 16, 1806, with the second completing the X on September 17, 1811. The intersection happened over the New Madrid fault area, which includes an area from Cairo in southern Illinois to nearby New Madrid, MO.

To read the rest, follow the link below

End Times NuttinessKim RiddlebargerApril 10, 2024The Solar EclipseComment

“All His Works Are Right and His Ways Are Just” – Daniel 4:19-37 (An Exposition of the Book of Daniel–Part Nine)

A Second Bad Dream

King Nebuchadnezzar has had another terrifying dream. Once again his court magicians and wise men cannot interpret his dream. Greatly troubled, the Babylonian king summons his Hebrew servant Daniel to interpret this dream which has disrupted the king’s life of relative ease and comfort. Daniel will reveal that the unsettling circumstances foretold in Nebuchadnezzar’s previous dream are soon to come to pass. In the prior dream (as recounted in Daniel 2), the king saw a frightening metallic stature with a head of gold, which represented the king and his empire. But that kingdom will fall before a series of empires yet to follow. Nebuchadnezzar and his vast kingdom will come to an end–replaced by the Persian empire then just beginning to rise to power. Now in old age, Nebuchadnezzar remains convinced that his kingdom is mighty and that it stands as a testimony to his own accomplishments and greatness. But as a consequence of these two dreams, the king is beginning to realize that his kingdom is no match for YHWH. YHWH rules all the kingdoms of the earth from heaven. His kingdom is not of this world. His kingdom is eternal. None of this can be said of any earthly kingdom, including Nebuchadnezzar’s.

We pick-up where we left off last time with v. 19 of Daniel 4, when the king had another troubling dream and then summoned the Hebrew prophet (Daniel) to interpret the dream for him. Ironically, it was Daniel (a believing Jew), who, in gaining favor with the king after interpreting his first dream successfully was appointed prefect over Nebuchadnezzar’s pagan court magicians. The king’s magicians fail again and so it falls to Daniel to explain to the king what his second dream foretold–events which Nebuchadnezzar probably suspected (based upon his previous terrifying dream years before), yet which now brought him to a breaking point.

To read the rest, follow the link below

The Book of DanielKim RiddlebargerApril 8, 2024Nebuchadnezzar's Second DreamComment

Christ's Spotless Bride -- New Testament Images of the Church (Part Two)

In an age of growing uncertainty, increasing angst, and divisive tribalism, a number of strategies (often politically focused) have been proposed to stem the rising tide of unbelief and the social havoc of our times. But one important area of doctrine which speaks to these issues is often overlooked—ecclesiology, the doctrine of the church. In the first of this series (Christ’s Spotless Bride) I addressed some of the reasons why the doctrine of the church is not of interest to many, and why I think reflection on the nature and mission of Christ’s church offers important, if overlooked, answers to many of our current woes. In this and the next piece in this series I will consider a number of the images given us in the New Testament in order to stimulate thinking about how the church offers solutions to these contemporary problems, and then address some of the ways we ought to think about the church. These images of the church in the New Testament, along with the attributes and marks of the church (which will be taken up later), help us to better understand the nature of the church and the comfort to be found in the new covenant community.

New Testament Images of the Church

There are a number of images used in the New Testament to describe Christ’s church. Such images are but one way of approaching the doctrine of the church.[1] To understand the value of these images, an analogy to the doctrine of God (theology proper) might help. Scripture teaches us about God (who is incomprehensible in himself) not only by ascribing certain attributes to him (e.g., justice, knowledge, power) but also by identifying him as a certain kind of person or having a certain kind of role (e.g., king, shepherd, warrior).

But these attributes of God are analogical and anthropological and cannot be absolutized. God is like but also unlike human kings, and being a king does not exhaust who God is. Similarly, the church displays the images given us in certain respects, but none of them describes the church comprehensively. Louis Berkhof speaks of “figurative designations of the Church, each of which stresses some particular aspect of the Church.”[2] That is my approach here. There are certainly a number of these images given us in the New Testament which are well worth consideration.

To read the rest, follow the link below

EcclesiologyKim RiddlebargerApril 5, 2024Images of the church Comments

"The Reasons for This Infinite Value" -- Article Four, Second Head of Doctrine, Canons of Dort

Article 4: Reasons for This Infinite Value

This death is of such great value and worth for the reason that the person who suffered it is—as was necessary to be our Savior—not only a true and perfectly holy man, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit. Another reason is that this death was accompanied by the experience of God’s anger and curse, which we by our sins had fully deserved.

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At this point, it is important to state with some precision what is implied in the previous articles. The reason why Jesus’s death can satisfy God’s justice and anger toward our sin is found in Christ’s incarnation. Jesus is the God-man who suffers and dies for us in our place. Since he is truly human, Jesus possesses our nature, and therefore can identify with us so that our sin can be imputed to him. He is one with us in every respect—sin excepted. As true man and the Second Adam (1 Corinthians 15:45), Jesus Christ stands in our place as our representative before God, just as did Adam in Eden as the biological and federal head of the human race. But unlike Adam, Jesus Christ endured all temptation without sin and lived a perfect life in fulfillment of all righteousness.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerApril 3, 2024Substitutionary atonementComment

A New Episode of the Blessed Hope Podcast -- "You Are God's Temple" (1 Corinthians 3:1-23)

Episode Synopsis:

So what will it be? Milk or meat? Are the Corinthians spiritual toddlers? Or are they mature Christians? Since they are being drawn to the factions forming within the church (“I follow Paul,” “I follow Apollos”) it is clear that no matter how mature they think they are, in reality they are immature. Their lack of progress in Christian maturity provokes a response from Paul who challenges the Corinthians to consider who they are in Christ and how that should impact the way they understand the church and their relation to it as God’s temple, indwelt by the Holy Spirit.

The foundation of the church in Corinth is the gospel Paul has preached to them (he was the sower). Apollos came and helped build upon that foundation (the waterer). Since both were fulfilling the roles assigned to them by God, so why would the Corinthians see themselves as followers of Paul or Apollos when they should see these men as servants sent by God to build the church, not as leaders of factions.

The Corinthians are the temple of God, built upon the foundation of the gospel of Jesus Christ. How will they build on that foundation? Will they utilize the wisdom of God (Gold, silver, and precious stones)? Or will they continue build using human wisdom (wood, hay, straw)? Since they have chosen the latter, Paul exposes the fact that the divisions and factions within the Corinthian church are the result of spiritual immaturity which is ultimately a holdover from the Greco-Roman paganism in which the Corinthians had been raised. The time has come to move past infancy to maturity.

To see the show notes, and listen to the episode, follow the link below

Blessed Hope PodcastKim RiddlebargerApril 1, 2024Church as temple, You are God's templeComment

He Is Risen! He Is Risen Indeed!!

A Reading for Easter -- Luke 24:1-12 (ESV):

But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body of the Lord Jesus. While they were perplexed about this, behold, two men stood by them in dazzling apparel. And as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead? He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” And they remembered his words, and returning from the tomb they told all these things to the eleven and to all the rest. Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, but these words seemed to them an idle tale, and they did not believe them. But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.

A Collect for Easter (URCNA Forms and Prayers):

Holy Father, giver of all perfect gifts, we join the heavenly choir to herald the news that you have defeated the powers of sin, death, and condemnation by the victory of Jesus Christ your Son over the grave. We confess that the circumstances of this present age often rise up to testify against the promise that you have declared in your Word. Nevertheless, we bring the experience of our hearts under your judgment: You have raised Jesus Christ from the dead as the first fruits of the whole harvest at the last day. As in his resurrection you have brought the new creation into this passing evil age, raise us up and seat us with Christ—in this life, through faith, and in the next, beholding with our own eyes the resurrection of our bodies in life everlasting. All of this we pray, with joy and thanksgiving, in Christ’s name.

Amen.

Lord’s Day 17 (from the Heidelberg Catechism)

Q 45. How does Christ’s resurrection benefit us?

A. First, by his resurrection he has overcome death, so that he might make us share in the righteousness he obtained for us by his death.

Second, by his power we too are already raised to a new life.

Third, Christ’s resurrection is a sure pledge to us of our blessed resurrection.

Biblical Events, Biblical TheologyKim RiddlebargerMarch 31, 2024Easter Comment

Good Friday

For Good Friday, a reading from Luke 23:44-49 (ESV).

It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun's light failed. And the curtain of the temple was torn in two. Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last. Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.

The Collect for Good Friday (The Book of Common Prayer):

Almighty God, we ask you now to graciously look upon your people, for whom our Lord Jesus was betrayed and given over into the hands of wicked men, to suffer death upon the cross for us and for our sins. Lord you have made all men and women and do not desire the death of a sinner, but rather that they should turn from their wickedness and live, have mercy upon all those who neglect your gospel, and especially have mercy upon your ancient people Israel; take from them ignorance of the gospel, hardness of heart and contempt from of your word, return them to Christ, so that all Israel may be saved; and so that they, together with believing Gentiles, might be joined together into one flock, under one shepherd, Jesus Christ, in whose name we pray, Amen.

A Collect for Good Friday (URCNA Forms and Prayers):

Our Father, who so loved the world that you gave your only-begotten Son, we acknowledge and marvel at your mercy. Even while we were enemies, you reconciled us; even while we were strangers, you made us co-heirs with Christ of all eternal blessings; even while we stood condemned, you redeemed us; even while we were imprisoned, you delivered us from the tyranny of sin, death, and the devil. On this solemn occasion, we loathe our miserable estate and celebrate your marvelous grace. Beneath the cross of Christ, we come to know that ours is the guilt, but yours the forgiveness; ours the condemnation, but yours the gift of justification; ours the bondage, yet yours the freedom of adoption and new obedience. Even the faith with which we confess our dear Savior’s sacrifice was won for us by his death. Therefore, we cry out to you in sorrow for our sins and in thanksgiving for your gift. Give us the grace, we pray, to receive again this word of the cross which alone can refresh us on our pilgrim way, and send us out again into the world as witnesses to “the Lamb of God who takes away the sin of the world” (John 1:29).

Biblical Events, Biblical TheologyKim RiddlebargerMarch 29, 2024Good FridayComment

“Watch!” – Jesus’s Olivet Discourse (Mark 13:24-37)

Jesus Continues His Farewell Discourse Before His Death and Resurrection

As Jesus and his disciples sat on the Mount of Olives, directly across the Kidron Valley from the Jerusalem Temple, Jesus began to answer those questions put to him by his disciples regarding a statement he made a short time earlier. As they were leaving the temple complex on Tuesday afternoon of Easter Week–the disciples remarked about the grandeur of the temple and the huge stones which were used in its construction. Upon hearing their comments, Jesus told them, “`Do you see all these great buildings?’ . . . `Not one stone here will be left on another; every one will be thrown down.’” This shocking comment from Jesus prompted the disciples to ask Jesus privately, “`Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?’” Jesus answered their questions, taking their second question first. This section of the gospel has come to be known as the Olivet Discourse. These words constitute our Lord’s most significant teaching about the future course of history. In this passage, Jesus sets out those things his people should expect until he returns at the end of the age.

Having completed the first part of the Olivet Discourse (verses 1-23 of Mark 13), when Jesus set forth those signs which would precede the destruction of the temple, we now move into the second portion of the discourse, which deals with Jesus’s return at the end of the age to raise the dead, judge the world, and make all things new. The Olivet Discourse is a significant discourse (taking up all of chapter 13 of Mark’s gospel) given by Jesus to explain to the disciples what is soon to come to pass with the events of A.D. 70. Jesus predicts that the Roman army, led by Titus, will destroy the temple and the city of Jerusalem, thereby scattering the Jews into the ends of the earth as a tragic consequence. While explaining the signs that precede these momentous events–in effect, answering the second question put to him by the disciples first–Jesus goes on in the last half of the discourse to speak of a new event, his own second coming at the end of the age.

To read the rest, follow the link below:

Biblical Events, Biblical Theology, eschatologyKim RiddlebargerMarch 28, 2024The Oloivet Discourse, Mark 13:24-37Comment

“The Gospel Must First Be Preached” – Jesus’s Olivet Discourse (Mark 13:1-23)

A Farewell Discourse Given by Jesus During Easter Week To Prepare The Disciples for What Is to Come

Jesus entered Jerusalem on Palm Sunday and then went to the temple, where he forcibly cast the merchants from the court of the Gentiles. Almost immediately, Jesus was confronted by members of every religious office and sect within Judaism. The Herodians, Pharisees, Sadducees, chief priests, teachers of the law, and elders took turns confronting Jesus whenever he entered the temple precincts. Each time they did so, they found themselves thoroughly confounded by Jesus as he exposed their scheming for all to see. Jesus was fulfilling biblical prophecy and demonstrating that he was the Christ–making him a threat to the power and prestige of the Sanhedrin. He also exposed the self-righteousness of the religious leadership of Israel. Since Jesus was gaining popular support among the thousands of pilgrims in Jerusalem who were there to celebrate the Passover, the religious leaders of Israel decided to stop confronting Jesus in public. Instead, they hatched a plot to have Jesus arrested, tried, and then executed. Meanwhile, Jesus was preparing his disciples for what was soon to come–his death and resurrection.

In Mark 13 we find an account of the Olivet Discourse, so named because Jesus spoke these words while sitting upon the Mount of Olives, directly across the Kidron Valley from the Jerusalem Temple. It also takes the form of a farewell discourse offering important instruction, hope, and consolation to his disciples before his death. This is an important and well-known section of Mark’s gospel, because it is here that Jesus informs his disciples about what is yet to come after his death and resurrection. This is also one of the most hotly-debated passages in the Bible, since virtually all end-times views must claim their view is in accord with what Jesus taught his disciples in this passage.

To read the rest, follow the link below

Biblical Events, Biblical TheologyKim RiddlebargerMarch 27, 2024Mark 13, The Olivet DiscourseComment

Warfield on Jesus's Anger at the Death of Lazarus

One of B. B. Warfield’s most profound and widely read essays is “On the Emotional Life of Our Lord” first published in 1912. In the essay (originally written for a Princeton Theological Seminary faculty publication and republished many times since), Warfield considers all of those instances in the gospel accounts in which Jesus demonstrates deep and abiding emotions. It is at once a beautiful and moving essay, while at the same time a powerful statement that Christ’s true human nature brings forth true human emotions—ranging from compassion to anger. You can download the essay for free here, but there are new published versions (in booklet form with updated text and with introductions) here and here.

Since we are now in Easter week, I thought it would be a good time to consider Warfield’s discussion of Jesus’s anger upon learning of the death of his dear friend, Lazarus.

Warfield writes,

The same term [for anger] occurs again in John’s narrative of our Lord’s demeanor at the grave of his beloved friend Lazarus (John 11:33, 38). When Jesus saw Mary weeping — or rather “wailing,” for the term is a strong one and implies the vocal expression of the grief — and the Jews which accompanied her also “wailing,” we are told, as our English version puts it, that “he groaned in the spirit and was troubled”; and again, when some of the Jews, remarking on his own manifestation of grief in tears, expressed their wonder that he who had opened the eyes of the blind man could not have preserved Lazarus from death, we are told that Jesus “again groaned in himself.”

To read the rest, follow the link below

B. B. WarfieldKim RiddlebargerMarch 25, 2024Jesus's anger, death of LazarusComment

An Important New Book! Reformed Covenant Theology from Dr. Harrison Perkins

I am thrilled to see this remarkable volume now available in print. I was privileged to read a draft copy of the manuscript and found it both comprehensive and well-written. Dr. Perkins is one of the rising, young, scholar-pastors in the Reformed tradition, and it is my hope that this volume introduces him to a wide audience. This is a book which belongs on your bookshelf, but only after it is thoroughly dog-eared and heavily highlighted. This is good stuff.

Reformed scholarship in the field of biblical theology (Vos, Kline, Horton, Gaffin, Beale, etc.,) has done great work in advancing our understanding of the nature of covenants in the ancient world, as well as explain how these breakthroughs ought to inform the way we read and understand our bibles in light of the broad course of redemptive history. For some time, the Reformed scholarly pendulum has swung in the direction of biblical theology, but with this volume we may begin to see the pendulum swing back in the direction of a more systematic approach, hopefully to a place of balanced equilibrium.

To read the rest, follow the link below

"The Infinite Value of Christ’s Death" -- Article Three, Second Head of Doctrine, Canons of Dort

Article 3: The Infinite Value of Christ’s Death

This death of God’s Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world.

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At this point, the Canons address the question of the efficacy (value) of Christ’s satisfaction made upon the cross. Since the Reformed “limit” the saving benefits of the death of Christ to the elect only (a source of great controversy and misunderstanding, and addressed in part in article three), it is important for the authors to clarify that Christ’s death is not limited in any sense when considering the matter of the value of the death of Christ in terms of removing the guilt and breaking the power of sin so as to satisfy God’s justice.

This is the question article three seeks to address. If Christians affirm that there is such a thing as eternal punishment for the guilt of sin (Hell) and that Hell is populated by particular individuals, then one must limit the atonement either to its extent or its efficacy. Should we affirm that Jesus died for individuals whom he does not save? If we answer “yes” to that question, then we limit the power (efficacy) of Jesus’s death to save–Christ dies for people who perish eternally. If we ask “is it God’s intent to save each and every person who has ever lived in each and every age?” and answer “no,” then we limit God’s intention to the salvation of his elect, which the death of Jesus actually accomplishes. Either way, we limit the death of Jesus as to its power (Christ dies for those who are not saved thereby limiting the cross’s efficacy) or its extent (through the death of Jesus, God will actually and truly save his elect, not merely render all people “savable”).

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The Canons of DortKim RiddlebargerMarch 20, 2024The Infinite Value of Christ's deathComment

"Preaching --The Demonstration of the Spirit's Power" (1 Corinthians 2:1-16) A New Episode of the Blessed Hope Podcast

Episode Synopsis:

Paul did not come to Corinth as a typical sage, sophist, or philosopher. He was an unimpressive rabbi and made no attempt to embrace Greco-Roman rhetorical techniques to keep an audience entertained and wanting more. Paul’s mission to the Gentiles was not about him, it was about the message he preached, Christ and him crucified.

When Paul arrived in Corinth he was weak and fearful. He impressed no one with his charisma or eloquent speech. But he did know that the power and wisdom of God are revealed through the preaching of the cross. Despite the fact that Jews and Greeks thought that the message of the cross was foolishness, scandalous, and a stumbling block, it was through this message that God saves sinners. The proof that the Spirit of God was at work? There was a thriving church in Corinth, which despite the issues plaguing them was filled with new converts, both Jews and Greeks.

Paul reminds the Corinthians that the Holy Spirit knows the mind of God, revealing that Jesus is the Lord of glory. But since God’s wisdom was hidden from the rulers of this age, they put Jesus to death. While Greeks and Romans mock and detest the weakness and humiliation of the suffering Savior, it is through Jesus’s apparent weakness, shame, and suffering that the wisdom and power of God are displayed. But apart from the work of the Holy Spirit opening their hearts to the truth, the rulers are doomed to pass away along with this present evil age.

Paul tells the Corinthians that their focus should never be on him, or on Apollos or on Peter, but on the content of his message. That which was hidden throughout the Old Testament has been revealed in the person and work of Jesus Christ through the demonstration of the power of the Holy Spirit. Many of our contemporaries think this power is manifest in the signs and wonders that are supposedly present in Pentecostalism and charismatic worship. But for Paul, the demonstration of the Spirit’s power is preaching the gospel and seeing people come to faith in Jesus.

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