The Riddleblog

“The Most High Rules the Kingdom of Men” – Daniel 4:1-18 (An Exposition of the Book of Daniel–Part Eight)

The New Situation In Babylon

In Daniel chapter 4 we are given remarkable insight into a man who has played a central role in Daniel’s prophecy–the Babylonian king, Nebuchadnezzar. In each of the previous chapters of Daniel, Nebuchadnezzar exerted his royal power and authority, demonstrated his hot temper and tyrannical nature, while championing the “gods of Babylon.” We have also seen that his “gods” and his Chaldeans (the wise men and court magicians) repeatedly failed to give the king that which he demanded. The great king was even forced to seek help from one of his young Hebrew servants to interpret a troubling dream–which he will do yet again in chapter 4. YHWH has clearly won the battle with the idols of Babylon. Through all of this, it has become clear that YHWH is sovereign over all things, a fact which Nebuchadnezzar has been forced to admit repeatedly when neither his idols nor his Chaldeans could help him. This was also made clear to him in chapter 3 when Nebuchadnezzar witnessed three Hebrew officials (who were friends of Daniel) survive being thrown into a super-heated fiery furnace with the aid of a mysterious fourth man (the pre-incarnate Christ, or an angel of the Lord).

But in Daniel chapter 4 we find that everything has changed. Much time has passed and Nebuchadnezzar is a different man. Nebuchadnezzar has yet another dream which Daniel must interpret for him–only this dream comes much later in the king’s career, toward the end his life. In this chapter–filled with remarkable contrasts and ironies–we read of a king whose days as a cruel tyrant seem to be in the past. The king greatly enjoys the creature comforts accrued after a long career as ruler of a great empire. Daniel’s report almost makes us feel sorry for Nebuchadnezzar as the pagan king is forced to wrestle with the fact that YHWH is the sovereign Lord, who rules the affairs of men and nations, and of whom Nebuchadnezzar will affirm, “how great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his dominion endures from generation to generation.”

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The Book of DanielKim RiddlebargerMarch 15, 2024Nebuchadnezzar's Second DreamComment

March Musings (3/13/2024)

Riddleblog and Blessed Hope Podcast Updates:

My Riddleblog series, “The Basics” has wrapped up. You can find it here
My exposition of Paul’s Thessalonian letters as a free pdf download is coming, but the editing process is taking much longer than expected. Sorry.
I’m beginning a series on ecclesiology entitled “Christ’s Spotless Bride.” In this series we will consider the attributes and marks of the church. Here’s the first installment: Christ’s Spotless Bride: Some Thoughts on the Doctrine of the Church (Part One)
We are continuing to work through the opening chapters of 1 Corinthians in season three of the Blessed Hope Podcast. If you are enjoying the pod, tell a friend!

Thinking Out Loud:

The upcoming presidential election is not a lesser of evils choice since neither candidate (IMHO) has any business being president again. These are two very flawed and self-deluded men, both of whom are far too old to serve in such a demanding office, and too stubborn to do what is right for the country by stepping aside. Three cheers to the editors of the Dispatch for making the case to do what is right (vote for neither) instead of letting two main political parties foist terrible candidates upon us. Here’s their excellent editorial: The American People Should Demand Better
I wonder, who comes up with the names for medications I see advertised on TV and in social media, such as Cymbalta, Jardiance, Otezla, and Ozempic, etc. Why not name the drug for what it does? “I Feel Better,” “Make the Rash Go Away,” “Hurt less,” “Pee More Often,” “Poop Less” etc. And while we are at it, how about a bit more clarity with side-effects: “Take this and it might kill you,” or “side effects require you to take eight additional medications to counteract the side effects of this one.”
I’d like to see a few new “Reformed” medications come to market. Infralapsa, for those who cannot let go of trying to figure out the mysteries of predestination. Or Assurenza, for those who struggle with their assurance. Or Repenta, for those struggling with indwelling sin.

To read the rest, follow the link below

MusingsKim RiddlebargerMarch 13, 2024Lesser of evils, Reformed medication, dispensationalism, Calvin's EcclesiologyComment

Christ's Spotless Bride -- Some Thoughts on the Doctrine of the Church (Part One)

Some Thoughts on The Importance of the Doctrine of the Church —

Or How I introduced My Ecclesiology Course to Students

I understand that ecclesiology is not everyone’s favorite topic. No doubt it is the least read section in any systematic theology text—and that is not merely because the doctrine of the church usually comes at the end of the volume. For a host of reasons American Christians tend not to be interested in the topic. But after serving as a pastor and professor for over forty years, I have come to believe that ecclesiology is one of the most important topics for our time and well worth thinking about.

Here are the main points for consideration I made whenever introducing the topic to Reformed seminarians.

First, during my post-seminary days I taught graduate systematic theology and apologetics courses to mostly “five-sola” evangelical students at the Simon Greenleaf School of Law (now the Trinity Law School in Santa Ana, CA). Berkhof’s Systematic Theology was my text. I always dreaded coming to the closing chapters on the doctrine of the church because the class was filled with students who came from various evangelical churches. Many were professing Christians but had no ties to any church. Many were still in mainline Protestant churches but were soon to leave. Others stayed in the churches in which they were raised, or they followed the crowd to a celebrity pastor. Many of these students had picked their churches for reasons that had little if anything to do with ecclesiology or doctrine. Reading Berkhof pulled the church rug out from under their feet.

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EcclesiologyKim RiddlebargerMarch 11, 2024Church as Bride of Christ, Importance of ecclesiologyComment

The White Horse Inn Tribute to "Dad" Rod Rosenbladt

Here’s the link to the White Horse Inn’s Tribute to “Dad” Rod Rosenbladt

Riddleblog UpdateKim RiddlebargerMarch 8, 2024More on Dad Rod Comments

"The Satisfaction Made by Christ" -- Article Two, Second Head of Doctrine, Canons of Dort

Article 2: The Satisfaction Made by Christ

Since, however, we ourselves cannot give this satisfaction or deliver ourselves from God’s anger, God in his boundless mercy has given us as a guarantee his only begotten Son, who was made to be sin and a curse for us, in our place, on the cross, in order that he might give satisfaction for us.

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In the second head of doctrine, the Canons make the critical point in articles 2, 3, 4, that there is absolutely nothing that sinful men and women can do that turns aside (or satisfies) the wrath of God. This was also explained in the opening article of the first head of doctrine (Article One: God's Right to Condemn All People).

Since God’s wrath toward us results from our sin against his infinite majesty (both in Adam, and because of our actual sin), his justice demands that the satisfaction made be equal to the offense (Romans 3:25-26). Such satisfaction must be offered in order for the guilt of our sins to be forgiven. Because the offense is against the Holy God, there is no way a sinful person could satisfy God’s infinite justice and holiness. As the Heidelberg Catechism puts it in questions 16 and 17, the one who dies for our sins must be truly human because “God’s justice demands that human nature, which has sinned pay for its sin,” but goes on to remind us that one “sinner could never pay for others.” This is why, as the catechism notes, the one who offers the sacrifice must also be true God, “so that by the power of his divinity, he might bear the weight of God’s anger in his humanity and earn for us and restore to us righteousness and life.”

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The Canons of DortKim RiddlebargerMarch 6, 2024Satisfaction of God's justiceComment

"Christ and Him Crucified" A New Episode of the Blessed Hope Podcast (1 Corinthians 1:18-31)

Episode Synopsis:

The cross of Jesus Christ is utter foolishness to those who are perishing in their sins. Yet, Paul tells the Corinthians that through message of the cross God reveals his wisdom and power. In the closing section of the first chapter of his first Corinthian letter, Paul explains how and why the preaching of Christ crucified confounds all those who seek mere human wisdom from sages, holy men, philosophers, prophets, and gurus across the ages, all of whom claim to be seeking after wisdom, but in reality are looking in all the wrong places.

The cross might be a shameful thing and a scandal in the minds of those Greco-Romans who think themselves to be wise, but it is here where we see how God rescues the weak and lowly to shame the wise–those who do not think it necessary to be redeemed from the guilt and power of sin. Paul’s audience in Corinth (Jews who seek after signs and Greeks who seek after wisdom) cannot grasp how the wisdom of God is revealed in a crucified Savior. For Jews, the cross is a stumbling block. For Greeks it is only so much foolishness. Both see the cross as the ultimate sign of weakness, humiliation, and shame. A crucified savior is a contradiction. Why would anyone embrace a dead and humiliated savior?

Yet, as Paul points out, the preaching of the cross turns the tables on those who think themselves to be wise. Through the proclamation of Jesus Christ and him crucified God saves his people from the guilt and power of sin, he calls the weak and lowly to faith in Jesus, he reveals true wisdom, and he shames the self-professed wise and powerful exposing them to be the fools.

The gospel of Jesus Christ confounds all those who see no need of a savior. It did so in the Greco-Roman world, just as it does in our own. But to those who have been called to faith in Jesus through this message of shame and scandal, “Christ Jesus, became to us wisdom from God, righteousness, sanctification, and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

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

Blessed Hope PodcastKim RiddlebargerMarch 4, 2024Christ crucified, Wisdom from GodComment

Paul on Christian Liberty in Galatians 5:1

The Following is taken from “For Freedom,” my exposition of Galatians prepared for listeners to the Blessed Hope Podcast (scroll down to the link under the Blessed Hope tab)

If anything is worth defending it is Christian freedom. In the face of the threat to such liberty posed by the Judaizers, Paul issues a stern warning to the Galatians– “for freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (Galatians 5:1). Anyone who seeks to be justified by obedience to the law of Moses, through receiving circumcision, through the keeping of Jewish dietary laws, or in observing the Jewish religious calendar, will fall from grace and come under God’s curse (Galatians 5:4).[1]

Paul has already pointed out that those who seek to be justified on the basis of works of law (Galatians 2:16), or place their confidence in what Paul identifies as the basic principles of the world (stoichiea) will find themselves in eternal danger (Galatians 4:3). In Galatians 5:1-12, Paul contrasts the Judaizing campaign of enslavement to the law with Christian liberty in Christ. This is yet another important plank in his case against the Judaizers.

In the first four chapters of Galatians, Paul issues several responses to Judaizing legalism. In chapter 5, we move into what some identify as the “practical section” of Paul’s Galatian letter, when the apostle takes up the practice of Christian liberty and exhorts the Galatians to defend it.[2] While Paul does change focus a bit from those redemptive historical events which culminate in the death of Jesus and justification through faith, here he describes the Christian life in light of the gospel revealed to him by Jesus Christ.[3] The apostle continues to set out sharp contrasts between opposing positions. Readers of Galatians are now well aware that Paul is fond of antithesis (contrast) as a rhetorical critique and he uses it repeatedly.

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Warfield on the Religious Life of Seminary Students

I grew up in an evangelical culture in which many depreciated the life of the mind, pitting “head knowledge” against “heart knowledge.” Those of us drawn to apologetics (a healthy and flourishing element in many of these same churches), found ourselves up against the accusation that striving to defend the faith or study Christian doctrine was the quest for “head knowledge,” allegedly connected to the sin of pride. It was charged that such an emphasis inevitably led to to “dead faith” and a cold heart. I recall a noted evangelical pastor laughing at those who went to “cemetery” (using a rather feeble bit of word-play to mock “seminary”). Of course, he was not theologically trained and this is often evident in his teaching and preaching.

When I first encountered B. B. Warfield’s tract, “On the Religious Life of Theological Students,” first published in 1911, I was greatly relieved that someone of much greater intellect and stature than I, made a case compelling case for uniting mind and heart. Prayer and theological study go hand in hand, or they should. This was required reading at Westminster Seminary California when I was a student and still is.

But this tract is not just for seminary students—although that is the primary audience. All Christians who love to read and study theology ought to give it a careful read. It can be found here: The Religious Life of Theological Students.

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“But I See Four Men” – Daniel 3:1-30 (An Exposition of the Book of Daniel–Part Seven)

Nebuchadnezzar Makes Good on His Promise

After Daniel interpreted the king’s frightening dream, Nebuchadnezzar was greatly relieved. In fact, the king was so thankful to Daniel that he acknowledged his young Hebrew servant’s God as “God of gods and Lord of kings, and a revealer of mysteries.” The Babylonian king even made good on his promise to reward anyone who could interpret his dream. He “gave Daniel high honors and many great gifts, and made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon” (Daniel 2:48).

Daniel remained in service to the royal court until his death about 538 BC–living well into his eighties. But while Daniel remained a trusted court advisor to both Babylonian and subsequent Persian officials, his three Hebrew friends, Shadrach, Meshach, and Abednego, were serving elsewhere as high officials in the province of Babylon–a favor which Nebuchadnezzar granted to Daniel on their behalf. Although Nebuchadnezzar offered high praise to YHWH because he revealed the meaning of the dream to his servant Daniel (as recounted in chapter 2), it will become clear that the Babylonian king never gave up his pagan ways. He soon erected a golden statue and demanded that his subjects worship it. This strange demand is a mix of an over-inflated royal ego, ancient near-eastern power politics, combined with pagan religion. Once again, Daniel’s friends’ lives are in danger. This time Daniel will not rescue them but YHWH will, in what amounts to the next round in the on-going conflict between YHWH and the idols of Babylon.

The Book of DanielKim RiddlebargerFebruary 26, 2024The Fiery furnaceComment

The Basics – A New Heaven and Earth

When people speak of heaven, many will conjure up images of their favorite places (the beach, the desert, the mountains), or they describe some sort of disembodied existence where their immortal soul will finally be set free from the limitations imposed upon it by the human body. I’ve heard many people who should know better speak of heaven in terms of pearly gates (manned by St. Peter himself), with streets of gold (as merely a symbol of material wealth), and where daily existence centers around the pleasurable activities which the departed enjoyed while still on earth—usually their favorite hobby or activity. Sadly, none of these images accurately reflect the biblical teaching regarding heaven.

To remedy this sad state of affairs, whenever we speak of heaven we need to carefully distinguish between the intermediate state (which deals with the question of where the soul goes after we die) and the eternal state (which speaks to the nature of human existence after the resurrection of the body at the end of the age).

As for the intermediate state, the question “where do we go when we die?” was answered indirectly by Paul in his second Corinthian letter when he wrote “we would rather be away from the body and at home with the Lord” (2 Corinthians 5:8). Paul told the church in Philippi that “my desire is to depart and be with Christ, for that is far better” (Philippians 1:23). Jesus told the repentant thief on the cross, “truly, I say to you, today you will be with me in Paradise” (Luke 23:43). And then, the author of Hebrews describes the church as, “the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect” (Hebrews 12:23). Where do believers go when we die? We immediately enter into the presence of the Lord at the moment of death.

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The BasicsKim RiddlebargerFebruary 23, 2024Heaven, A new heaven and earth Comments

"The Punishment Which God’s Judgment Requires" -- Article One, Second Head of Doctrine, Canons of Dort

Article 1: The Punishment Which God's Justice Requires

God is not only supremely merciful, but also supremely just. His justice requires (as he has revealed himself in the Word) that the sins we have committed against his infinite majesty be punished with both temporal and eternal punishments, of soul as well as body. We cannot escape these punishments unless satisfaction is given to God's justice.

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Background:

In the first head of doctrine, the authors of the Canons set out their treatment of human sinfulness (total depravity) and divine mercy (unconditional election), commonly known as the first two points of Calvinism.

The Canons established that all men and women have fallen in Adam, and are guilty before God from birth because Adam acted as our divinely chosen representative in Eden so that the guilt of Adam's sin was imputed (or reckoned, or accounted) to us (Romans 5:12-19). But we are also guilty for all of our own sinful actions which spring forth from sinful human nature.

This is what we mean when we speak of “total depravity.” This does not mean that we are always as bad as we possibly can be, only that sin has infected our entire person, from head to toe, and that there is no part of human nature that is not tainted, stained, or corrupted because of the fall of our race into sin.

Several lines of biblical argument make this clear. Paul indicates that we are by nature children of wrath (Ephesians 2:3) and dead in our sin (Colossians 2:13). In Matthew’s gospel (7:15 ff.) Jesus describes our fallen race as bad trees which can only bear bad fruit. As our Lord tells us, this bad fruit is the visible manifestation of our hidden wickedness and depravity.

On a practical level this means that we are born in sin, and apart from God's grace our wills are in bondage to our sinful nature. We use the good gifts which God has given to us for sinful (self-centered) purposes. Lacking faith, we cannot please God (Hebrews 11:6). We sin because we are sinners. We sin because we like to sin. Since the wages of sin is death, we are all subject to the curse. Left on our own, and to our own devices, we do not want Jesus as our Lord. Instead, we desire to be lord of our own lives. We go our own way, not overly concerned about God showing his mercy to us, since we do not think that we really need it, Besides, we mistakenly think that God is obliged to extend his mercy to us any way.

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A New Episode of the Blessed Hope Podcast Is Up! "Be United" -- 1 Corinthians 1:10-17

Episode Synopsis:

Paul has gotten some rather bad news. Members of Chloe’s family (presumably people Paul had known from his time in Corinth) had come to Ephesus (where Paul was currently laboring). They informed him of serious troubles back in Corinth. People were quarreling to the point that factions had developed in the church, with various groups identifying as followers of Paul, while others claimed to be loyal to Apollos, or to Peter. Some even claimed to be merely followers of Jesus.

No doubt when Paul had been in Corinth a year or more previously, he taught them that Christians became members of the body of Christ (the church) through faith in Jesus and baptism. Now he gets word that the Corinthians were divided with some claiming to be followers of those who taught them, or who had baptized them. Since Paul cannot hop on a plane or get in his car and travel to Corinth quickly, he must address the situation in writing–so he sends the letter we know as First Corinthians.

In verse 10 of the first chapter of this letter, we find the thesis statement which sets the tone for all that follows. Paul appeals to these struggling Christians in Corinth to stop acting like the pagans they once were, and act like the Christians they now are. They have been called to be saints (as believers in Jesus Christ) so they must end their schismatic behavior and get on the same page–united in mind and judgment. No more of the party spirit– “I follow Paul . . .” “I follow Apollos . . .” “I follow Peter . . .” or even “I follow Christ . . .” Christ is not divided, and Paul was not crucified for them!

Paul implores the Corinthians to remember that he came to preach the cross of Jesus Christ to them, not tickle their ears with clever words of pagan wisdom which rob the cross of its power to save. Their quarreling and divisions betray the gospel which brought them together calling them out of pagan darkness and into the light of Christ’s kingdom. The factions which were forming were also contrary to their baptism through which they together became members of Christ’s church and part of his body. The Corinthians must return to what Paul had taught them. The divisive behavior must cease and the Corinthians must unite around the gospel of a crucified Savior.

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

Blessed Hope PodcastKim RiddlebargerFebruary 19, 2024Be United, No Factions Comments

1 Thessalonians 1:10, Dispensationalism, and the “Wrath of God”

The following is from my forthcoming exposition of Paul’s Thessalonian Letters, “When the Lord Jesus Is Revealed from Heaven” which will be made available as a free download for those who complete season two of the Blessed Hope Podcast.

Paul’s contention in 1 Thessalonians 1:10 that the day of God’s wrath (and the final judgment) occurs when Jesus returns on the last day, raises insurmountable difficulties for all forms of premillennialism. Premillennarians contend that Jesus returns to establish a millennial kingdom on the earth, usually thought to be structured upon the theocratic nation of Israel, with Jesus physically ruling over the earth from David’s throne in Jerusalem. At the end of the millennial age, supposedly, Satan is released from the Abyss and organizes the nations who collectively revolt against Christ and his church (Revelation 20:7-10). In response to this last outbreak of evil, when God casts Satan and his minions into the lake of fire, only then does the final judgment take place, fully one thousand years after Jesus Christ returns to deliver his people from the coming wrath of God.

In light of the premillennial misinterpretation of the scene in Revelation 20:1-10–supposedly occurring after our Lord’s return, instead of seeing John as referring to the interadvental period and its consummation when Jesus returns–premillenarians (including dispensationalists) must assert that God’s eschatological wrath is not manifest until the thousand year millennial age comes to an end. Both camps affirm they hold this view based upon what they claim to be a literal reading of an apocalyptic text. But the impossibility of the premillennial view becomes all-too clear when Paul, in an epistle written to answer specific questions about the Lord’s return, informs the Thessalonians that God’s eschatological wrath occurs when Christ returns to deliver them (2 Thessalonians 1:7-10), not one thousand years later. This leaves no room for a millennial age after our Lord’s return. None at all.

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February Musings (2/14/2024)

Riddleblog and Blessed Hope Updates:

Be sure to read Mike Horton’s wonderful tribute to Dad Rod. If you are not familiar with Rod Rosenbladt, check out some of the audio links at the bottom of Michael’s tribute. A White Horse Inn tribute to Rod is forthcoming.
My new book is ready to order: First Corinthians in the Lectio Continua series of expositional commentaries from Reformation Heritage Books: First Corinthians -- Lectio Continua
I have completed my exposition of the first head of doctrine and the refutation of errors of the Canons of Dort, and will take up the second head next.

Thinking Out Loud:

I can’t help but agree with Calvin, when he opines “they who rule unjustly and incompetently have been raised up by [God] to punish the wickedness of the people” (Institutes 4.20.25). Surely, this is the best explanation for the sorry state of contemporary American politics.
Do politicians really think that sending slick mailers to my house before an election will get me to vote for them? When they land in my mailbox they immediately end up in the recycle bin. They never even make it into the house. Just send me a check equal to the value of the printing and postage necessary to mail this junk to me and I might consider voting for you. Robo calls are even worse, but that is another story.
Who is gonna take the car keys from Joe Biden and move him into the old folks home? You might be able to bribe him with ice cream.
Who is this Taylor Swift person I keep hearing about?

To read the rest of my musings, follow the link below

“Your God Is God of Gods and Lord of Kings” – Daniel 2:44-49 (An Exposition of the Book of Daniel–Part Six)

That Was Some Dream . . .

Nebuchadnezzar had a frightening dream–it was not a nightmare, it was divine revelation. In his dream, the Babylonian king saw a statue of a mighty and brilliant figure which absolutely terrified him. But he was a man who prided himself on his ability to terrify others. Knowing this was no ordinary dream and that it foretold his own future as well as that of the empire he ruled, the king demanded that his court magicians recount the contents of the dream and then give the king an interpretation. When it became clear to Nebuchadnezzar that his magicians cannot recount the details of the dream, much less interpret it for him, the king grows furious and threatens his magicians with death–along with the entire palace staff, including Daniel and his three friends.

The image which the king saw in his dream had a head made of gold, its chest and arms were made of silver, its belly and thighs were made of bronze, while its feet were an odd mixture of clay and iron. Suddenly, in the dream, a rock hit the statue’s feet, shattering them and causing the entire statue to crumble into pieces. The fractured remains of the statue eventually disintegrate into dust which was scattered by the wind so that nothing remained behind. The rock which smashed the feet of the statue had been cut from a mountain without human hands, and rapidly grew into a giant mountain which eventually filled the entire earth. What did all of this mean?

This dream terrified Nebuchadnezzar because it had been given to him by YHWH (the true and living God worshiped by the Hebrews) who, in turn, revealed both the dream and its contents to a young Hebrew servant in the Babylonian royal court, who also happened to be a prophet of YHWH. In the dramatic conflict between Daniel and the wise men and magicians (the Chaldeans) which plays out in the Babylonian royal court (in reality this is a conflict between YHWH and the idols of Babylon), Nebuchadnezzar learns the fate of his empire. It will be defeated and destroyed.

At the same time, the people of God are given a panoramic vision of the four great empires which will arise and then fall until the coming of Israel’s Messiah (Jesus) who will crush each of these great empires as his kingdom extends into all the earth and endures until the very end of time. It is Daniel’s God, not Nebuchadnezzar’s “gods,” who rules heaven and earth, and directs the affairs of people and nations. King Nebuchadnezzar is terrified for good reason–his “gods” and his court magicians cannot help him. Nebuchadnezzar is at the mercy of YHWH.

To read the rest, follow the link below

The Book of DanielKim RiddlebargerFebruary 12, 2024Nebuchadnezzar's Dream InterpretedComment

B. B. Warfield on the Indelible Mark of the Westminster Shorter Catechism

This is one of my favorite Warfield stories. It comes from an essay written in 1909, entitled “Is the Shorter Catechism Worthwhile?”

What is ‘the indelible mark of the Shorter Catechism’? We have the following bit of personal experience from a general officer of the United States army. He was in a great western city at a time of intense excitement and violent rioting. The streets were over-run daily by a dangerous crowd. One day he observed approaching him a man of singularly combined calmness and firmness of mien, whose very demeanor inspired confidence. So impressed was he with his bearing amid the surrounding uproar that when he had passed he turned to look back at him, only to find that the stranger had done the same. On observing his turning the stranger at once came back to him, and touching his chest with his forefinger, demanded without preface: ‘What is the chief end of man?’ On receiving the countersign, ‘Man’s chief end is to glorify God and to enjoy him forever’ — ‘Ah!’ said he, ‘I knew you were a Shorter Catechism boy by your looks!’ ‘Why, that was just what I was thinking of you,’ was the rejoinder.
It is worth while to be a Shorter Catechism boy. They grow to be men. And better than that, they are exceedingly apt to grow to be men of God. So apt, that we cannot afford to have them miss the chance of it. ‘Train up a child in the way he should go, and even when he is old he will not depart from it.’

More on Warfield: The Lion of Princeton here

B. B. WarfieldKim RiddlebargerFebruary 9, 2024The Westminster Shrter Catechism Comments

The Basics -- The Second Coming of Jesus Christ

The biblical account of the redemption of our fallen race takes many twists and turns throughout the course of redemptive history. But the story comes to a glorious resolution when we come to the final chapter. There is indeed coming a day when all injustices will be made right, all human suffering will cease, when every tear will be wiped from our eyes, and death will be no more.

The great hope of the New Testament for the future is that one day our blessed Lord Jesus will suddenly return from heaven to earth to raise the dead, judge all men and women, and renew the heavens and earth, removing every hint and trace of human sin. In Revelation 21:3-4, John reminds us that the Lord’s return is the culmination of God’s gracious covenant promise:

And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

This is the glorious day for which every believer longs–the day of Christ’s return.

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"Called to Be Saints" (1 Corinthians 1:1-9) -- A New Episode of the Blessed Hope Podcast

Episode Synopsis:

In the opening 9 verses of Paul’s first Corinthian letter, Paul sets the stage for what is to come. Although he was in Corinth for some eighteen months and knew many of those to whom he is writing quite well, his apostolic authority was being challenged by some in the congregation. Paul must address this matter by reminding the Corinthians of his apostolic office and calling.

Although we might expect a stern rebuke given what Paul has heard about what was going on in Corinth, instead we find the apostle giving thanks for the grace given the Corinthians in the gospel. The apostle opens his letter by reminding the Corinthians of the fact that despite the divisions and troubles which plagued them (and which need to cease), those who truly believed the gospel he had preached to them were recipients of God’s grace in Jesus Christ. As such, the Corinthians were “saints,” called to be holy. But their “set apart status” requires the Corinthians live out the holiness they had received as God’s gracious gift.

Paul focuses upon the ecclesia (church) in Corinth as all those who together have been called out from the nations for the purpose of assembling for the purpose of hearing God’s word preached (reminding them that grace is a gift given to them freely through the gospel), celebrating the sacraments of baptism and the Lord’s Supper (as signs and seals of God’s promises in the gospel), and where they are to exercise the spiritual gifts given to them for the sake of building up the body of Jesus Christ.

Christ’s church is one and therefore not to be characterized by divisions and factions, but by love for all those whom God has reckoned as holy in Jesus Christ. The Corinthians are to love one another in the grace and peace extended to them through Jesus Christ and which is now declared to them (and upon them) through Paul’s opening blessing in this letter. Indeed, they have been called to be holy.

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Blessed Hope PodcastKim RiddlebargerFebruary 5, 20241 Cor 1:1-9, Called to be saintsComment

A Father in the Faith, a Mentor, a Colleague, and a Dear Friend (Dr. Rod Rosenbladt, January 2, 1942 -- February 2, 2024)

Dr. Rod Rosenbladt died in Christ today after a brief illness.

There was no one else like him. J. I. Packer once told him, “Rod, you not only possess Luther’s theology, you embody the man.”

No one has influenced my course in life more than Rod. He was my first theology teacher. He encouraged me to do my M.A. thesis on B. B. Warfield. He was the one who urged me to go to Westminster Seminary California, and then when I graduated he and Dr. John Warwick Montgomery invited me back to the Simon Greenleaf School of Law (now Trinity Law School) to teach apologetics (my first professorship).

I introduced Rod to Mike Horton, who then invited Rod, Bob Godfrey, and J. I. Packer, to speak at Biola for a conference on the need and possibility of a new Reformation in American evangelicalism. Out of that conference came the initial funding for the White Horse Inn and Modern Reformation magazine.

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Riddleblog UpdateKim RiddlebargerFebruary 2, 2024Rod Rosenbladt 1942-2024 Comments

2nd Edition of My Lectio Continua Expository Commentary on First Corinthians -- Now Available to Order from RHB!

Reformation Heritage Books has republished my Lectio Continua series exposition of First Corinthians. The second edition is in the NKJV, and updated (slightly). You can order it here: First Corinthians -- Lectio Continua

Thank you, RHB!