“The Danger of Serious Sin” -- Article Four, The Fifth Point of Doctrine, Canons of Dort
“The Danger of Serious Sin” -- Article Four, The Fifth Point of Doctrine, Canons of Dort

Yes, God preserves those whom he has chosen and called to faith in Jesus Christ unto eternal life as stated in Article 3. But this does not in any sense mean that the struggle with indwelling sin ceases because Christ preserves us unto final salvation. Indwelling sin (or the habit of sin) is a stark reality of the Christian life and remains a constant struggle until we die or Christ returns, whichever comes first. Such sin is ever-present and a Christian must be conscientious of this fact and strive to resist the three great enemies of God’s people identified here—the world, the flesh, and the devil.

First and foremost, Article 4 wisely directs those struggling with sin to rely upon the power of God which is given to God’s people through the preached word and the administration of the sacraments—the so-called means of grace. Vigilant prayer for the forgiveness of these sins is vital as John reminds us,

This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. (1 John 1:5-2:2)

Jesus knew the danger of indwelling sin (the flesh) his people will face as his disciples. He instructs us to pray “lead us not into temptation and deliver us from evil” (Matthew 6:13). He later exhorts his disciples to “watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak” (Matthew 26:41). James reminds us that, “each person is tempted when he is lured and enticed by his own desire” (1:14). Sin arises within, we are not tempted by God.

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The Canons of DortKim RiddlebargerIndwelling SinComment
The Gog and Magog Prophecy of Ezekiel 38–39
The Gog and Magog Prophecy of Ezekiel 38–39

In light of yet another war raging in the Middle East–this time between the United States and Israel against Iran and its Revolutionary Islamic Government, appeal is made by dispensational prophecy pundits to the prophecy of Gog and Magog found in Ezekiel 38-39. Ezekiel supposedly predicted the war in Iran–as Greg Laurie claims in but one of a scad of recent YouTube pundits making the same claim.

In a time of fear and uncertainty brought about by war, it may be comforting to think that biblical prophecy is being fulfilled through these events—which can only mean that the rapture must be soon at hand. It is also a way to attract followers, get clicks, and sell books. People are worried and want answers. If pundits can claim this is the fulfillment of biblical prophecy, what can be more reassuring than that?

But this repeated use of Ezekiel 38-39 to explain the wars and rumors of wars in the Middle East has a number of serious interpretive weaknesses. What are these weaknesses? How has this prophecy been understood by dispensationalists in the past? And if the dispensational reading of the passage is not the correct one, how then should we understand the passage?

An Interesting History of Interpretation

Since the mysterious Gog and Magog are associated with a persecuting empire depicted in Ezekiel’s prophecy as being destroyed at the time of the end—the same holds true in the Book of Revelation (Rev. 20:8)—Gog and Magog have often been tied to the political powers which arise in conjunction with speculation about the future appearance of Antichrist.[1] Martin Luther once referred to the Ottoman Turks, then at the gates of Vienna, as Gog’s forces soon to come under the judgment of God.[2]

Dispensationalists of a previous generation equated the names that appear in this passage (Gog, Magog, Rosh, Meshech, Tubal, and Gomer, Ezek. 38:2–6 NASB) with nations of modern Europe in some sort of alliance with the Soviet Union (now the nations of the former Soviet Union). According to Hal Lindsey, Gog and Magog are supposedly tied to Russia (Rosh supposedly equals “Russia”) while Meshech is identified as “Moscow” and Gomer as “Germany,” all of whom will form an alliance with Ethiopia (Cush) and Libya (Put) and invade the modern nation of Israel, now back in the land, sometime toward the end of the seven-year tribulation.[3] But historian-archeologist Edwin Yamauchi thoroughly refuted the claim that Ezekiel is referring to the modern nation of Russia and the city of Moscow when the prophet uses these names.[4] His work was simply ignored by advocates of the “Russian Invasion” theory. “Hey Yamauchi, I’m trying to sell books here, don’t scare people off with the facts.”

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Amillennialism, Biblical Theology, Current Events, eschatologyKim RiddlebargerEzekiel 38-39, Gog and MagogComment
What Does the Bible Say About the War In Iran?
What Does the Bible Say About the War In Iran?

The answer to the question above should not come as a surprise. Not much. At least nothing about this war specifically.

Jesus did say one of the signs of the end which will characterize the entire inter-advental age is the presence of wars and rumors of wars. In Matthew 25:6, he tells his disciples “and you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet.” So, despite the rantings of the prophecy pundits, the New Testament did not predict this current war but Jesus does tell his disciples not to be alarmed because such things are signs that the end will come when he returns on the last day to raise the dead, judge the world, and make all things new.

For an in-depth discussion of the signs of the end, as spelled out by Jesus in the Olivet Discourse, I covered the matter in an episode of the Blessed Hope Podcast, recorded shortly before the Hamas attack upon Israel (Oct. 7 2023). I was able to discuss the signs of the end addressed in the New Testament without the temptation to tie them to current events.

You can find that discussion here: Episode Five: "The Signs of the End"

I also address Paul’s discussion of the future of Israel in Romans 9-11 here: What Does the Future Hold for Israel? A Look at Romans 9-11

To read the rest, follow the link below

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Current Events, Biblical Theology, End Times NuttinessKim RiddlebargerThe War in IranComment
I Was a Guest on "Kids Talk About Church History" and Answered Questions About B. B. Warfield
I Was a Guest on "Kids Talk About Church History" and Answered Questions About B. B. Warfield

“Kids Talk Church History is a one-of-a-kind podcast where kids investigate the history of the Church. Over two thousand years ago, Jesus said: “I will build my church, and the gates of hell will not prevail against it.” How has Jesus built and preserved His Church against all odds? Come with us on a trip through history to find the answer on Kids Talk Church History—a podcast in partnership with the Alliance of Confessing Evangelicals”

Here’s the link to the Podcast: Kids Ask Questions About B. B. Warfield

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B. B. WarfieldKim RiddlebargerKids ask questions about WarfieldComment
A Masterpiece of Apostolic Rhetoric -- Paul's "Fool's Speech" (2 Corinthians 11:21b-12:13) A New Episode of the Blessed Hope Podcast
A Masterpiece of Apostolic Rhetoric -- Paul's "Fool's Speech" (2 Corinthians 11:21b-12:13) A New Episode of the Blessed Hope Podcast

Episode Synopsis:

Paul’s “Fool’s Speech” is a masterpiece in ancient rhetoric. Under constant criticism from false teachers and apostles who thought of themselves wiser and superior to Paul, the apostle responds to their accusations by taking on the role of a fool. These men are braggarts who regard Paul as weak and ineffective. They see themselves as vastly superior to the apostle.

Rather than respond in kind, Paul offers a bit of bragging of his own. But instead of boasting about his own accomplishments (which are far greater than anything the false teachers claim)–he will play the fool and exalt in his weaknesses. This is how he has been portrayed by those seeking to undermine his role in the Corinthian church. Okay, so he will take on the role they’ve assigned to him. Paul will boast, but not in his strength. Instead, He will boast in his weakness. In doing so he will expose the false apostles for what they are–men who think the gospel is about power, success, and overcoming all the difficulties of life. And in playing the fool, Paul will also remind the Corinthians of their own foolishness in listening to such men with their false gospel, false Jesus, and false Holy Spirit.

In this remarkable speech Paul gives us a list of the incredible suffering which he has endured for the cause of Christ and the sake of the gospel. He has faced all sorts of physical danger–from near drowning, to being stoned and beaten nearly to the point of death. He’s been reviled by both Jews and Gentiles. He has taken great risks in his 10,000 miles of travel and suffered all sorts of physical deprivation and danger as a result. He’s borne the weight of worrying about the new churches–the fruit of his Gentile mission. He’s spent many a sleepless night. And all the while the false teachers seek a life of ease and luxury while exploiting the Corinthian’s foolishness in giving them free reign in the congregation. In playing the fool, Paul exposes the false teachers for who and what they are, as well as rebuke the Corinthians for being foolish enough to listen to them.

We also find several important biographical gems in Paul’s speech. The first is a catalogue of Paul’s trials and tribulations just mentioned. But we also find Paul’s account of his vision of the third heaven–that which he sees cannot be put into words. Paul is prevented from attempting to do so. What he saw he cannot reveal. But since such a vision carries with it the possibility of fostering pride, Paul was given an unidentified “thorn in the flesh” to remind him of his weakness, where his real power is to be found. Paul repeatedly asked for this thorn to be taken away, and each time, the Lord’s answer was “no,” my grace is sufficient for you. We learn much here about which otherwise we would not know. And we are reminded yet again that weakness is Paul’s secret weapon.

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

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Blessed Hope PodcastKim RiddlebargerPaul's "Fool's Speech", 1 Corinthians 11:21b-12:13, The third heaven, Paul's "thorn in the flesh", My grace is sufficientComment
More Good Books Coming Later This Year
More Good Books Coming Later This Year

First up is The Cathedral of Theology. J. V. Fesko, Matthew Barret, and Craig Carter are the series editors. I, for one, love to see dogmatics regain some of the ground lost to biblical theology—although both are vital. This is due out from IVP in September of this year.

_____________________________________

Here’s the publisher’s blurb:

Laying the Foundation for a Classical Christian Theology

Good theology requires a firm foundation. But how can we lay a good foundation in our theological work? Moreover, what is theology and how does one do theology?

As the first volume in the Pillars of Christian Dogmatics series, The Cathedral of Theology is a work of prolegomena to establish principles for theology. This book takes an exegetical, historical, philosophical, and doctrinal approach to explore:

To read the rest, follow the link below

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History and Culture, Reformed ResourcesKim RiddlebargerNew books 2026Comment
“A Transgressor of the Law” The Fourth in a Series on the Book of James (James 2:1-13)
“A Transgressor of the Law” The Fourth in a Series on the Book of James (James 2:1-13)

Christianity Is Fundamentally Different

Christianity is a revolutionary religion which utterly confounds those who do not have faith in Christ. Sinful human nature tells us that good people go to heaven and that bad people go to hell. But Christianity teaches that God justifies the wicked (Romans 4:5). Sinful human nature tells us that the standard by which we judge people is external: beauty, fame, accomplishments, power, and fortune. But Christianity teaches that God’s standard of judgment is the Ten Commandments.

In the first-century world in which the Epistle of James was written, society was dominated by social castes and wealthy land-owners. But James tells his audience that Christians must show no partiality, either to the rich, or to the poor. Furthermore, James points out how flawed human judgment can be when it comes to matters of sin and salvation. Sinful human nature tells us that people who have more good deeds than bad deeds somehow make it to heaven. But James tells us that God is not going to grade the final exam for eternal life on a curve–God’s passing mark is 100% perfect obedience. In fact, as James will point out, commit but a single sin, and God regards you as a law-breaker, guilty of breaking all of his commandments.

In this sense, Christianity is an utterly revolutionary religion because it completely levels the human playing field. All of us are sinners who deserve to be punished. This is why we have no business judging anyone else. God saves sinners based not upon their merits, but upon the merits of Christ. And once saved by the merits of Christ, all manner of good works spring forth. Non-Christians simply cannot understand this because this is so contrary to sinful human nature.

A Level Playing Field

Continuing our series on the Epistle of James, we now make our way into the first thirteen verses of James chapter 2. In this section of his epistle, James takes up a discussion of the evils of discrimination, in particular the way in which wealthy land-owners and merchants throughout Palestine and Syria were exploiting those in James’s audience who were suffering this persecution and hardship because of their loyalty to Christ. Many of those to whom this epistle is addressed–the twelve tribes of the diaspora (persecuted Jewish Christians)–had been cut off from all ties to family, work, and both the temple and the synagogue, because they became followers of Jesus. Evicted from the synagogue and rejected by their families, many joined newly formed house-churches, but were being looked down upon in these assemblies because of their poverty, an important pastoral matter James now addresses head-on.

In many ways, this section of James amounts to the author fleshing out several of the comments he made at the end of the first chapter. In verse 22, James exhorted his audience to “be doers of the word, and not hearers only, deceiving yourselves.” In verse 27, James spoke of the need to show compassion to the poor. “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” Therefore, the theme of this next section of James–a theme to which James will return in chapter five–is that discrimination against the poor is a violation of the law of God.

Based upon what James has said in chapter one about those who hear the word but do not do the word, it is not a stretch to conclude that those who use worldly standards to judge each other in self-righteousness are actually self-deceived. The standard of measurement which counts is not someone’s opinion, or their sinful prejudices. The standard of measurement that God uses is his law. And when we are measured against that standard, all of us quickly realize that we are sinners.

To read the rest, follow the link below

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The Epistle of JamesKim RiddlebargerThe Lord of Glory, How We Treat the Poor, James 2:1-13Comment
“God Preserves His Own” -- Article Three, The Fifth Point of Doctrine, Canons of Dort
“God Preserves His Own” -- Article Three, The Fifth Point of Doctrine, Canons of Dort

Article 3: God’s Preservation of the Converted

Because of these remnants of sin dwelling in them and also because of the temptations of the world and Satan, those who have been converted could not remain standing in this grace if left to their own resources. But God is faithful, mercifully strengthening them in the grace once conferred on them and powerfully preserving them in it to the end.

_______________________________________________

Here, the Canons summarize the teaching of Jesus and the apostles to the effect that those whom God calls to faith in Christ are preserved in that faith until they enter glory. If, as taught in the prior two articles, that indwelling sin remains in Christians after they come to faith in Christ, is it possible that Christians can commit a “mortal sin” and be severed from Christ as taught by Rome? Or, are the Arminians correct to assume that if people become Christians through an act of the will, can they cease to be Christians by choosing to renounce Christ and fall away (apostasy)?

The Reformed teach the perseverance of the saints (that the elect will not fall away from Christ) unto final salvation precisely for the reasons spelled out in Article Three. Jesus, who is at the right hand of the Father, is presently interceding for all his people (1 John 2:1). He is our advocate–praying for us, that our faith does not fail (cf. Luke 22:32), and that those sins we continue to commit after we come to faith in Christ will not severe us from the Father. Jesus himself was clear to his disciples in John 6:37-40 that none of those who are his will be lost on the day of judgment.

All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me. And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.

The reason why believers can have confidence that they will persevere to the end and be saved is because Christ’s intercession for us cannot fail. Yes, as discussed in article four, through carelessness believers can and do fall into serious sin, but Christ preserves his people (the elect) preventing them from perishing in those sins. And yes, there are serious consequences when this occurs. But the elect are indeed kept in faith by the very Savior who died to redeem them.

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The Canons of DortKim RiddlebargerPerseverance and preservationComment
Who Said That? (9)
Who Said That? (9)

Who Said That?

“The inherent vice of capitalism is the unequal sharing of blessings. The inherent virtue of Socialism is the equal sharing of miseries.”

Please do not look up the answer—the whole point is to guess! Leave your guesses in the comments using the link below

But if you can’t restrain yourself please don’t post the source and ruin it for everyone else.

Answer to follow.

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Who Said That?Kim Riddlebargercapitalism v. socialism Comments
February Musings (2/25/2026)
February Musings (2/25/2026)

Riddleblog and Blessed Hope Podcast Updates:

  • You may recall that I made the previous version of “For Freedom” (my exposition of Galatians) available to those who listened to Season One of the Blessed Hope Podcast series on Galatians. That version (1.0)—the script for the Blessed Hope Podcast episodes on Galatians—was a working draft which has now been edited and updated (version 2.0). I am making For Freedom available as a free PDF download for personal use only to anyone interested

  • I’m getting a surprising number of Riddleblog viewers from China. I wonder what is up

  • We’ve gotten a good amount of rain in Southern California, and now warm weather is upon us. That means allergy season is at hand. I hope my gunky nose and throat will not cause delays to the Blessed Hope Podcast release schedule. Hard to record for 90 minutes between coughs, snorts, and throat clearing

  • Season Four of the Blessed Hope Podcast is wrapping up soon. It is a deep dive into 2 Corinthians entitled, “Life in the Midst of Death.” 2 Corinthians is a difficult book but is filled with Pauline gems and wisdom. I encourage you to give it a listen. Lord willing, Season Five will be a deep dive into the Book of Romans, and will launch in the mid-late Spring

Thinking Out loud:

  • The last words I ever want to hear coming out of any president’s mouth — “I can do whatever I want”

  • Spring training has begun. Is a lockout inevitable?

  • How on earth does the Rock and Roll Hall of Fame continue to snub the band Boston? Or Ten Years After? Alvin Lee was a great performer—his 9 minute “I’m Going Home” on Woodstock’s last day stole the show. And TYA was easily one of the best live bands I’ve ever seen (four times back in the day, of course). The RRHF is a joke

  • I saw my first commercial on a YouTube pop up for Ramadan meals—Halal Lamb from New Zealand. It was a first rate ad, but another reminder that Islam is and will continue to be a serious issue in the American future

  • People throw the term “facist” around without any idea what the term actually means, its history, or its derivation. If you can’t define the term, do not know its history, or know what a fasces is, then stop using the term when berating your political enemies until you do. Then you’ll need to find another term for those you oppose because no current political figure (left or right) is a “facist” in any meaningful sense of the term

  • In the TMI department, I recently had a colonoscopy (I’m fine). But I was afraid the Dr. would find a wad or two of pink bubble gum—of the flat brittle sort that used to come with a pack of baseball cards. I swallowed a bunch of it as a kid and am pretty sure not even battery acid could dissolve it and that some may have been still lodged somewhere within

To see the links, read the book review, and more, follow the link below

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MusingsKim RiddlebargerAI, Facism, The Book of Romans, The Bard, Wienermobile races, Rock n Roll Hall of FameComment
“Satan’s Disguise – An Angel of Light” (2 Corinthians 11:1-21) The Lastest Blessed Hope Podcast Episode In Our Deep Dive Into 2 Corinthians
“Satan’s Disguise – An Angel of Light” (2 Corinthians 11:1-21) The Lastest Blessed Hope Podcast Episode In Our Deep Dive Into 2 Corinthians

Episode Synopsis:

After completing the first 9 chapters of the letter we know as 2 Corinthians, and even as he was preparing to leave Macedonia and head south to Corinth, Paul received word from Corinth that a group of men whom he describes as false teachers and false apostles were wreaking havoc in the church. Not good news, and certainly a cause for immediate action. In Paul’s estimation, these men were the agents of Satan who deceitfully disguises himself as an angel of light. As his agents, these men were able to do their master’s bidding, disguising themselves as servants of righteousness, taking credit for the work done by Paul, and all the while undermining his efforts and seeking to divide Paul from the church he had founded through the proclamation of the apostolic gospel of Christ crucified.

Although criticizing Paul’s speaking abilities and less than imposing presence, their real crime was introducing a false gospel, another Jesus, and another Holy Spirit–a heretical departure from what Paul had proclaimed. The true gospel (which had been revealed to Paul by the Lord himself), the true Jesus (who had appeared to Paul and commissioned him to his apostolic office as the apostle to the Gentiles), and the true Holy Spirit (who gave life to Paul’s preaching of Christ and him crucified) were replaced by counterfeits. The goal of the false teachers was to undermine Paul’s office and authority so that they would have a free hand to teach their distorted gospel, false Jesus, and false Holy Spirit while displacing Paul’s role in Corinth. These men and their names, as well as the specifics of their false gospel have been lost to history, but Paul’s warnings to the Corinthians and rebuke of these false teachers stands across time.

Satan never seems to weary of distorting the gospel and creating false doctrine just as he did in Corinth. He was a liar from the beginning and remains so to this day. In warning the Corinthians of his efforts, Paul is warning us. By identifying a false gospel, a false Jesus, and a false Holy Spirit, Paul is warning Christians of the methods used by Satan and his minions to disguise his intentions and his agents. No doubt these men were refined orators, addressed the issues of life in a way which appealed to Greco-Roman pagans, and they had been welcomed in the congregation. But Paul exposes their master, their false teaching, and their methods. How could the Corinthians allow themselves to be taken in by such men?

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

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Blessed Hope PodcastKim Riddlebarger2 Corithians 11, False Teachers and False Apostles, A Different Gospel, False Jesuses, A Different Holy SpiritComment
Paul on Christian Hope in 1 Thessalonians 4:13-14 (updated)
Paul on Christian Hope in 1 Thessalonians 4:13-14 (updated)

Note: This essay was originally posted on the Riddleblog on December 6, 2023. It is edited for republication here. In light of my friend Ben Sasse’s terminal cancer diagnosis and his wonderful testimony to God’s faithfulness (here and here), I thought Paul’s discussion of the Christian’s hope in facing the reality of death well worth consideration.

The Question Put to Paul by the Thessalonians

In light of the broad background of the New Testament’s teaching regarding the second advent of our Lord, we consider Paul’s teaching regarding Christian hope in verses 13-14 of 1 Thessalonians 4. Paul is addressing the question brought to him from the Thessalonians by Timothy regarding the fate of those who die before Christ returns. Since Paul had been gone from Thessalonica for but a short period of time, many have wondered about how it is that this question would arise, since it is not likely that many people in the congregation would have died during the short time span between Paul’s departure and Timothy’s return trip to the city. It is possible that some were martyred due to persecution, but this is improbable. Although many proposals have been put forth as an explanation, Gene Green wisely cautions us,

The reconstruction of greatest merit argues that at the moment of confronting the reality of death, the Thessalonians did not allow their confession to inform their reaction to this human tragedy. Alternately, they may simply have not understood fully the reality of the resurrection from the dead, especially in light of the general Gentile consensus that such things simply do not happen.[1]

Those Who Are Asleep

In verse 13, Paul tells the Thessalonians, “we do not want you to uninformed, brothers.” In the prior section of this chapter, Paul speaks of the Thessalonians as knowing certain details (i.e., 1 Thessalonians 4:1-2; 6, 9) but since he speaks here of the need to inform them of what follows, it is likely that this matter was not fully dealt with when he had been among them previously.[2] Paul had been forced to leave after a mere three sabbaths due to rioting because of his preaching of Christ crucified. What Paul says in his response to the question is important. Specifically, Paul does not want the Thessalonians to be ignorant about “those who are asleep,” i.e., those who have died before the Lord’s return. As Greco-Roman pagans and new converts to Christianity, the very idea of the resurrection of the dead was difficult for the Thessalonians to grasp. It was common in the first century Roman world to believe in the immortality of the soul–often seen as an underworld journey, such as crossing the river Styx. But the very idea of the dead coming back to life in redeemed/resurrected bodies was completely foreign.[3] To a pagan, death was liberation from the limits of the body. For a Christian death is the consequence of Adam’s fall.

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eschatology, Reformed Resources, AmillennialismKim RiddlebargerChristian Hope, 1 Thessalonians 4:13-14 Comments
“The Law of Liberty” The Third in a Series on the Book of James (James 1:19-27)
“The Law of Liberty” The Third in a Series on the Book of James (James 1:19-27)

Setting the Scene

In the most direct and pointed of terms, the Book of James exhorts Christians to do good works. According to James–the brother of Jesus–God is the giver of every good and perfect gift. One of these good and perfect gifts is the fact that God has brought his people forth from death to life through the means of his Word (the preaching of the gospel). But James goes on to point out that since believers have been brought to life through the preached Word, believers are therefore to obey that same Word which has given them life. James directs us not only to hear the Word, but do the Word. This simply means that we are to obey the commandments given by God to his people. We are to do this not to become Christians, but because we already are Christians. We will obey the commandments of God as revealed in the perfect law of liberty, because God has given us a living faith, which not only hears, but does.

Doers of the Word

As we continue our exposition of the Book of James, we now move into the last half of the first chapter (verses 19-27). In these verses, James makes the point that those who have been brought forth by God, need to obey the Word which has given them life. To put it yet another way, true, genuine, saving faith, necessarily leads to the production of good works. The relationship between the new birth and good works–an important theme in the Book of James—is an essential aspect of Christian doctrine. But this is also a topic about which many Christians are woefully confused. So we’ll begin by taking up the subject of the relationship between regeneration and good works in order to prepare us to make our way through verses 19-27 of the first chapter, where persecuted Jewish Christians are exhorted by James to be doers of the Word and not mere hearers only.

I have been making the case that the proper way to interpret the Book of James is to place this book in its historical context. With this book, context is everything. I contend that James was quite likely the first book written in our New Testament, and that this epistle was written at some point in the mid 40's of the first century. As we saw in the previous exposition, the original audience was persecuted Jewish Christians who were scattered throughout Palestine. Written before the controversy over justification broke out between Jewish and Gentile Christians in Asia Minor in 48 CE, James is writing to exhort Jewish believers to live in a manner which is consistent with their profession of faith.

Given the historical circumstances, this kind of direct exhortation should not come as a surprise to us, nor does this mean that James is somehow in conflict with Paul when it comes to the doctrine of justification. This simply means that those who profess faith in Christ are not to wilt in the face of difficult times and persecution. James tells his readers in the opening verses of the first chapter that their current trials serve as a test of faith, and that God will graciously give them the wisdom needed to gain the proper perspective on these trials when enduring them. James has made it plain that God allows various trials to come our way–the purpose of which is to strengthen our faith and to bring God’s work in us to fruition. But no one can say that God is tempting them when they sin. This is because in God there is no shadow of turning, there are no sinful desires, and there is no change. Rather, God alone is the source of every good and perfect gift.

To read the rest, follow the link below

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The Epistle of JamesKim RiddlebargerDoers, Doers Not Merely Hearers, James 1:19-27Comment
“The Struggle With Indwelling Sin” -- Article Two, The Fifth Point of Doctrine, Canons of Dort
“The Struggle With Indwelling Sin” -- Article Two, The Fifth Point of Doctrine, Canons of Dort

Article 2: The Believer’s Reaction to Sins of Weakness

Hence daily sins of weakness arise, and blemishes cling to even the best works of God’s people, giving them continual cause to humble themselves before God, to flee for refuge to Christ crucified, to put the flesh to death more and more by the Spirit of supplication and by holy exercises of godliness, and to strain toward the goal of perfection, until they are freed from this body of death and reign with the Lamb of God in heaven.

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In the first article, the authors of the Canons established the fact that the Bible teaches that indwelling sin remains in the believer even after one is regenerated (born again). In light of this point, article two deals with the reality that the Christian life entails a constant struggle with such indwelling sin. These sins, which are a daily and perpetual occurrence, ought to push Christians to continually return in humility to the cross of Christ for forgiveness. The presence of such sin lies behind John’s exhortation in 1 John 1:5-2:2 regarding the need to acknowledge such sin and continually confess it, knowing that Jesus Christ’s death is a propitiation which turns aside God’s anger toward our sins. This forgiveness is part of our Lord’s ongoing priestly work in making intercession for his people.

Likewise, the Psalmist describes this struggle with indwelling sin in several places. Psalm 32:1-6 comes to mind, as does the entirety of Psalm 51. Steeped in the Psalter, Paul describes the Christian life as an intense struggle between the flesh and the Spirit (Galatians 5:17). While in Romans 7:14-25 (echoing both the Psalmist and John, as well as his prior comments in Galatians), Paul again speaks of hating the sin and sinful impulses within him (the flesh), yet still giving into them anyway. This prompts the cry of every Christian who honestly looks within themselves and finds such sin, “wretched man that I am! Who will deliver me from this body of death?” (v. 24).

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The Canons of DortKim RiddlebargerIndwelling Sin, Psalm 32, Pslam 51, Galatians 5:17, Romans 7:14-25Comment
Was Paul an "Anti-Semite?" What to Make of His Comments in 1 Thessalonians 2:15-16?
Was Paul an "Anti-Semite?" What to Make of His Comments in 1 Thessalonians 2:15-16?

Note: The following is an excerpt from the script of the Blessed Hope Podcast Season Two/Episode Five: "Labor and Toil, Calling and the Kingdom, Hindering the Gospel" (1 Thess 2:1-16). It has been edited for publication here.

Harsh Words for the Jews in Thessalonica

In verses 15-16 of 1 Thessalonians 2, we encounter one of the most controversial passages in all of Paul’s letters. Paul uses very strong language when he speaks of his own people, the Jews, as those “who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all mankind by hindering us from speaking to the Gentiles that they might be saved—so as always to fill up the measure of their sins. But wrath has come upon them at last!” Paul’s comments are considered by many of our contemporaries to be “hate speech” and anti-Semitic. People easily take great offense at such language–especially with growing anti-Semitism still found in the long shadow of the holocaust. Several critical scholars have even argued that these words were inserted into Paul’s letter at a later date so as to escape the difficulties this presents.[1] Sadly, the apostle’s words have been twisted on occasion by those who seek to justify violence against the Jewish people. What are we to make of this?

To start with, context is everything. Paul has just recounted to the Thessalonians how he had been treated in Philippi, then in Thessalonica, and even in Berea. This is the only place in his epistles where he speaks of the Jews as responsible for the death of Jesus.[2] In speaking this way, Paul echoes the apostle John, who in his gospel, speaks of “the Jews” as those associated with the chief priests who opposed Jesus throughout his entire messianic mission.[3] John’s reference does not extend to the Jewish people as a whole, but to the priests and scribes who sought to put Jesus to death.

Similar language is found in the Book of Acts, as Luke likewise ties the crucifixion to the Jewish religious leaders in Jerusalem.[4] It is a fact of history that the Jewish religious leaders led by the high-priest Caiaphas, turned Jesus over to the Roman governor Pilate as a seditious blasphemer who was a threat to the peace and security of Jerusalem during the Passover. It is also a fact of history, that shortly before writing these words, Paul was driven from Thessalonica by a mob (the “fellows of a baser sort” – cf. Acts 17:5) which surrounded Jason’s house and exacted bail from him, while Paul was rescued and fled for his life from the city. Any discussion of Paul’s words here must consider this recent escape from bodily harm at the hands of an angry mob.

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Biblical Events, Biblical Theology, Pauline Studies, Riddleblog PublicationKim RiddlebargerWas Paul an Antisemite?Comment
Scoffers Will Come . . . You Can Bet on It!
Scoffers Will Come . . . You Can Bet on It!

The asininity of this is off the charts.

Due to all sorts of recent uneasiness associated with world events, fear of AI, UFO sightings, etc., over $900,000 in bets were recently posted in one night on Polymarket, doubling the betting odds of our Lord’s return before 2027.‍ ‍

Given all the end-times speculation and out and out kookery which thrives in the prophecy pundit world, I am not really surprised at this sort of thing even though I’m greatly saddened that expectations of our Lord’s return can be reduced to cynical wager.

These gamblers have no clue what will happen when Christ returns. Paul draws a direct connection to a coming day of wrath and judgment, along with the final deliverance of God’s people from the guilt of sin and the tyranny of death and the grave when Jesus returns (2 Thessalonians 1:5-11). This is the Christian’s “blessed hope” (Titus 2:13). As we await the Lord’s return, Paul’s warning of strong delusions comes to mind (2 Thessalonians 2:11-12), as does his exhortation to us to be sober-minded and to stay wide awake until that great day blessedly arrives. But for unbelievers, it is a day when they would rather that the rocks where they are hiding fall upon them, than behold the face of the returning lamb of God (Revelation 6:16-17).

Lest we forget, there is indeed a profound eschatological hope for Christians living in this present evil age and it helps to be reminded of it often. Christ has died, Christ has risen, Christ shall come again!

Talk about betting on a sure thing . . .

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End Times Nuttiness, eschatologyKim RiddlebargerBetting on Christ's return Comments
"Every Thought Captive" A New Episode of the Blessed Hope Podcast (2 Corinthians 10:1-18)
"Every Thought Captive" A New Episode of the Blessed Hope Podcast (2 Corinthians 10:1-18)

Episode Synopsis:

Paul is in Macedonia preparing to head south to Corinth. So far, he has written to the Corinthians about his office and authority and he has encouraged them to wrap up their efforts to collect an offering to be sent to the struggling church in Jerusalem. The Corinthians have been a difficult bunch for Paul, but when he wraps up the letter we know as in 2 Corinthians in chapter 9 he is both joyful and confident that the Corinthians understand his office and role in the apostolic churches.

But then Paul gets news which can only be described as infuriating. A number of men–apparently Jews claiming to have the blessing of the Jerusalem church, yet who use Greek rhetorical gimmicks, and who brag about visions, revelations, and who claim to have performed miracles–have infiltrated the Corinthian church in his absence. Paul is understandably upset and the apostolic gloves come off. He describes these men as false teachers and apostles who preach a different gospel, a different Jesus, and a different Holy Spirit than he has taught the Corinthians. He even identifies them as agents of Satan. How can the Corinthians be so foolish and gullible? We can only imagine Paul’s frustration with these people. R. C. Sproul’s words come to mind here–”what is wrong with you people?!”

So before Paul returns to Corinth, he adds chapters 10-13 to what he thought was his completed letter. He will send Titus and the others south, while he wraps up his remaining business in Macedonia. Unlike the specious charges raised against him by the false teachers and gospel peddlers, Paul will demonstrate that he is every bit as tough in person as he is in his letters–a charge which has been leveled against him by the false apostles. He will challenge these agents of Satan and their false gospel by reminding them that divine warfare is conducted in the power of the Holy Spirit (not grounded in the flesh as these men were doing) and that Paul’s gospel can destroy all lofty opinions and take every thought captive to the knowledge and Lordship of Christ.

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Blessed Hope PodcastKim Riddlebarger2 Corinthians 10:1-18, Taking Every Thought CaptiveComment
2026: A Good Year for New Book Releases!
2026: A Good Year for New Book Releases!

Harrison Perkins’ new book Take and Eat: Recovering the Regular Celebration of the Lord’s Supper addresses the meaning and frequency of the Lord’s Supper. As Scott Clark so aptly puts it in his recommendation of Perkins’ new volume,“according to the Apostle Paul our Lord Jesus said, ‘Do this, as often as you drink it’ but we have often turned our Lord’s ‘as often’ into ‘as infrequently.’” Look for this one in April of 2026.

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Reformed ResourcesKim Riddlebargernew books for2026Comment
“Ask in Faith”- The Second in a Series on the Book of James (James 1:1-18)
“Ask in Faith”- The Second in a Series on the Book of James (James 1:1-18)

The Background and Context

I wish I could promise that God will not call you to suffer. I wish that I could tell you that living the Christian life is a very easy thing. But I can’t do that. The reason is simple. Neither of these things are true. As you well know firsthand, God does indeed call us to suffer–some of us much more than others. All of us who place our trust in Jesus know full well that the Christian life often includes difficult trials designed to test our faith. Suffering, trials, temptations, and the testing of our faith, are all realities of the Christian life. And all of these difficult issues are raised in the opening chapter of the Book of James, a letter written to persecuted Christians living during the most trying of times.

Lets jump right in and make our way through the first eighteen verses of the opening chapter of James. Last time, we spent a great deal of time on introductory matters–which are very important when it comes to interpreting this book correctly. In the introductory essay, I attempted to make my case that we can best interpret this epistle by looking carefully at James’s role in apostolic history, which, I think, serves to eliminate many of the difficulties which are often raised by those who seek to pit James against Paul, and who see this book as nothing more than Jewish legalism. So, I strongly encourage you to read the previous exposition, because much of what we’ll be doing in this series grows directly out of the historical context which I labored to establish in the initial installment.

To briefly recap, if the Book of James was written before the Jerusalem Council in CE 48 as recounted in Acts 15, this means that James is writing before the controversy between Jewish and Gentile Christians over justification broke out in the Galatian churches. An early date for the Book of James is an important key to resolving the supposed controversy between James and Paul over the doctrine of justification. James’s epistle was very likely written before any of the gospels were composed, and during that time in the mid-40's when Christianity was rapidly spreading throughout Jerusalem, Palestine, and Syria. This time frame helps us to identify James’s original audience (persecuted Jewish Christians), as well as the purpose for which this epistle was written–to exhort these persecuted Christians to put their faith in Christ into action. Paul does not contradict James. Paul is dealing with a controversy between Jewish and Gentile Christians over the doctrine of justification, while James is writing to exhort struggling Jewish Christians not to be satisfied with being mere hearers of the word only. James is exhorting his reader to be a doer of the word, which is important counsel to persecuted Christians.

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The Epistle of JamesKim RiddlebargerJames 1:1-18, Suffering and PersecutionComment
“Sin Remains in Believers” -- Article One, The Fifth Point of Doctrine, Canons of Dort
“Sin Remains in Believers” -- Article One, The Fifth Point of Doctrine, Canons of Dort

Article 1: The Regenerate Not Entirely Free from Sin

Those people whom God according to his purpose calls into fellowship with his Son Jesus Christ our Lord and regenerates by the Holy Spirit, he also sets free from the reign and slavery of sin, though in this life not entirely from the flesh and from the body of sin.

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The fifth and final head of doctrine as framed by the Canons of Dort deals with challenges raised by the Arminians to the Reformed doctrine of the perseverance of the saints. The focus in article one is upon the presence of indwelling sin in all regenerate believers. The Reformed reject all forms of Christian perfectionism–the erroneous view that it is possible for Christians to attain a state of sinless perfection in this life. This view was held by the fourth century heretic Pelegius and has resurfaced in the evangelical bloodstream periodically through works such as John Wesley’s A Plain Account of Christian Perfection and later through the revivalistic efforts of Charles Finney.

American evangelicals–many of whom understand the idea of the perseverance of the saints through the lens of decisional regeneration, will find the Reformed view of perseverance quite foreign. Decisional regeneration (“once saved always saved”) is a popular view that once someone “accepts” Jesus as their personal Lord and Savior, their salvation is eternally secured and they cannot lose their salvation, although they will lose rewards if they do not live a godly life post-conversion.

As indicated in the first four heads of doctrine, the Reformed see things quite differently. God sovereignly regenerates his elect through the preaching of the gospel (the effectual call), that they believe and are justified (declared righteous) and are set apart for God’s purposes (sanctification). All those justified and definitively sanctified (i.e., “saints”) will begin the lifelong process of progressive sanctification, wherein the power of sin over them is steadily broken and they begin to live godly and holy lives (e.g., Romans 8:28-30; 1 Corinthians 1:30). Yet, the Christian life is characterized by the struggle with indwelling sin. According to Galatians 5:17, the Christian life is, and remains until death, a struggle between the flesh and the Spirit. Likewise in Romans 7:7-13, Paul speaks of the power of the law to condemn as no longer in effect for believers, although he goes on to describe the intense struggle with indwelling sin in Romans 7:14-25.

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The Canons of DortKim RiddlebargerIndwelling SinComment