“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.

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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.

____________________________________

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.

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

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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.

______________________________________

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
Warfield on Apologetics
Warfield on Apologetics

B. B. Warfield was asked to write an essay on Apologetics for The New Schaff-Herzog Encyclopedia of Religious Knowledge. In the days before the internet (with Wikipedia and AI search functions), or Bible software such as Logos with massive theological databases, these multi-volumed theological encyclopedias (Christian versions of the Encyclopedia Britannica 11th edition) were standard fare in any theological library, whether that be a seminary, a church library, or even a pastor’s study. The essays were written by the best scholars of the time and were considered the definitive statements on the subject matter upon which they wrote. Warfield wrote a number of such essays on various topics during his long and illustrious career. His entry “Apologetics” is one of his most significant. You can find the entire article here: Warfield on Apologetics.

After defining Apologetics as a discipline “derived from the Greek apologeisthai, which embodies as its central notion the idea of `defense," Warfield moves on to describe the history, tasks, divisions, and value of defending the Christian faith.

When addressing the value of the discipline, he laments the corrosive influences of the two great enemies of the Christian faith, rationalism and mysticism.

The convictions of the Christian man, we are told, are not the product of reason addressed to the intellect, but the immediate creation of the Holy Spirit in the heart. Therefore, it is intimated, we may do very well without these reasons, if indeed they are not positively noxious, because tending to substitute a barren intellectualism for a vital faith. It seems to be forgotten that though faith be a moral act and the gift of God, it is yet formally conviction passing into confidence; and that all forms of convictions must rest on evidence as their ground, and it is not faith but reason which investigates the nature and validity of this ground. "He who believes," says Thomas Aquinas, in words which have become current as an axiom, "would not believe unless he saw that what he believes is worthy of belief."

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B. B. WarfieldKim RiddlebargerApologeticsComment
Calvin on the Hope of Future Life
Calvin on the Hope of Future Life

In a remarkable section in his Institutes devoted to “meditation on the future life” (3.9.1-6), John Calvin exhorts Christians to give up all undue attachments to the things of this world which pale in light of the next. This section has been described as Calvin’s stress upon the Christian life in part as a pilgrimage anchored in our meditation on the future life.[1]

At the same time, the struggles associated with life in a fallen world also must be considered in light of the unshakable hope given by God to struggling believers through the resurrection of Jesus Christ from the dead and his ascension to the Father’s right hand (Institutes 3.25.1-12). Calvin says “when, therefore, with our eyes fast fixed on Christ we wait upon heaven, and nothing on earth hinders them from bearing us to the promised blessedness, the statement is truly fulfilled `that where our treasure is, our heart is’ (Matt. 6:21).”[2] Calvin writes that believers are to await patiently the final restoration of all things at Christ’s return just as a sentry faithfully guards his post until recalled by his commander.[3] Calvin, who suffered from all sorts of painful physical maladies, describes this struggle as that of a life lived in exile far away from one’s beloved homeland.

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John CalvinKim RiddlebargerMeditation on the future lifeComment
"The Inexpressible Gift" -- 2 Corinthians 9:1-15 A New Episode of the Blessed Hope Podcast
"The Inexpressible Gift" -- 2 Corinthians 9:1-15 A New Episode of the Blessed Hope Podcast

Episode Synopsis:

Paul expressed concern that the Corinthian church would not have their offering ready upon his upcoming visit to Corinth. As we saw last time, this offering had two important purposes. The first was that there was a genuine need in Jerusalem as a result of an extended famine. Gentile churches in Macedonia and Achaia were spared from the famine and had the means to send a significant gift to the struggling church in Jerusalem. The second reason this mattered was that once the debate over justification had been settled at the Jerusalem Council, Jewish Christians accepted Gentile believers as their brothers and sisters–but there was still tension between the two groups who had a long and mutual history of distrust. An offering from Gentile Christians during a time of great need in the mother church would go a long way to alleviate these tensions.

But as we read in chapter 9–a continuation of the previous section of 2 Corinthians–it became clear that although the Corinthians planned to collect such an offering previously, they never followed through on their promise to contribute. Paul was in Macedonia when word came from Corinth that the offering was not ready. Apparently, Paul’s critics and opponents in Corinth raised questions about both Paul’s integrity and the true purpose of the offering. Meanwhile, Paul had been telling the Macedonians (literally boasting) that the Corinthians promised to do likewise. The Macedonians gave beyond their means assuming the Corinthians would do the same. The Corinthians hadn’t yet given at all. This was shameful and embarrassing to all concerned.

In chapter 9, Paul discusses the proper motives behind Christian charity. He does away with the tithe and reminds his readers that Christians are to give as much as they can–if they can do so freely and joyfully. He tells the Corinthians that Christians do not “give to get”–no prosperity gospel here. Rather they are to give what they can when there is a genuine need. The model for such giving is God’s grace as manifest in the cross of Jesus Christ, the proof that God loves us and cares for us. Christian giving does not appease an angry god (as the pagans taught), it does not ensure that we’ll prosper financially or regain health (as the prosperity gospelers claim), and giving is always to be done simply because it is good to give–especially to those in need. While there is a spiritual blessing for the cheerful giver, the Christian offering is but an act of gratitude in response to the inexpressible gift God has given to us in the person of his son.

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

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Blessed Hope PodcastKim Riddlebarger2 Cor 9:1-15, The Gentile CollectionComment
January Musings (1/23/2026)
January Musings (1/23/2026)

Riddleblog and Blessed Hope Podcast Updates:

I’ve finished the manuscript for The Blessing Hope Podcast episodes on 2 Corinthians. Lord willing, the concluding episodes (chapters 10-13) will be released on alternate weeks. Romans in the late spring?

My new Riddleblog series on the Epistle of James is now underway

Thinking Out loud:

  • Kyle Tucker is a very good baseball player—but 240 million for 4 years? That’s 50% more than Aaron Judge makes, who is a much better player

  • As usual in California, news agencies list all the laws enacted which went into effect on January 1, 2026. The nanny state cannot fix, nor address homelessness, build a bullet train, or deal with wildfires. But they sure know how to pass nonsensical and intrusive laws by the bushel

  • Speaking of the progressive mob in Sacramento, they cannot understand why the state’s remaining billionaires wish to flee—taking their companies, jobs, and tax revenue with them—instead of paying a wealth tax which will be spent on healthcare for illegals, the bullet train to nowhere, but not on the rebuilding of fire ravaged cities in Pacific Palisades, Malibu, and Altadena (where state red-tape has held up rebuilding for over a year). California was the best state in America until systemically destroyed by progressives politicians and Dem-aligned unions

  • Without knowing anything about the teachings of Islam, it is virtually self-evident that any religion which detests dogs, bans music, and debates whether to use smooth rocks or Charmin is not something you would want anything to do with. Oh, and don’t accept the “left-hand” of fellowship from strident followers

  • Watching new elected government officers take the oath of office on the Koran is not merely a religious freedom issue—its a a bad sign and trend

  • One of the consequences of AI artists and AI generated music—you’ll never be able to see that person live in concert. Nothing better than seeing your favorite band, live and on stage

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MusingsKim RiddlebargerTombstone v. Three Amigos, Napoleon, Bad ailmentsComment
A New Series on the Epistle of James-- “Be Doers of the Word, and Not Hearers Only” – The First in a Series on the Book of James (James 1:19-27)
A New Series on the Epistle of James-- “Be Doers of the Word, and Not Hearers Only” – The First in a Series on the Book of James (James 1:19-27)

Introduction

When I first announced that I was going to post an exposition of the Book of James, there were two common responses. The first was “good, about time you got around to something practical.” The second (and more common) response was “ugh . . . there’s no gospel in that epistle of straw.” My hope and prayer is that both sets of complainants will find something of value in this series on the Book of James.

The Book of James is about as straight-forward a book as you will find in the New Testament. There is a higher percentage of imperatives (commands) in the Book of James than in any other book of the Bible. James did not write this epistle to instruct his reader, as much as to exhort persecuted Christians to put their faith into practice. If you want “practical,” this is a book for you.[1] But James is also chock full of theological insight and interpreting this book correctly–which entails understanding the context in which this epistle was written–will eliminate many of the fears and misunderstandings people commonly have about the Book of James, i.e., that it contains no gospel, or that James’s doctrine of justification is in conflict with Paul’s.

Luther and Calvin’s Initial Reservations

That said, the Book of James can be quite difficult in places because this letter is not structured like most of the other epistles in the New Testament (i.e., the epistles of Paul). Many of you know of Martin Luther’s reservations about the Book of James–Luther called it an “epistle of straw,” although Luther cited from James many times, and often encouraged Christians to read it and study it. Calvin’s assessment was much more nuanced. Calvin stated that James “seems rather reluctant to preach the grace of Christ than an apostle should be” but Calvin goes on to say, “we must remember not to expect everyone to go over the same ground.” In fact, says Calvin, James “is a rich source of varied instruction, of abundant benefit in all aspects of the Christian life.”[2] I think Calvin got this absolutely right.

A General Letter – To the Churches

Unlike the letters of Paul, the Book of James is a more “general” letter written to the church at large, not to a specific congregation facing a unique set of circumstances. This is why James is known as a “catholic” or “general” epistle, and is placed in the canon with the other so-called “catholic” or general epistles: 1 & 2 Peter; 1, 2, 3 John; and Jude. While James draws much of his material directly from the teaching of Jesus–which is not surprising since James is the brother of our Lord–this epistle is written to Jewish Christians, who, at the time of the epistle’s composition, were scattered throughout Palestine and Syria. These early Christians were, apparently, facing a great deal of persecution and hardship because of their allegiance to Jesus Christ. Since James’s readers were likely facing very difficult times they surely were tempted to take the easy way out and make “friends with the world” as James puts it (4:4) so as to avoid persecution.

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The Epistle of JamesKim RiddlebargerIntroduction to JamesComment
The Error of Synergism – Sinful Humans Cooperate With God’s Grace in Salvation—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (9)
The Error of Synergism – Sinful Humans Cooperate With God’s Grace in Salvation—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (9)

Synod rejects the errors of those . . .

Who teach that grace and free choice are concurrent partial causes which cooperate to initiate conversion, and that grace does not precede—in the order of causality—the effective influence of the will; that is to say, that God does not effectively help man’s will to come to conversion before man’s will itself motivates and determines itself.

For the early church already condemned this doctrine long ago in the Pelagians, on the basis of the words of the apostle: “It does not depend on man’s willing or running but on God’s mercy” (Rom. 9:16); also: “Who makes you different from anyone else?” and “What do you have that you did not receive?” (1 Cor. 4:7); likewise: “It is God who works in you to will and act according to his good pleasure” (Phil. 2:13).

_________________________________

Although a bit more subtle, this error is similar to those addressed in articles 7-8 of the rejection of errors under the Fourth Head of Doctrine. The Arminians seemed willing to confess that sinners must cooperate with God’s grace for conversion to take place—conversion being the exercise of faith and repentance. But when pressed, they contend that human willingness to act is necessary and prior to obtaining that grace necessary for someone to come to faith in Jesus Christ and repent of their sins. Human freedom is therefore logically prior to grace, which is why the authors of the Canons associate this view with “Pelagianism.”

But regardless of the subtleties here, the Arminian view is that human freedom, not the grace of God, is key. So God’s grace remains merely a “partial” cause, not the sole cause of conversion. And this brings us to the critical issue in the Reformed-Arminian debate; who initiates salvation, God or humanity? The Arminian says fallen sinners must “co-operate” with the grace of God, which make human initiative the basis of salvation. In the Arminian scheme, a universal grace with only the potential to save is said to be prior to all human initiative. But since that grace actually saves no one until we act upon it, Arminians have painted themselves into a corner–no one can be saved until they exercise their wills so as to “appropriate” the grace of God. This is synergism at best (God and humans co-operating in salvation), and Pelgianism at its worst (God only reveals to us what we need to do to be converted), and both are in serious error.

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The Canons of DortKim RiddlebargerThe error of synergismComment
Mind and Heart -- Warfield on Theological Studies and the Devotional Life
Mind and Heart -- Warfield on Theological Studies and the Devotional Life

In October of 1911, B. B. Warfield delivered a conference lecture at Princeton Theological Seminary entitled The Religious Life of Theological Students. This has long been required reading for many Reformed and Presbyterian seminary students. But Warfield’s lecture should be read by church officers or anyone who reads a significant amount of theology. In fact, it should be read by all Christians who enjoy a life of the mind as well as embrace the biblical gospel.

Warfield’s lecture also serves as a corrective to the sort of Evangelical piety which eschews “head knowledge” for “heart knowledge,” as exemplified in a popular Calvary Chapel pastor who speaks of seminary education as “cemetery education,” since, he claims, this fills the mind with “doctrine not love.” Warfield’s essay is a wonderful counteractive to such nonsense, reminding all who heard his lecture then and read the text of it today, that for a Christian, mind and heart, while distinct, must never the separated.

Early in the lecture, Warfield makes the obvious observation . . .

Recruiting officers do not dispute whether it is better for soldiers to have a right leg or a left leg: soldiers should have both legs. Sometimes we hear it said that ten minutes on your knees will give you a truer, deeper, more operative knowledge of God than ten hours over your books. ‘What!’ is the appropriate response, ‘than ten hours over your books, on your knees’? Why should you turn from God when you turn to your books, or feel that you must turn from your books in order to turn to God? If learning and devotion are as antagonistic as that, then the intellectual life is in itself accursed and there can be no question of a religious life for a student, even of theology.

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B. B. WarfieldKim RiddlebargerWarfield--Mind and HeartComment
Who Said That? (8) Updated
Who Said That? (8) Updated

Who Said That?

"The [judicial branch of government] from the nature of its functions, will always be the least dangerous to the political rights of the Constitution; because it will be least in a capacity to annoy or injure them. "

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

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

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Who Said That?Kim RiddlebargerThe judicial branch Comments
Coming Soon -- Michael Horton's New Book -- "Magician and Mechanic"
Coming Soon -- Michael Horton's New Book -- "Magician and Mechanic"

I am really excited about this one!

Why are American evangelical churches and progressive Protestant churches hemorrhaging membership? Why are these churches ignoring, downplaying, or renouncing distinctive Christian doctrine and ethics while striving to be “spiritual”? Why are the “nones” the fastest growing group in recent surveys of American religious affiliation? Why does your neighbor or your co-worker renounce “organized religion” in the name of “spirituality?”

Michael Horton addresses these matters in his series on the Divine Self, laying out the reasons behind this shift—those who embrace the divine self (likely without any awareness of doing so) will inevitably see themselves as “spiritual,” but not “religious.”

Horton’s series on the roots of “spiritual but not religious” is to my mind one of the most profound and important of recent efforts to determine why Western Civilization is becoming increasingly pagan. The first volume of a projected three volume series on the Divine Self (Shaman and Sage), was released in 2025, and dealt with the Axial Age (800-200 BCE) through to the Middle Ages, where the roots of modern forms of “spirituality” originate. Volume two (Magician and Mechanic) takes us from the Enlightenment, to the Renaissance, and then to the Scientific Revolution, addressing the challenges to orthodox Christianity as they develop in surprising ways throughout this period. Volume Three (which covers the modern period) will complete the series and is still TBA.

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American Religion, Biblical Theology, History and Culture, Reformed ResourcesKim RiddlebargerMagician and Mechanic, The Enlightenment, The Renaissance, The Scientific Age Comments
New Episode of the Blessed Hope Podcast! "This Act of Grace" (2 Corinthians 8:1-24)
New Episode of the Blessed Hope Podcast! "This Act of Grace" (2 Corinthians 8:1-24)

Episode Synopsis:

About the time Paul began his second missionary journey, a serious famine swept through Palestine–greatly impacting the Jerusalem church. Those who lived in the region knew how serious such things could be and so they prepared for it–stockpiling grain, spices, and animal feed, etc. But as soon as a church was organized in Jerusalem–after Pentecost–Jewish Christians found themselves cut off from the synagogue and its well-established relief system. Now on their own, the Jewish Christians in Jerusalem were apparently suffering horribly and were in desperate need of relief–specifically funds to buy food and supplies locally.

Tensions between Jewish Christians and recent Gentile converts to Christianity were apparent from the moment the gospel spread into Gentile regions–as indicated during the Jerusalem Council (Acts 15). At that council, the church renounced the Judaizers and affirmed that God had blessed Paul’s efforts to take the gospel into Gentile regions–which began in earnest after the Macedonian vision (Acts 16:9). Paul planted churches in Philippi, Thessalonica, Berea, and Corinth. While these new churches aided and encouraged each other, Paul understood that if the Gentile churches–who had means–took an offering for the Jerusalem church, it would go a great way toward helping fellow Christians in genuine need. It would also de-escalate the worry and anxiety that Jews felt toward Gentiles who were until quite recently godless pagans and often persecutors of the Jewish people.

When Paul arrived in Macedonia, he tells us that there was some unspecified serious trouble and that he would strive to get things cleared up before he traveled south to Corinth. Despite the troubles in the churches in Macedonia, they had taken up a surprisingly generous offering for the Jerusalem church–so much so that it was a major sacrifice, even beyond their means, which Paul describes as an act of grace. Now he gets word from Titus that the Corinthians (who had been collecting a similar offering for a year) and had not followed through with their collection. As a congregation they were far better off materially than the Macedonians, but were so distracted by divisions, the subterfuge of false apostles and other matters, the offering had not been finalized. In chapters 8-9 of 2 Corinthians, Paul addresses this matter head-on.

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

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Blessed Hope PodcastKim RiddlebargerThe Jerusalem Offering, 2 Corinthians 8:1-24Comment
"For Freedom" -- An Exposition of Paul's Letter to the Galatians (A Free Download)
"For Freedom" -- An Exposition of Paul's Letter to the Galatians (A Free Download)

I made the previous version of “For Freedom” 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.

As you may know, the Blessed Hope Podcast is my on-going exposition of the letters of Paul. So far I have completed Galatians, 1 & 2 Thessalonians, 1 Corinthians, and will wrap up 2 Corinthians, before tackling Romans, Lord willing, in the Spring. The draft edition of 1 & 2 Thessalonians (v. 1.0) is also available, but I am currently in the process of producing an updated and expanded edition version (2.0).

Download the latest version of “For Freedom: An Exposition of Paul’s Letter to the Galatians” (PDF 187 pages)

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Galatians, Blessed Hope Podcast, Riddleblog PublicationKim Riddlebarger"For Freedom" -- An Exposition of Galatians Comment
“The Great Shepherd of the Sheep” Hebrews 13:17-25 — An Exposition of the Book of Hebrews–Part Twenty-Five)
“The Great Shepherd of the Sheep” Hebrews 13:17-25 — An Exposition of the Book of Hebrews–Part Twenty-Five)

What We Know and What We Do Not Know About the Book of Hebrews

By the time we come to the last chapter of the Book of Hebrews, we still know very little about the author of this epistle, and we know virtually nothing about the church receiving this remarkable letter. We don’t even know in what city the church receiving this letter is located–Rome or Alexandria. In the final chapter, the author implies that he personally knows those who were leading this church, and that he’s familiar enough with the congregation to tell them that he desires to return to see them again.

Although we don’t know much about the details of authorship and location, we do know the primary problem facing this church. Many of its members had returned (or were considering returning) to Judaism from which they had recently converted to Christianity. In response, the author skillfully proves to us that Old Testament types and shadows pointed ahead to Jesus Christ who is Israel’s Messiah, an eternal priest after the order of Melchizadek, and the mediator of the new covenant (with its greater promises). Jesus has none of the human weaknesses of Moses and he secures much better covenant promises. The author has made a compelling case for the superiority of Jesus Christ, as well as warning this congregation of the danger of neglecting such a great salvation and/or falling away from the Savior. And he now brings this letter to a close.

And so we wrap up this exposition of the Book of Hebrews. We considered the first sixteen verses last time, while we now conclude the chapter (part two) by covering verses 17-25. But with this section of Hebrews completed, we will have finished our study of this epistle–a most powerful and remarkable epistle indeed.

The Indicatives Are Followed by the Imperatives

As we saw in the opening 16 verses of chapter thirteen of the Book of Hebrews, the author shifts from setting out his case for the superiority of Jesus Christ (mostly indicatives–which are a statement of fact, things we are to believe) to issuing a number of imperatives (commands which we are to obey). These imperatives reflect the fact that those who have been made perfect by the one sacrifice of Jesus Christ should strive to live their lives in a manner consistent with that salvation secured for us by our covenant mediator.

In the opening verses of this concluding chapter, the author exhorts the congregation to “let brotherly love continue. Do not neglect to show hospitality to strangers . . .” to “remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body.” He exhorts them to “let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.” He adds, “keep your life free from love of money, and be content with what you have.” All of these things are found throughout the New Testament’s ethical teaching and should characterize those who have believed the gospel and been united to Jesus Christ through faith.

The author reminds this congregation that Jesus is with them during all of their trials, and since Jesus bore the shame and reproach of Israel when he died on the cross for our sins outside the city of Jerusalem as the final sacrifice for sin, “through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.” This is as clear a declaration as we find in all of Scripture that the Christian life is to be lived as a life of gratitude before God.

Since Jesus offered the once for all and final sacrifice for our sins, our obedience to God’s commands and our worship of God now become our acceptable sacrifice to God, because of what Jesus Christ has already done for us. Our good works as well as our worship should flow out of grateful hearts, made so by the joyful consideration of all that Jesus has done for us when he died for our sins and rendered us perfect before our heavenly father. Good works and praise of God, then, is our acceptable sacrifice under the new and better covenant.

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HebrewsKim RiddlebargerJesus the Great ShepherdComment