The Riddleblog

If we stand within the field of prophetic vision typical of Israel’s prophets after the exile, and we look to the future, what do we see? Israel’s prophets clearly anticipate a time when Israel will be restored to its former greatness. But will that restoration of Israel to its former glory mirror the former days of the Davidic monarchy—i.e. a restored national kingdom? Or does the prophetic vision of restoration point beyond a monarchy to the ultimate monarch, Jesus the Messiah, who is the descendant of David, YHWH’s servant, and the true Israel?

The prophetic vision given the prophets is remarkably comprehensive. The nation had been divided, and the people of both kingdoms (Israel and Judah) were taken into captivity or dispersed as exiles throughout the region. Judah was exiled to Babylon five centuries before the coming of Jesus. Since the magnificent temple of Solomon was destroyed by the armies of Nebuchadnezzar and the Levitical priesthood was in disarray, any prophetic expectation related to Israel’s future would naturally speak of a reversal of fortune and the undoing of terrible calamity which had come upon the nation. The restoration to come in the messianic age therefore includes not only the fate of the nation, but also the land of Canaan, the city of Jerusalem, a rebuilt temple in Jerusalem (the so-called “second temple”), as well as the long anticipated heir to David’s throne—the coming Messiah.

Yet, once Israel’s Messiah had come, and the messianic age was a reality, how do the writers of the New Testament understand these Old Testament prophecies associated with Israel’s future restoration?

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Amillennialism, eschatology, Biblical Events, Biblical TheologyKim RiddlebargerJanuary 13, 2022 Comments

Evil in the Millennial Age? An Exposition of Zechariah 14

I am convinced that one of the major weaknesses of all forms of premillennialism is the presence of evil in the millennial age (The Presence of Evil in the Millennium -- A Huge Problem for Premillennarians). How do people in natural human bodies pass through the events associated with Christ’s return (the general resurrection, the final judgment, and the creation of a new heaven and earth) without being raised from the dead and appointed to their eternal destiny (heaven or hell)? There is a related question also raised by the premillennial understanding of redemptive history: “how can evil exist on the earth, while Jesus rules over the nations from David’s throne in Jerusalem after he has judged the nations?” Premillennarians seek to avoid this conundrum by assigning final judgment and elimination of evil to the close of the millennial age, fully one thousand years after Jesus returns. But the millennial age is not future as premillennarians claim, it is a present reality. Christ’s return is the final consummation, the summing up of all things, not but another step on the way to the final consummation a thousand years later.

Premillennarians respond to this amillennial challenge by asserting that the presence of evil in the millennial age was foretold by the Prophet Zechariah in the fourteenth chapter of his prophecy, thereby parrying the thrust of the amillennial argument.[1] The purpose of this essay is to set Zechariah’s prophecy in its context, summarize the varying interpretations of Zechariah 14 (including premillennialism and Reformed amillennialism), then interpret the entirety of the chapter, before drawing some final conclusions.

To read the rest of the essay: Evil in the Millennial Age? An Exposition of Zechariah 14

Jesus Christ -- The True Temple

When Jesus declared, “I tell you, something greater than the temple is here,” (Matthew 12:6) and then told a Samaritan woman that he can give her “living water” (John 4:10-14), we are given a major clue that the pre-messianic understanding of God’s temple must be reinterpreted in the light of Jesus’ messianic mission.

The temple occupies a significant place in the witness of Israel’s prophets regarding God’s future eschatological blessing for the nation. This witness points forward to the coming of Jesus. When Jesus connects his mission to this prophetic expectation, we are greatly aided in our understanding of the nature and character of the millennial age as a present reality—not a future hope.

We begin with the Old Testament expectation regarding the temple in Jerusalem at the commencement of the era of “Second Temple” Judaism. Isaiah (2:2-4) and (Micah 4:1-5), both speak of God’s future blessing upon Israel in the last days, depicting it as a time when God’s people will go up to mountain of the Lord, and the rebuilt and reconsecrated temple, where God’s people will once again renew themselves in the ways of the Lord.

To read the rest, follow the link below.

I Was on the Hood Grace Podcast

I was a recent guest on Rudy Rubio’s Hood Grace Podcast. We talked about how confessional Reformed theology actually works well for urban church planting (in L.A. suburbs of Lynwood and Compton. Who’d have thunk?

Hood Grace Podcast With Rev. Rudy Rubio with KR as Guest

eschatology, Amillennialism, History and CultureKim RiddlebargerAugust 13, 2021Hood Grace PodcastingComment

New Riddleblog Publication -- "The Seventy Weeks of Daniel: Daniel 9:24-27"

My exposition of the famous "Seventy-Weeks" prophecy of Daniel (Daniel 9:24-27) begins in what is perhaps a surprising place–the Gospel of Matthew with Jesus giving his so-called "Olivet Discourse." The discourse is so named because Jesus and this disciples were sitting on the Mount of Olives, looking across the Kidron Valley at the magnificent Jerusalem temple, restored to its original grandeur by King Herod. Jesus uses this occasion to predict the destruction of the temple and the city of Jerusalem, as well as discuss the end of the age. When passing the temple earlier that day, his disciples asked him a question about the end of the age and what would happen to this great building. Jesus told them, “you see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down” (Matthew 24:2). The magnificent second temple will be completely destroyed–again.

Jesus is predicting something unthinkable to a Jew of that day, since the Jewish people had endured this terrible fate once already. This time, Jesus implies, the destruction of the temple will be final. While predicting the destruction of the temple and teaching his disciples about the end of age, Jesus repeatedly appeals to the prophet Daniel. So it is here we begin our exposition of the "Seventy Weeks" prophecy of Daniel–with Jesus, on the Mount of Olives, teaching his disciples about the time of the end, all the while quoting from or alluding to Daniel’s prophecies. By considering how Jesus understood the Book of Daniel, and then spoke of his own role in fulfilling key portions of Daniel’s prophecies, we gain the proper perspective to interpret Daniel’s "Seventy Weeks" prophecy correctly.

You can read the rest of the essay here: "The Seventy Weeks of Daniel: Daniel 9:24-27"

I Was on the Distilling Theology Podcast Discussing Amillennialism

I was recently a guest on the Distilling Theology Podcast, talking about amillennialism.

To listen to our discussion, go here: The Distilling Theology Podcast -- Episode 46: Amillennialism

AmillennialismKim RiddlebargerApril 9, 2021Distilling Theology, Amillennialism

The Book of Revelation – A Surprisingly Practical Book

The Book of Revelation is the last book in the Bible and completes the New Testament canon. This easily overlooked fact directs us to view the Book of Revelation as one of the most practical and important of all the New Testament epistles. John’s apocalyptic vision is Jesus Christ’s final word to his church until he returns.

Likely written near the end of the first century, Revelation comes in the form of a circular letter addressed to seven churches in Asia Minor (chapter 2-3). The order of Jesus’s prophetic word of encouragement and rebuke to each of these seven churches mentioned follows the postal route from Ephesus to Laodicea reminding us of the both the letter’s purpose and its original audience.

The Christians in these churches lived in an empire that was openly hostile to all who proclaimed that Jesus is Lord, not Caesar. This guaranteed a wary eye from Roman officials who often, but mistakenly, saw Christians as insurrectionists. These Christians lived in the midst of a pagan culture which worshiped and served the creation rather than the Creator. It was an age of bizarre rituals, magic, and sacrifices. Christians also faced the ire of those Jews living in the area who saw Christians as threat because so many of their fellow Jews had become followers of Jesus. This book is written to them, surely, but also to the people of God across the ages. There is no book quite like it in all the Bible.

To read the rest of the article, follow the link below

Amillennialism, eschatologyKim RiddlebargerMarch 1, 2021Eschatology, Book of Revelation

Evil in the Millennial Age -- A Huge Problem for Premillennarians

One of great strengths of premillennialism is its apparently straightforward reading of Revelation 19 and 20. If John depicts the Second Advent of Christ in Revelation 19, and in Revelation 20 he describes the millennial reign of Christ which follows, this would seem to establish some form of premillennialism. At first glance, this appears to be a strong argument in favor of premillennialism.

When amillennarians attempt to challenge this point by contending that Revelation 20 is part of a different vision which recapitulates the events depicted in Revelation 19, we run headlong into the premillennial argument that amillennarians “spiritualize the Bible.” Supposedly, we don’t take John seriously when he speaks of a “literal” thousand year reign and a bodily resurrection (the “first” resurrection) associated with the second coming of Jesus Christ.

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