The Riddleblog

"Election" -- Article Seven, First Head of Doctrine, The Canons of Dort

Article 7: Election

Election [or choosing] is God’s unchangeable purpose by which he did the following:

Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, he chose in Christ to salvation a definite number of particular people out of the entire human race, which had fallen by its own fault from its original innocence into sin and ruin. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery. He did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation.

And so he decided to give the chosen ones to Christ to be saved, and to call and draw them effectively into Christ’s fellowship through his Word and Spirit. In other words, he decided to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of his Son, to glorify them.

God did all this in order to demonstrate his mercy, to the praise of the riches of his glorious grace.

As Scripture says, “God chose us in Christ, before the foundation of the world, so that we should be holy and blameless before him with love; he predestined us whom he adopted as his children through Jesus Christ, in himself, according to the good pleasure of his will, to the praise of his glorious grace, by which he freely made us pleasing to himself in his beloved” (Eph. 1:4–6). And elsewhere, “Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified” (Rom. 8:30).

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In Article Seven, the Canons set forth a working definition of the doctrine of election which will be used throughout the following articles. It is important to define our terms from the outset and this is what the authors do here. We can best understand this definition by working our way through the main points in order.

First, the Canons teach that election took place in eternity past—“Before the foundation of the world.” Paul teaches this in Ephesians 1:4-6, and his point should be carefully considered so that we remove from our thinking all notions of election being based upon something God foresees the creature doing–as in the case of those who argue that God merely knows in advance what we will do under certain conditions and then he reacts accordingly. While election takes place in eternity past, God executes his eternal decree in time and space. Redemptive history, the biblical account of our redemption from sin and the curse, is therefore the outworking of God’s eternal decree. This too can be seen in Ephesians 1:7-10, when Paul speaks of the work of Christ for us, and then in verses 11-14, when he speaks of Christ’s work being applied to believers by the Holy Spirit. Redemption is decreed (Election), accomplished by Christ, and then applied to us by the Holy Spirit.

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Kim RiddlebargerMarch 8, 2023

The Great Tribulation and the Great Commission—Disciples, Witnesses, and Martyrs

The Great Commission and the Great Tribulation Run Concurrently

It is common for Christians to discuss the Great Commission in a missionary context and to consider and develop its role as the final marching orders coming from Jesus to his church. In Matthew 28:18–20, we read, “And Jesus came and said to them, `All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’”

It is also common for Christians interested in eschatology to discuss and debate the nature of the great tribulation (i.e., “when?” and “how long?”). In a previous essay (The Great Tribulation -- When and How Long?), I wrote,

In light of the tendency to relegate a time of "great" tribulation to the distant past or the immediate future, it is important to briefly survey the biblical teaching on this topic. When we do so, it becomes clear that the time of “great tribulation” cannot be tied exclusively to the events of A.D. 70, nor to the seven years immediately before our Lord’s return. The Bible does not speak of tribulation in this manner, and as we know, many of God’s people have already faced periods of horrific tribulation following the days of Christ’s redemptive tribulation on the cross, and that such tribulation for the people of God will continue until Jesus returns at the end of the age to raise the dead, judge the world, and make all things new.

But it is not often that the Great Commission and the tribulation are discussed in relation to each other (they are connected), and seen as running in parallel throughout the entire inter-advental age. Each give us quite different perspectives on the same period of time—this present evil age. In what follows, I will attempt to draw out and highlight the connection between the mission of the church to go out among the nations, and the opposition from those nations which that mission generates. Jesus himself tells us that this mission extends throughout this present evil age (“I am with until the end of the age”), and provides the context of the nature and mission of the church which Jesus established—to make disciples. It also is apparent that this mission will be conducted in an atmosphere of hostility—i,e., the age of tribulation.

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"The Rapture" (1 Thessalonians 4:13-18) -- Don’t be Left Behind! Episode Nine of the Blessed Hope Podcast on Paul's Thessalonian Letters Is Ready

Episode Synopsis:

As a baby boomer, I grew up during the Cold War, when the threat of nuclear war was real and constant. In 1948, Israel became a nation and many Jews began returning to their ancient homeland. The “Six Day War” of 1967, fought between Israel and a confederation of Arab states, sure made it seem as though the dispensational expectation of the rapture of the Gentile church, followed by a seven-year tribulation period in which antichrist would make a peace treaty with Israel, only to turn upon the nation leading to the Battle of Armageddon, was at hand. Fear and uncertainty among God’s people during this time created a huge and eager audience as well as perfect timing for Hal Lindsey to release his blockbuster book, the Late Great Planet Earth which was the best-selling book in the United States during the 1970's, selling some 28 million copies by 1990. Lindsey put into popular terms how current events were unfolding as the fulfillment of God’s plan to redeem his people, save Israel, and usher in the millennial age. But what was to come next on this time line? The “rapture.” The rapture became the main hope of vast numbers of Bible-believing Christians. Jesus will return to rapture believers before any nuclear holocaust thereby sparing believers from such horrors, and the removal of the Gentile church will allow God to return to dealing with Israel, the apple of his eye. Everything centered upon the “rapture.”

But when Paul discusses the meaning of Jesus Christ’s parousia (or his coming) in 1 Thessalonians 4:13-18, does the apostle actually teach anything like the end-times scenario as taught by dispensationalists and popularized by the likes of Hal Lindsey? In this ninth episode of season two of the Blessed Hope Podcast in which are working our way through Paul’s two Thessalonian letters, we will consider Paul’s discussion of the Lord’s return. While Paul is certain of the Lord’s return to raise the dead, judge the world and make all things new, he knows nothing of the “rapture” in the form embraced by so many. What does Paul teach about the Lord’s return? Stay tuned.

To listen to the episode and view the show notes, follow the links below:

Blessed Hope PodcastKim RiddlebargerMarch 3, 2023The Rapture, The Lord's ParousiaComment

Two Essential Works by B. B. Warfield Are Coming In June!

Many of us first encountered B. B. Warfield through the five “Warfield” volumes first published by P & R from 1948-1958. My Warfield volumes are now thoroughly highlighted and well-worn. I have even purchased duplicate volumes over the years to mark up all over again. All but one of the Warfield volumes have now fallen out of print.

I am thrilled to learn of the re-publication of a new and entirely updated version of this five volume set of which the first two volumes should be ready by June 2023. I’ve seen the new editions and they are beautifully done and edited.

I cannot recommend these volumes highly enough nor sufficiently thank the folks at P & R for bringing the “Warfield set” and its content back into print. May a new generation of readers discover America’s greatest theologian as I once did!

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"The Salvation of Your Souls" (1 Peter 1:1-12) -- Words from Peter to the Pilgrim Church (Part Two)

Aliens and Strangers

Why does God allow his people to find themselves as aliens and strangers in their own land? How do Christians find joy in times of trial and suffering? What purpose can there be in suffering such as this? Peter will seek to answer these questions by pointing his struggling readers and hearers back to the promises God makes to us in the gospel. We have been given a living hope grounded in the same power through which God raised Jesus from the dead, a hope to be realized in part in this life, but fully in the next. This hope is not just so many words, but is grounded in the fact that what the Old Testament prophets (and even angels) longed to see, has come to pass in the person and work of Jesus Christ and now the basis of the living hope promised to the people of God.

In Part one, we covered Peter’s greeting (in vv. 1-2), here in part two, we turn to vv. 3-12, which is the apostle Peter’s opening words of encouragement to the elect exiles of the Diaspora in Asia Minor (modern Turkey). Peter is writing to Christians and Jews scattered throughout much of Asia Minor, many of whom had been uprooted from their homes by a decree from the Roman emperor Claudius, which granted land in this region to retired Roman soldiers. Many of those uprooted by Claudius’ decree were Christians (both Jewish and Gentile) who were viewed as exiles in their own land because they refused to worship the Roman gods (including Claudius), and because they would not participate in local pagan religious rituals, many of which were part of daily life in the Greco-Roman world.

The apostle opens this letter by declaring, “Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia.” The Christians throughout the provinces mentioned were persecuted because of their faith in Jesus Christ. Although hated by their neighbors because of their Christian faith, Peter tells them they can take great comfort in the fact that they are loved by God who has chosen them in Jesus Christ, “according to the foreknowledge of God the Father.” Foreknowledge is not merely God’s knowledge of what will happen in the future, but refers to God’s intimate knowledge of the individuals whom he has chosen to save through the merits of Jesus Christ. God knows each of these people personally. He knows their trials and their suffering.

Resident Exiles

These “elect exiles,” as Peter identifies them, are chosen by God and said to be sanctified by the Holy Spirit, for the purpose of “obedience to Jesus Christ and for sprinkling with his blood.” Although Peter’s audience are now exiles in their own land, God has called his elect out from pagan darkness into the wonderful light of the gospel of Jesus Christ. The primary meaning of “sanctified” as used here by Peter means to be set apart by God for his purposes. In this case, those called by God through the gospel are sprinkled with the blood of Jesus (the guilt of their sins is washed away) and are set apart for obedience to Jesus, the one who saves them from their sins.

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I PeterKim RiddlebargerMarch 1, 2023The Salvation of Your Souls Comments

“The OC — A New Burned Over District” -- the Context for "The Jesus Revolution"

I have not yet seen the film, but I will. I’m not sure how Kelsey Grammer will translate from Frazier Crane to Chuck Smith, but I will keep an open mind.

I did, however, compose a series of blog posts in 2013 on the religious buzz generated throughout Orange County, CA, by the large evangelical ministries based here in the 70’s, 80’s and 90’s, including: TBN, Robert Schuller and the Crystal Cathedral, Chuck Swindoll of the Fullerton Evangelical Free Church, the Bible Answer Man (Walter Martin), and the newbie at the time, Rick Warren and Saddleback. A significant part of my series included a look at Chuck Smith and Calvary Chapel (a retrospective from my later Reformed perspective).

I was a close observer of this remarkable time (mostly), and a small participant in some of it. My family owned a Christian Bookstore at Knott’s Berry Farm, smack-dab in the middle of a loud Christian buzz which is now but a faint hum.

In any case, here’s my take on that era, including my perspective on Chuck Smith and Calvary Chapel: The OC -- A New Burned Over District (originally written in 2013 and updated and republished here 2021).

B. B. Warfield on "Antichrist"

One of the most thought provoking discussions of “Antichrist” comes from B. B. Warfield. In one of his last essays written for publication before his death in February of 1921, Warfield addressed the matter of the biblical use of the term “Antichrist” as found in John’s epistles. The Lion of Princeton acknowledges that there is a broader use of the term (the so-called theological use, i.e., “the Antichrist”), which he describes as a composite photograph made up of John’s “antichrist” (found in his epistles), Paul’s “man of lawlessness” (2 Thessalonians 2:1-12), and the beast and false prophet from the Book of Revelation (chapter 13). Warfield finds the evidence for such a composite photograph of an Antichrist far from compelling.

In this essay (re-printed in B. B. Warfield, “Antichrist” in Selected Shorter Writings of Benjamin B. Warfield, Vol. 1, ed John E. Meeter (Phillipsburg: Presbyterian and Reformed Publishing, 1980), Warfield addresses John’s use of the term “Antichrist” in his epistles. Warfield asks and answers the question, “to what does John refer when he speaks of Antichrist?”

Warfield begins with an important qualification—the context for John’s warning about this foe.

We read of Antichrist nowhere in the New Testament except in certain passages of the Epistles of John (1 John ii. 18, 22; iv. 3; 2 John 7). What is taught in these passages constitutes the whole New Testament doctrine of Antichrist. It is common it is true, to connect with this doctrine what is said by our Lord of false christs and false prophets; by Paul of the Man of Sin; by the Apocalypse of the Beasts which come up out of the deep and the sea. The warrant for labeling the composite photograph thus obtained with the name of Antichrist is not very apparent . . . .The name of Antichrist occurs in connection with none of them, except that presented in the passages of the Epistles of John already indicated; and both the name and the figure denoted by it, to all appearance, occur there first in extant literature.[1]

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B. B. WarfieldKim RiddlebargerFebruary 25, 2023Warfield on Antichrst Comments

The Basics — God's Attributes

God’s Attributes

Much can be known about God from the created order. Through our interaction with the world around us, we know that God is eternal, all-powerful, and good (cf. Romans 1:20). Yet, whatever we learn about God through nature (general revelation), will always be limited by the character of revelation given through finite, created things. In addition, such revelation is inevitably corrupted by human sinfulness (Romans 1:21-25). Therefore, whatever sinful people learn about God through the natural order will be grossly distorted, and ironically, ends up serving as the basis for all forms of false religion and idolatry–a theme developed by the Apostle Paul in Romans 1:18-32. John Calvin was absolutely right when he spoke of the minds of sinful men and women as “idol factories” (Institutes, I.11.8). And it is because of this general revelation—the truth of which is suppressed in unrighteousness—that the entire human race stands condemned before God (Romans 1:20).

Since sinful human curiosity often leads to speculation about God’s hidden essence, it is important to remind ourselves that we can know nothing about God unless and until he condescends to reveal himself through the “two books” of nature and Scripture. In the Word of God, we find a number of divine “attributes” (or perfections) ascribed to God. So, rather than speculate about God’s hidden essence (which often ends up in idolatry), we must worship and serve God as he reveals himself to us through his Word. We can define these attributes as those perfections which are ascribed to God and which are evident in God’s works of creation, providence, and redemption.

To read the rest, follow the link below

The BasicsKim RiddlebargerFebruary 22, 2023God's attributesComment

“God's Eternal Decision” -- Article Six, First head of Doctrine, the Canons of Dort

Article 6: God’s Eternal Decision

The fact that some receive from God the gift of faith within time, and that others do not, stems from his eternal decision. For “all his works are known to God from eternity” (Acts 15:18; Eph. 1:11). In accordance with this decision he graciously softens the hearts, however hard, of his chosen ones and inclines them to believe, but by his just judgment he leaves in their wickedness and hardness of heart those who have not been chosen. And in this especially is disclosed to us his act—unfathomable, and as merciful as it is just—of distinguishing between people equally lost. This is the well-known decision of election and reprobation revealed in God’s Word. This decision the wicked, impure, and unstable distort to their own ruin, but it provides holy and godly souls with comfort beyond words.

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The doctrine of election is a difficult concept, especially for Americans operating with the presuppositions of modern democracy–our personal choices determine our future and that any proper understanding of fairness is tied to equality. Despite its difficulties, election is a doctrine which is widely taught throughout the pages of Holy Scripture. If God gets all the glory when undeserving sinners are saved, and if men and women are blamed for not believing, how are we to understand this? What about the question of “fairness?” Is it fair for God to decide to save some, but not all?

In Article Six, the authors of the Canons deal with the implications raised by the fact that our salvation only comes about because of something good in God, and not because of anything good that God finds in us, his sinful and rebellious creatures.

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“Elect Exiles” (1 Peter 1:1-2) — Words from Peter to the Pilgrim Church (Part One)

Christians Possess a Dual Citizenship

Presumably, most people reading this are US citizens–either by birth or by naturalization. American citizenship entitles us to all the benefits and privileges of living in the United States. Yet, our national citizenship also carries with it the responsibilities of being an American–we should vote, we must pay our taxes, and we may be called to serve in the military in times of war, and so on.

In addition to our US citizenship, Christians possess another kind of citizenship–a heavenly, eschatological citizenship. If we trust in Jesus Christ and possess the Christian passport (baptism), we are also citizens of Christ’s kingdom. Therefore, all Christians hold a dual citizenship. Just as our natural citizenship provides us with certain benefits, and places certain responsibilities upon us, so to does our citizenship in Christ’s kingdom. The purpose of Peter’s first epistle is to spell out both the privileges and responsibilities of our membership in Christ’s kingdom, especially as we dwell in the midst of the civil kingdom with its many blessings, its numerous duties and obligations, and its soul-threatening dangers, along with the risk of persecution.

The Place of 1 Peter in the New Testament Canon

Peter’s first letter is often identified as one of the “catholic” or general epistles. These letters come out of the very heart of the apostolic circle. Peter was the chief apostle. James was the half-brother of Jesus and the leader of the Jerusalem church as well as one the first Christian martyrs. John was the author of the gospel bearing his name, three epistles, and the Book of Revelation. And there’s Jude, another half-brother of Jesus. The general letters are very important if too often overlooked.

Reformed Christians often understand themselves as primarily students of Paul–because in our own history, the doctrinal debates in which we have engaged as a tradition often deal with the question of how sinners are reckoned as forgiven and righteous before God (justification). Our theologians frequently write books on Paul, his theology, and with good reason, we spend much time in Romans and Galatians. We need to properly understand the gospel in order to share it with others, and to live in light of the countless blessings secured for us by Jesus Christ.

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"The Coming of the Lord" (1 Thessalonians 4:13-18) — Episode Eight of Season Two of the Blessed Hope Podcast Is Up

Episode Synopsis:

The greatest event in all of human history was the death and resurrection of Jesus Christ. The most hoped for event in humanity’s future is Jesus Christ’s return when he will raise the dead, judge the world, and bring about the new creation. Since the moment Jesus Christ ascended into heaven and the attending angels told his disciples that he would return in the same manner in which he departed, his people have longed for Jesus to return. Our greatest hope is to be that generation still living when the Lord returns so that we need never taste death. Along with the first Christians we cry out, “Maranatha! The Lord come!”

Like many of us, the Thessalonians had questions about details of the Lord’s return–what it means and when it will happen. When they first heard Paul’s teaching and preaching they gladly accepted this wonderful truth that Jesus’s resurrection and ascension guaranteed our Lord’s bodily return at the end of the age. But some of them wondered, “what happens to those who die before our Lord comes back?” Do they miss out on the benefits of the resurrection? Others were asking “how soon will the Lord return?” They took Paul to be saying the Lord would return very soon. Do the signs of Jesus’ return of which Paul had spoken, give Christians the tantalizing clues from which we can figure out when the Lord will return?

Paul addresses these questions in 1 Thessalonians 4:13-5:11. We’ll talk about all of this in the next three episodes of the Blessed Hope Podcast as we consider Paul’s answers to the questions about Christ’s second advent put to him by the Thessalonians.

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

Blessed Hope PodcastKim RiddlebargerFebruary 17, 2023Christ's Second Advent, The Coming of the LordComment

"Maranatha! Our Lord, Come" in Biblical Context

Although I grew up in “Bible Churches” in which exposition of the Bible was standard fare (if given through a dispensational interpretive grid), I don’t recall hearing any discussion of Paul’s use of the term “Maranatha” found at the end of 1 Corinthians 16:22. But when I occasionally attended Calvary Chapel, I noticed the word Maranatha, was ubiquitous. Everyone seemed to know it came from an Aramaic word which means “the Lord Come.” Maranatha appeared on bumper stickers and tee-shirts. Calvary’s rapidly growing music enterprise was labeled “Maranatha Music,” which had its own a slick logo complete with the Calvary Chapel dove. At the time, this struck me as odd since Paul was obviously referring to the parousia of Jesus when using Maranatha and not Pentecost.

A quick internet search will reveal a surprisingly wide range of businesses, churches, and other enterprises which use Maranatha as a title—presumably to identify themselves as evangelical Christians of a particular sort even if not directly affiliated with Calvary Chapel. I use the term to end each of my podcasts, since it is the perfect way to end any discussion of Paul’s letters, just as he closes out his first Corinthian letter in the same way (cf. 1 Corinthians 16:22).

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Biblical Theology, Biblical Events, eschatologyKim RiddlebargerFebruary 13, 2023MaranathaComment

Mysterious UFOs Over the Arctic Circle? We've Been Warned Before!

The shoot down of four mysterious objects spotted by NORAD coming in from the Arctic circle, brought to mind the warning plea given at the end of one of my favorite Sci-Fi movies of my youth—The Thing (1951).

Famed Gunsmoke actor James Arness made his first movie appearance as the vegetable-like alien bent on world conquest, before being fried in a clever electric trap set by a few American airmen at an arctic base.

The movie ends with the famous clip above, when the embedded reporter shares with the world what happened and urges vigilance. 72 years later, he sounds rather prophetic . . .

To see the video (its short) follow the link below

Just having some funKim RiddlebargerFebruary 13, 2023The Thing, Keep watching the skiesComment

The Church Fathers, Origen, and Augustine on Antichrist

The earliest Christian documents which mention the Antichrist contain slight theological reflection, apart from a brief mention of him in connection with a particular biblical passage. Over time, the short-shrift given him begins to change. Some tie Antichrist to heresy (appealing to the epistles of John). Others speak of him in connection to the persecution of the church. Some think he will be an apostate Jew who would appear at the time of the end in a rebuilt temple in Jerusalem while introducing destructive heresies. Other focus upon his role as a deceiver. Some follow the biblical texts closely (i.e., Daniel 7, 2 Thessalonians, the Epistles of John, and Revelation 20), while a number indulge in more fanciful speculations. In other words, the church fathers, Origen, and Augustine have diverse views on the subject, many quite similar to interpretations offered in our own day.

The Epistle of Barnabas (4:1-5), written soon after the close of the apostolic age, identifies the fourth beast of Daniel 7 as the Roman Empire, while specifically referring to the beast as Antichrist.[1] A similar reference surfaces in the writings of Polycarp, bishop of Smyrna, who was born about AD 70 and likely martyred about AD 156 A.D. In 7.1 of his Epistle to the Philippians (written about AD 135), Polycarp quotes from 1 John 4:2-3 and 2 John 2:7 and contends that Antichrist is the spirit of heresy.[2] This is the same emphasis found in John’s epistles, to the effect that the threat from Antichrist arises from within the church, takes the form of apostasy and heresy, and is not connected to state-sponsored persecution like that of the beast of Revelation 13.[3]

In his Dialog with Trypho, Justin Martyr (who was put to death in Rome about AD 165) speaks of the appearance of the “man of apostasy” who speaks “strange things against the Most High” and ventures to “do unlawful deeds on the earth against us Christians” (Dialog with Trypho, 110). Justin is clearly alluding to 2 Thessalonians 2:3, but does not specifically speak of this individual as Antichrist.[4]

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The Basics — The Person and Work of the Holy Spirit

The Person and Work of the Holy Spirit

Far too often we hear people speak of the Holy Spirit as an “it,” not a “who.” One reason why this might be the case is that the nature of the Holy Spirit’s work is to bring glory to Jesus Christ, not to himself. J. I. Packer once described the Holy Spirit as the “shy member of the Trinity.” But this self-effacing role of the Spirit does not mean that the Holy Spirit is impersonal (a mere “force” or God’s “power”) nor a distinct member of the Godhead. Even as we speak of the Father as God, the Son as God, so too we must speak of the Holy Spirit as God. As we will see, Scripture teaches us that he is the third person of the Holy Trinity.

While there is not as much biblical evidence for the deity of the Holy Spirit as there is for the deity of Jesus, it would be a mistake to conclude that the evidence is neither clear nor decisive. We start with the Bible’s direct assertion that the Holy Spirit is God. In Acts 5:3-4, we read of the story of Ananias and Saphirra, specifically of their deceit and the charge brought against them—“You have not lied to men but to God.” To lie to the Holy Spirit (as they did) is to lie to God. In 1 Corinthians 3:16, Paul tells us that the Spirit who indwells us, is God’s Spirit. He makes the same point in 1 Corinthians 6:19. At the very least, both of Paul’s comments are indirect assertions of the deity of the Holy Spirit.

To read the rest, follow the link below:

The BasicsKim RiddlebargerFebruary 9, 2023The Deity of the Holy Spirit, The work of the Holy SpiritComment

"The Sources of Unbelief and of Faith" -- Article Five, First Head of Doctrine, Canons of Dort

Article 5: The Sources of Unbelief and of Faith

The cause or blame for this unbelief, as well as for all other sins, is not at all in God, but in man. Faith in Jesus Christ, however, and salvation through him is a free gift of God. As Scripture says, It is by grace you have been saved, through faith, and this not from yourselves; it is a gift of God (Eph. 2:8). Likewise: It has been freely given to you to believe in Christ (Phil. 1:29).

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In light of the previous articles (One-Four), the Canons here deal with the difficult question as to why some people believe the gospel when it is preached to them, while others reject that same gospel. The authors of the Canons are very careful to follow the biblical testimony about this matter when they assign all blame for eternal loss to humanity (cf. Article One), while giving all glory to God for the salvation of any of Adam's fallen children (Article Two).

The objection is often raised to this; “if salvation depends entirely upon the grace of God, and not all are saved, then God is somehow unfair in his dealings with his creatures.” More questions follow and you have undoubtedly heard them, asked them, or thought them. “Why didn’t God chose everyone?” If what the Canons are teaching is true, then “it seems as though God is somehow preventing people from believing by choosing some but not everyone.” But the most common objection is, “Why did God choose one and not the other?” a question which will be answered in subsequent articles.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerFebruary 6, 2023The source of sin -- us, The source of faith -- GodComment

"This Is the Will of God: Paul on Sexual Purity" (1 Thessalonians 4:1-12) -- Episode Seven Ready to Go!

Episode Synopsis:

In chapter four of his first Thessalonian letter, Paul addresses the issues surrounding what it means to turn from idols to serve the true and living God. Paul is concerned with how these new Christians in Thessalonica “walk in the Lord” – that is, how they ought to live the Christian life in contrast to the way they lived before when they served idols. In verses 3-8 of chapter four, Paul takes up the matter of Christian sexual ethics. Those to whom Paul is writing knew nothing of the sexual purity God expects from his people before Paul arrived and preached the gospel to them. All they have known is a pagan sexuality which is often libertine (anything goes since the pagans understood sexual relations apart from personal morality). Greco-Roman men commonly had wives who raised the children and kept the home, but saw nothing wrong with premarital or extra-marital sexual relationships. In this episode of The Blessed Hope, we will consider Paul’s exhortation to avoid sexual immorality, and to live quiet lives, minding our own business, and not being dependent upon others.

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

Blessed Hope PodcastKim RiddlebargerFebruary 3, 2023sexual purity, sexual immoralityComment

I Was A Guest on Eschatology Matters with Dr. Joshua Howard

I enjoyed this immensely. We covered a bunch of eschatological matters including the resurgence of postmillennialism, problems with dispensationalism and premillennialism, the varieties of preterism, and much more.

To watch the video follow the link below

Amillennialism, eschatologyKim RiddlebargerJanuary 31, 2023Interview with Dr. Joshua Howard, Eschatology MattersComment

Some Thoughts on the Dating of The Book of Revelation (Part Three)

Arguments in Favor of a Post-A.D. 70 Dating

1). The most important reason for dating The Book of Revelation after A.D. 70 is evidence of the presence of emperor worship and the imperial cult underlying much of what takes place throughout John’s vision.

A number of texts such as Revelation 13:4-8, 15-16; 14:9-11; 15:2; 16:2; 19:20; 20:4, all indicate that Christians were being forced to participate in the emperor cult in ways which violated their consciences. As Moffat once put it, whether persecution of Christians had already become widespread or not, “the few cases of repressive interference and of martyrdom in Asia Minor (and elsewhere) were enough to warn [John] of the storm rolling up on the horizon, though as yet only one or two drops had actually fallen.”[1] While the persecution of Christians in Rome was already beginning during the reign of Nero, it was not widespread until the time of Domitian (A.D. 81-96) or even later. As several recent studies of Nero have demonstrated, the evidence shows that persecution of Christians in Rome (and not in Asia Minor, where John was) began under Nero because he used them as scapegoats for the great fire which destroyed much of Rome, not because they refused to worship him.[2]

Important studies of the historical background of Asia Minor during this time, such as those by Price, Rituals and Power: The Roman Imperial Cult in Asia Minor (1984), and Thompson, The Book of Revelation: Apocalypse and Empire, (1990), indicate that by the time of Domitian’s reign the imperial cult and emperor worship was in full-flower.[3] Although Thompson admits that Roman sources depict Domitian as an evil tyrant without exception,[4] nevertheless he proceeds to argue that persecution of Christians under Domitian’s reign was actually quite isolated and Domitian may not be the monster Roman historians made him out to be. Yet, as Thompson goes on to state, if the imperial cult preceded Domitian by “many reigns” it also continued long after Domitian was gone.[5]

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Some Thoughts on the Dating of the Book of Revelation (Part Two)

Arguments for a Pre-A.D. 70 Date of Authorship and Responses

(1). In Revelation 11:1-12, John, supposedly, mentions the Jerusalem temple as though it were currently standing when he was given his vision.[1]

If the temple was still standing when John recorded his vision, then the Book of Revelation must have been written before the temple’s destruction at the hands of the Romans in A.D. 70. The passage (Revelation 11:1-2), reads as follows; “I was given a reed like a measuring rod and was told, `Go and measure the temple of God and the altar, and count the worshipers there. But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months.” If John is speaking of the temple in Jerusalem, and it was still standing when John was given this vision, this demands a date of composition before the temple was destroyed.[2]

Response:

The post-A.D. 70 response to the prior interpretation is to notice the highly symbolic language throughout the passage which points the reader in a direction away from that of the physical temple in Jerusalem. As G. B. Caird points out, “in a book in which all things are expressed in symbols, the very last things the temple and the holy city could mean would be the physical temple and earthly Jerusalem.”[3]

Caird goes on to note that if John is referring to the Jerusalem temple, then a rather remarkable thing is said to occur. The Gentiles, which according to the pre-A.D. 70 dating, would mean the armies of Titus (cf. Luke 21:24) occupy the outer court for three and a half years, but leave the inner court (the altar) undefiled. This, of course, did not happen when the temple was destroyed. If true, it would make much of the passage unintelligible because it lacks any historical connection to the actual events of A.D. 70. This also ignores John’s use of the symbolism of the outer court and the inner sanctuary as a reference to the church.

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