The Riddleblog

Richard Muller on the Ministerial (or Instrumental) Use of Reason

There are two common extremes regarding the relationship between faith and reason. The first is rationalism, which attempts to base theological claims on universal principles of reason and absolute knowledge, The second is fideism, which makes theological claims with no attempt at arguing their basis, usually in opposition to reason and knowledge.

However, “faith seeking understanding” is the proper relationship between belief and knowledge. This is consistent across the arts and sciences: in every pursuit of truth a basic interpretation of reality is presupposed.

The Christian faith is not opposed to reason, but to its suppression and perversion in unrighteousness against the truth of God. Therefore, faith must not be opposed to knowledge. Every Christian doctrine transcends reason’s comprehension, but does not contradict reasonable apprehension. A “ministerial” or “instrumental” use of reason in which God’s revelation is apprehended and interpreted is necessary to understand the basic teaching of the Bible. But a “magisterial” use of reason (in which human reason seeks to discover truth apart from divine revelation) is to be rejected. It is this magisterial use of reason against which Martin Luther railed,

“Reason is a whore, the greatest enemy that faith has; it never comes to the aid of spiritual things, but more frequently than not struggles against the divine Word, treating with contempt all that emanates from God.”

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“The Beauty of a Gentle and Quiet Spirit” – (1 Peter 3:1-7) – Words from Peter to the Pilgrim Church (Part Six)

Christians in American do not encounter the same kind of persecution which Christians among Peter’s first century audience were facing. Many of those to whom Peter was writing were forcibly displaced from their homes and land by an edict from a previous Roman emperor, Claudius, because they refused to worship pagan deities, and did not consider the Roman emperor to be a “god.” Peter speaks of these struggling Christians as elect exiles and describes them as a chosen race. The apostle is writing to remind them of their living hope and sanctification in Christ, which will help them cope with the very difficult circumstances which they were then facing. Peter’s original audience experienced open hostility from their government and their pagan neighbors. The opposition we face is a bit more subtle, but no less dangerous. In the thoroughly secularized America in which we live, we are not persecuted so much as we are pressured to conform to non-Christian ways of thinking and doing. Peter’s discussion of the relationship between husbands and wives will expose some of these non-Christian ways, and challenge us how to think of this foundational relationship within human society in the light of God’s word.

In a lengthy section of his first epistle (vv. 2:13-3:7), Peter is addressing specific societal relationships held in common by Christians and non-Christians–elements of the unwritten but widely accepted “household code” which defined many of the social relationships within Greco-Roman society. These relationships include the authority of civil government, the relationship between slaves and masters, and the relationship between husbands and wives. All of these fall under the heading of what we now call natural law. Although Christians and non-Christians both value these social institutions, God has spoken about these same relationships in his word, and so Peter is writing to do two things: 1) To remind his hearers that Christians do indeed regard these relationships as the foundation of society just as do Greco-Roman pagans, and 2). To correct whatever misconceptions his Christians readers/hearers may have regarding these relationships in light of God’s word.

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The First Two Volumes of the "Classic B. B. Warfield Collection" Are On Sale!

You can order these from The Westminster Theological Seminary bookstore for 50% off. But hurry, the sale ends soon (May 5)!

The First Two Volumes of the Classic B. B. Warfield Collection

Here’s my endorsement:

“Many of us first encountered B. B. Warfield through the five Warfield volumes published by P&R from 1948 to 1958. My own Warfield volumes are thoroughly highlighted and well worn. I have purchased duplicate volumes over the years to mark up all over again. All but one of the Warfield volumes had fallen out of print, so I was thrilled to learn of the republication of this new and entirely updated version of the five-volume set. I cannot recommend these volumes highly enough or sufficiently thank the folks at P&R for bringing the ‘Warfield set’ back into print. May a new generation of readers discover America’s greatest theologian as I once did.”

Kim Riddlebarger

Visiting Professor of Systematic Theology, Westminster Seminary California; author, The Lion of Princeton: B. B. Warfield as Apologist and Theologian

A New Episode of the Blessed Hope Podcast! “When the Lord Jesus Is Revealed from Heaven” (2 Thessalonians 1:1-12)

Episode Synopsis:

Paul has already written one letter to the Thessalonians to clear up the confusion in their midst about the Lord’s return on the last day. Paul has instructed the congregation that should anyone die before the Lord’s return, they will not miss out on any of the benefits secured for them by Jesus Christ (including eternal life) as some feared. Paul also told them that since the Lord will return as a thief in the night (suddenly and unexpectedly), there should be no speculation among them about the date or timing of Christ’s return.

But not long after the first letter was sent, additional news came to Paul that someone in Thessalonica had been teaching that the day of the Lord had already come. So, Paul writes a second letter to the Thessalonians to inform them that the day of the Lord had not come since two as yet future event must occur before Jesus returns. First, there will come a time of great apostasy, and then will come the revelation of the man of sin–a figure often spoken of as the Antichrist. Furthermore, these things cannot happen until a present and mysterious restraining power is lifted so that the man of sin is revealed, only to be destroyed by the Lord Jesus at his return.

Paul opens this second letter by reminding the Thessalonians that when Jesus returns he will bring about God’s righteous judgment–when all accounts are settled and everything will be made right. But Christians need not fear this day because the coming day of God’s wrath, vengeance, and vindication is their day of deliverance when God is glorified in his saints. Paul also writes to these Christians to encourage them to persevere against the opposition they were facing, and reveal the content of his prayers for them. There is much here, so get out your Bible and join us for a look at 2 Thessalonians chapter 1.

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

The Basics -- The Covenant of Works

In Hosea 6:7, the prophet records the word of the Lord as follows: “But like Adam they [Israel and Judah] transgressed the covenant; there they dealt faithlessly with me.” Based upon this declaration it is clear that Adam stood in a covenant relationship to his creator while in Eden, and that Adam had indeed violated the terms of that covenant through a personal act of disobedience. In this declaration from Hosea, we find two very important elements of Christian theology as understood by Reformed Christians. The first is that Adam was created in covenant relationship with God–this covenant was not arbitrarily imposed upon Adam after God created him. Second, Adam’s willful violation of this covenant brought down horrible consequences upon himself, as well as upon the entirety of the human race whom he represents and which has biologically descended from him.

The identity and character of this covenant is a matter of long-standing debate. The covenant of works or, as it is also known, the “covenant of creation,” lies at the heart of the balance of redemptive history both before and after Adam’s fall into sin. Indeed, it is important to acknowledge the presence of this covenant from the very beginning of human history for a number of reasons. Because Adam was created as a divine image-bearer, he was therefore in a covenant relationship from the first moment of his existence, because moral and rational creatures are by their very nature obligated to obey their creator. If Adam should disobey the demands of this covenant–perfect obedience in thought, word, and deed—then Adam and all those whom he represents (the entire human race) are subject to the covenant curse, which is death.

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The BasicsKim RiddlebargerApril 27, 2023The covenant of works, Adam in Eden Comment

"Election Based on God’s Good Pleasure" -- Article Ten, First Head of Doctrine, Canons of Dort

Article 10: Election Based on God’s Good Pleasure

But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve his choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves his adopting certain particular persons from among the common mass of sinners as his own possession. As Scripture says, “When the children were not yet born, and had done nothing either good or bad …, she [Rebecca] was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated’ ” (Rom. 9:11–13). Also, “All who were appointed for eternal life believed” (Acts 13:48).

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As we saw in the previous articles, the Canons point out that the only biblical basis for God’s choice of a multitude of sinners so vast they cannot be counted to become vessels of honor and not remain vessels fit for destruction (Romans 9:22-23) is to be found solely in God’s own inscrutable will (Isaiah 46:8-10; Psalm 115:3; 135:6). Likewise, the reason why God passes over others allowing them to perish is known only to himself (Romans 9:14-16). Whenever this topic is discussed, we must keep firmly in mind that since all of Adam’s children are sinners by nature and by choice (Romans 5:12-19) and therefore guilty before him, no one deserves to be chosen unto eternal life. Instead, we are by nature children of wrath (cf. Ephesians 2:1-3).

To put it yet another way, the only reason why any are chosen to be redeemed from their sin is to be found in God’s eternal purposes and not because there is something within the creature which causes or motivates God to choose us. The canons affirm the clear teaching of Scripture–God’s election of sinners to be saved is based upon God’s sovereign pleasure and purpose, and not upon anything good within our hearts or wills, since we are seen as fallen in Adam when we are chosen.

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The Canons of DortKim RiddlebargerApril 24, 2023Article ten, Election based on God's good pleasureComment

More Places to Find Paul's Two Age Eschatology

Paul’s two age eschatology can be seen in various ways throughout Paul’s letters.[1] Here are several examples:

• First, the contrast which Paul develops in Romans 5:12-19 and in 1 Corinthians 15:42-49, between Adam (the first man, the biological and federal head of the human race, whose disobedience brought about sin, guilt, and death) and the “last” Adam (Christ), whose one act of obedience brings righteousness and life to his people. Adam is of this age, Christ is of the age to come.

• Second, Paul’s contrast between “flesh,” (what we are in Adam, fallen, and “jars of clay”–2 Corinthians 4:7) and “the gift of the Spirit.” Those who are indwelt by the Spirit possess eternal life according to 2 Corinthians 2:4-18, where Paul contrasts what is seen with what is unseen.[2] Paul also speaks of those who are sealed by the indwelling Holy Spirit until the day of the redemption of our bodies at the resurrection (Ephesians 1:11-14).

• Third, Paul contrasts death as the inevitable outcome of life in this present evil age with eternal life, which is described as participation in the new creation, inaugurated by Jesus at his resurrection (Romans 8:20-21; 1 Corinthians 15:45, 47; Colossians 1:15-17).

• Fourth, Paul speaks of the wrath of God, which is the fate of all things associated with “this age” in contrast with the reception of the promised inheritance (all that is ours in Christ, i.e., resurrection life, eschatological glory, etc., as in I Thessalonians 1:10; Ephesians 2:3, 5:6).

• Fifth, Paul contrasts the law (associated with this age, and a major point of discussion in Galatians 2-4) with the gospel (God’s work of redemption in Christ). This, of course, is a major theme in confessional Protestant theology.

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B. B. Warfield -- "The Christ that Paul Preached"

The excerpt which follows was originally published in The Expositor, 8th ser., v. xv, 1918, pp. 90-110.

It has been republished in The Works of Benjamin B. Warfield, vol ii, Biblical Doctrines, 235-252

Paul is writing the Address of his Epistle to the Romans, then, with his mind fixed on the divine dignity of Christ. It is this divine Christ who, he must be understood to be telling his readers, constitutes the substance of his Gospel-proclamation. He does not leave us, however, merely to infer this. He openly declares it. The Gospel he preaches, he says, concerns precisely “the Son of God … Jesus Christ our Lord.” He expressly says, then, that he presents Christ in his preaching as “our Lord.” It was the divine Christ that he preached, the Christ that the eye of faith could not distinguish from God, who was addressed in common with God in prayer, and was looked to in common with God as the source of all spiritual blessings. Paul does not speak of Christ here, however, merely as “our Lord.” He gives Him the two designations: “the Son of God … Jesus Christ our Lord.” The second designation obviously is explanatory of the first. Not as if it were the more current or the more intelligible designation. It may, or it may not, have been both the one and the other; but that is not the point here.
The point here is that it is the more intimate, the more appealing designation. It is the designation which tells what Christ is to us. He is our Lord, He to whom we go in prayer, He to whom we look for blessings, He to whom all our religious emotions turn, on whom all our hopes are set—for this life and for that to come. Paul tells the Romans that this is the Christ that he preaches, their and his Lord whom both they and he reverence and worship and love and trust in. This is, of course, what he mainly wishes to say to them; and it is up to this that all else that he says of the Christ that he preaches leads.
The other designation—“the Son of God”—which Paul prefixes to this in his fundamental declaration concerning the Christ that he preached, supplies the basis for this. It does not tell us what Christ is to us, but what Christ is in Himself. In Himself He is the Son of God; and it is only because He is the Son of God in Himself, that He can be and is our Lord. The Lordship of Christ is rooted by Paul, in other words, not in any adventitious circumstances connected with His historical manifestation; not in any powers or dignities conferred on Him or acquired by Him; but fundamentally in His metaphysical nature. The designation “Son of God” is a metaphysical designation and tells us what He is in His being of being. And what it tells us that Christ is in His being of being is that He is just what God is. It is undeniable.

You can read the entire essay here: Warfield -- "The Christ that Paul Preached"

B. B. WarfieldKim RiddlebargerApril 19, 2023The Christ Paul PreachedComment

“Live as People Who Are Free” – (1 Peter 2:13-25) – Words from Peter to the Pilgrim Church (Part Five)

Those Christians receiving this letter from the apostle Peter are aliens in their own land. They have been displaced from their homes by a decree from the Roman emperor Claudius several years earlier. As elect exiles, beloved by God, and members of Christ’s church, Christians of the diaspora in Asia Minor are to consider themselves as the New Israel enduring their own time in the wilderness. In God’s sight, believers in Jesus compose a chosen race, a spiritual house, a royal priesthood, and holy nation dwelling within the midst of the civil kingdom. In the first half of 1 Peter 2, Peter exhorts these Christians to keep their conduct honorable before the Gentiles persecuting them, so that those who speak evil of them will be forced to give glory to God. In the last half of chapter 2 (vv. 13-17), Peter instructs these elect exiles how to view the civil magistrate which oppresses them. Then, in vv. 18-25, Peter instructs those Christians who are slaves and servants, how to respond to their masters. If Christians are to live honorable lives before the watching Gentiles, they must have a proper view of the civil government. As for those who were bound to their masters–the large caste of slaves in the Roman empire, many of who were Christians–they are to serve their masters and follow the example of Jesus, who, more than all men, suffered unspeakable injustice and humiliation.

At the end of chapter 1 of his first epistle, Peter gives three imperatives to those believers whom God caused to be born again, who already have been sprinkled with the blood of Jesus, and who are set apart (sanctified) by God for obedience. These imperatives are Peter’s exhortation to fix our hope upon Jesus (v. 13), to live holy lives which reflect the holiness of our creator and redeemer (vv. 14-16), and to live in the fear of the Lord, because the one we invoke as our Father is also judge of all the earth (vv. 17-19).[1] The practical implications of these commands are spelled out in the next section, vv. 1-12, of chapter 2.

Peter implores his readers/hearers to set themselves apart from “all malice and all deceit and hypocrisy and envy and all slander.” To prepare themselves for action (as Peter exhorted his readers in verse 13 of the first chapter), Christians should see themselves as “newborn infants, [who] long for the pure spiritual milk,” of God’s word. Christians are to realize that their struggles arise because of their identification with Jesus, who was the rejected foundation stone of Israel’s messianic kingdom. Yet, at the same time, Jesus is the foundation of a spiritual temple composed of all those who have been delivered from their sins by the blood of Jesus, and who are identified as a New Israel by Peter, who uses a number of images taken directly from the Old Testament and applies them to Christ’s church. Peter encourages his struggling readers to consider their identity as “a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.”

To read the rest follow the link below

I PeterKim RiddlebargerApril 17, 2023living as free people, The civil magistrateComment

Coming Soon! -- The Blessed Hope Podcast Episodes on 2 Thessalonians

I am hard at work on the concluding episodes of season two of our podcast series on Paul’s two Thessalonian Letters entitled, “when the Lord Jesus is revealed from heaven.”

In our remaining episodes on 2 Thessalonians, we will cover Christ’s return to vindicate his persecuted people (2 Thessalonians 1:5-12), Paul’s discussion of a great apostasy, and the appearing of the “man of sin” (2 Thessalonians 2:1-12). How does Paul’s man of sin relate to the doctrine of antichrist, thought to be an end-times personification of evil, who is presently being restrained? We will conclude our time in this letter by considering Paul’s instructions to the Thessalonian church as they await the Lord’s return (2 Thessalonians 3:1-18).

You can catch all of the previous episodes in this series, as well as season one on the Book of Galatians, here: "The Blessed Hope Podcast with Dr. Kim Riddlebarger" or here: The Blessed Hope Podcast

Blessed Hope PodcastKim RiddlebargerApril 14, 20232 ThessaloniansComment

The Basics -- Divine Image-Bearers

With the language of the eighth Psalm clearly in mind (“you have made [man] a little lower than the heavenly beings and crowned him with glory and honor” v. 5), Reformed theologian Cornelius Van Til declared that as an image-bearer, Adam was created to be like God in every way in which a creature can be like God. These words sound rather shocking when we first hear them. But as Van Til goes on to point out, because Adam is a creature, he can never be more than a creature. He will never be divine. Christians cannot talk about the creation of humanity without first being clear about the fact that God is distinct from his creation, and he cannot be identified either with the world around us or its creatures.

The biblical account tells us that Adam was created in God’s image (Genesis 1:26), which indicates that Adam is neither divine, nor the product of some unspecified primordial process. Adam was created by a direct act of God in which Adam’s body was created by God from the dust of the earth, while his soul was created when God breathed life into the first human (Genesis 2:7). The divine image extends to Eve as well (Genesis 2:4-24). To be human then, is to be male or female and to bear God’s image in both body and soul, which exist as a unity of both spiritual (the soul) and material (the body) elements. To be a divine image bearer is to be an ectype (copy) of which God is archetype (original).

Because all men and women are divine image-bearers, we are truly like God, and we possess all of the so-called communicable attributes of God–albeit in creaturely form and measure. This is what constitutes us as “human” beings, distinct from and superior in intellectual, moral, and rational capabilities to the creatures who make up the animal kingdom. The creation of Adam and Eve marks the high point of the creation account (Genesis 1:28-31), as God pronounced the first man Adam to be “very good.”

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The BasicsKim RiddlebargerApril 12, 2023Divine image-bearersComment

I Was a Recent Guest on Several Podcasts — Here Are the Links

To listen to the recent interviews on Renewalcast and Pilgrim Radio, follow the link below

eschatology, Amillennialism, Reformed ResourcesKim RiddlebargerApril 11, 2023Amillennialism, AntichristComment

Election Not Based on Foreseen Faith -- Article Nine, First Head of Doctrine, Canons of Dort

Article 9: Election Not Based on Foreseen Faith

This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on. Accordingly, election is the source of each of the benefits of salvation. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. As the apostle says, He chose us (not because we were, but) so that we should be holy and blameless before him in love (Eph. 1:4).

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The authors of the Canons move on to make the point that since the Scriptures teach that election is based upon God’s good pleasure and purpose (and nothing good within us), election cannot be based upon anything external to God (i.e., something good that God sees in the creature). It is equally clear that God does not elect any as the consequence of some action that the creature takes which causes or motivates God to respond (in this case, the exercise of faith). The view of election set forth in the Canons assigns all glory to God when we believe the gospel, and all blame to us if we do not.

Many have tried to evade the force of this critical point by arguing that God’s election is based upon factors external to God, i.e., something which the creature does. God sets things in motion (by providing a generic, universal, and non-saving grace), and he then reacts to what his creatures do with the grace he’s made available to them. But this amounts to nothing more than a practical deism and mistakenly assumes that Adam’s fall has left us with the ability to choose Christ apart from prior regeneration.

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He Is Risen! A Blessed Easter to You and Yours!

From the Heidelberg Catechism . . .

Q & A 45 How does Christ’s resurrection benefit us?

A. First, by his resurrection he has overcome death, so that he might make us share in the righteousness he obtained for us by his death.

Second, by his power we too are already raised to a new life.

Third, Christ’s resurrection is a sure pledge to us of our blessed resurrection.

Warfield on Charles Finney's Gospel -- "A Mere System of Morals"

Toward the end of his illustrious career at Princeton Theological Seminary, B. B. Warfield took up his pen (beginning in 1918) in response to the burgeoning movement known as “Christian perfectionism,” and the closely related “higher-life” teaching. Both were then making a significant impact upon American Christianity. Warfield identified both as theological descendants of the ancient heresy of Pelagianism, now injected into the American evangelical bloodstream by one Charles Grandison Finney (1792-1875) and his many followers of the “Oberlin School” and among the higher-life teachers.

What follows are but a few brief citations from Warfield’s volume Perfectionism, (Volume Two) published posthumously in 1932. In a lengthy essay, Warfield dissects Finney’s theological “system,” exposing it for what is is, a “mere system of morals,” which in Warfield’s estimation would function just as well with God as without him.

Warfield writes of Finney’s theological system . . .

This brings us back to the point of view with which we began—that the real reason of the election of the elect is their salvability, that is, under the system of government [according to Finney] established by God as the wisest. God elects those whom He can save, and leaves un-elected those whom He cannot save, consistently with the system of government which He has determined to establish as the wisest and best (170).
The ultimate reason why the entire action of God in salvation is confined by Finney to persuasion lies in his conviction that nothing more is needed—or, indeed, is possible (172).
It speaks volumes meanwhile for the strength of Finney’s conviction that man is quite able to save himself and in point of fact actually does, in every instance of his salvation, save himself, that he maintained it in the face of such broad facts of experience to the contrary. How can man be affirmed to be fully able and altogether competent to an act never performed by any man whatever, except under an action of the Spirit under which he invariably performs it? (178).

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“You Are a Chosen Race” ( Peter 2:1-12) – Words from Peter to the Pilgrim Church (Part Four)

Many of the elect exiles to whom Peter is writing have been forcibly removed from their homes, usually because of their faith in Jesus Christ and for refusing to worship pagan deities. These exiles are undergoing a difficult time of trial and testing. They possess a heavenly citizenship and a living hope which determines what they believe and what they do. But how should these elect exiles think of themselves during their sojourn? Merely as individual sojourners, marking time until they die? What should their identity be as they struggle in this world, despised and rejected, and during times when their faith is put to the test? Peter answers this question in verses 1-12 of the second chapter of Peter’s first epistle. What can we learn from their situation and example?

Recap of 1 Peter 1:13-25 – Three Imperatives

In verses 13-19 of I Peter 1, the apostle issues three imperatives (commands). These commands unfold against the background of the gospel promises made in the previous verses (3-12). Peter’s readers/hearers have been sanctified by the Holy Spirit (set apart for God’s purposes), they have been sprinkled with the blood of Jesus (forgiven of their sins), and they have been set apart for obedience (sanctification). The commands which follow the gospel promises are given to the elect exiles (Christian believers) mentioned in the opening verse of this epistle. Obedience to these imperatives is the means through which elect exiles identify themselves as citizens of heaven (believers in Jesus), while they dwell in the midst of the civil kingdom, where they now find themselves undergoing various trials which test their faith.

The first imperative is that the apostle instructs us to fix our hope upon Jesus (v. 13). Jesus will keep all of the promises he makes to us in the gospel. We live this life in light of the realization of God’s promise of a heavenly inheritance in the next. Second, Peter exhorts us to live holy lives which reflect the holiness of our creator and redeemer (verses 14-16). We are to strive for holiness out of gratitude for all that God has done for us in Jesus Christ. The third imperative is that we are to live in the fear of the Lord, because the one we invoke as our Father is also judge of all the earth (verses 17-19).[1] The practical implications of these commands are spelled out in the next section of this epistle, verses 1-12, of chapter 2.

Far too often the imperatives in I Peter (and similar passages) are read by Christians in light of individual and personal sanctification. In other words, Peter is talking to me (not a church or group of Christians) and these imperatives primarily refer to “my personal walk with the Lord.” But the apostle mentions the “love of our brothers [and sisters]” and commands us to love one another (v. 22) using language which comes from the Old Testament, and which applied to the people of Israel–a nation chosen by God, and set apart for his purposes. Peter now applies the same language to Christians in the context of their membership in Christ’s church. The command to love one another which is worked out in the opening verses of the second chapter (verses 1-3), and which leads to a discussion of the church’s identity (in verses 4-10), reminds us that sanctification and the striving for holiness take place within the community of sinful people who together believe in Jesus Christ. This mirrors the nation of Israel as a people “set apart” by God unto himself and for his purposes.

To read the rest, follow the link below

I PeterKim RiddlebargerApril 3, 2023A chosen race, The rejected stone Comment

A New Episode of the Blessed Hope Podcast! "We Urge You Brothers" — Instructions Regarding What to Do Until Jesus Returns (1 Thessalonians 5:12-28)

Episode Synopsis:

Since the Lord will return suddenly and unexpectedly, what are the Thessalonians to do until Jesus’s return? Paul has already encouraged them earlier in his letter, telling them that they are doing well despite the persecution and on-going threats they were receiving from Jews and Greco-Roman pagans in Thessalonica. But Paul knows there is always the possibility that things might go south. Therefore, he uses his closing remarks to urge the Thessalonians to be at peace among themselves and respect those who labor among them.

Paul also takes the opportunity to urge them to encourage any strugglers and malingerers in their midst, to do good, to pray without ceasing, and to avoid evil. He reminds them that the Lord will deliver them from their enemies and right all wrongs on the day of judgment. Paul urges the Thessalonians not to quench the Spirit, nor despise prophecy. He prays that God will sanctify them so that they might be blameless on the day of the Lord’s return. He then instructs the brothers to make sure his letter is read aloud in the churches, so any questions the congregation had about the Lord’s return might be answered.

As we have come to see from Paul, there is much practical wisdom here, which is as much a benefit to Christians now as it was to Thessalonicans who first heard this letter read in their churches.

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

Blessed Hope PodcastKim RiddlebargerMarch 31, 2023Grieving the Spirit, TrichotomyComment

The Basics -- God's Providence

A Christian doctrine of creation establishes a Christian doctrine of providence. As God created all things out of nothing, so too, he upholds and sustains those things which he has created. Just as in the doctrine of creation, here too we encounter the triune God working in and through all that he has made. Paul lays out this connection between creation and providence in his letter to the Colossians, “for by him [the Son] all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together” (Colossians 1:16-17). We read elsewhere that the Holy Spirit too was hovering over the face of the deep at creation (Genesis 1:2, Psalm 33:6). Thus we affirm that God the Father works all things in and through the Son, in the power and presence of the Holy Spirit. Therefore, nothing can happen that is outside the will, purpose, and superintendence of God. This is the foundation of a Christian doctrine of providence. The Creator maintains and directs his creation. He does not sleep nor slumber, nor is he ever caught off-guard or unaware.

There are several ways in which we ought think about God’s providence. The first is that God controls, sustains, and directs all things so that they fulfill the purpose for which they have been created. This is often spoken of as “preservation.” As the Bible reveals that God created all things by his all-powerful word, so too, his same word governs the creatures he has made. God commands the creatures he has made to “be fruitful and multiply” (Genesis 1:22). He commands the same of Adam and Eve (Genesis 1:28). God does not merely act upon creation as an all-powerful external force, he acts within his creation, sustaining, and directing every portion of it as the all-powerful creator and sustainer.

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"A Single Decision of Election" -- Article Eight, First Head of Doctrine, Canons of Dort

Article 8: A Single Decision of Election

This election is not of many kinds; it is one and the same election for all who were to be saved in the Old and the New Testament. For Scripture declares that there is a single good pleasure, purpose, and plan of God’s will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which he prepared in advance for us to walk in.

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Scripture teaches us that election is based upon God’s eternal counsel and purpose, and is a mystery to us unless revealed by God in his word or through the passage of time, when that which God has decreed in eternity past comes to fruition in human history (cf. Ephesians 1:3-14). The previous articles have pointed out that election is not based upon anything God foresees in the creature. He sovereignly decrees what comes to pass, and does not merely react to what his creatures may or may not do.

In Article Eight, we now learn that God’s decree is one. God does not have multiple wills or purposes, as for example, when our Lutheran friends contend that God has an antecedent (prior) will to save all men and women, and a consequent (subsequent) will to save those who believe and do not resist grace (i.e., the elect). This may be a sincere attempt to solve the problem of reprobation (God not choosing some to be saved, thereby rendering them objects of his wrath), but ends up creating another unnecessary problem–two apparently contradictory wills within God. These two wills include God’s will to save all, and his subsequent will to save the elect, only because his prior will (the salvation of all), cannot be realized.

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The Canons of DortKim RiddlebargerMarch 27, 2023A single decree of electionComment

A Funeral for My Friend

My dear friend Ron recently died in Christ. Ron was one of those guys who was rather unassuming but everyone seemed to know him and he had many friends. I first met him way back when Christians United for Reformation (CURE) held their Friday night “Academy” lectures in Orange County, around the time the White Horse Inn first went on the air. He was there every week.

Once the White Horse Inn hit the airwaves in the LA area, Ron probably listened to every episode. He bought cassette tapes of everything CURE did, passed them out to friends, and then bought more.

When Christ Reformed Church was in the planning stages, Ron was there, at every meeting, probably the most excited person in the room to see things get up and going. He was there when Christ Reformed held its trial run services in Mike Horton’s living room. He was there the first Sunday we held “official” worship services.

He seemed to be there every Sunday, for every Bible Study and Academy. He always had insightful questions, appreciated the lessons, and expressed gratitude for what the doctrines of grace, law and gospel, and the Heidelberg Catechism had done to change his life and grant him assurance. He’d often tell me with a glint of excitement, “God is so good!”

Twenty-five plus years later, Ron was still at Christ Reformed Church every Sunday, though he was now past 80 and in failing health. He was still a working veterinarian, ensured his family came to church, still loving the gospel, still expressing the joy of his salvation.

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