The Riddleblog

"Jesus Christ, the Sum and Substance of Biblical Prophecy" -- Episode 4 of the Blessed Hope Podcast Series "The Future" Is Up!

Episode Synopsis:

I am not a fan of jigsaw puzzles–I don’t have the patience to put them together, and I am too easily distracted by the shapes of the various pieces. So, I lose sight of the big picture, and then I get frustrated and attempt to jam pieces into the puzzle where they don’t fit.

Many people have the same trouble with the Bible. Why do we need to see the big picture? Why can’t we just get to the signs of the end (the individual pieces)? What should we expect to happen before the Lord’s return? What about the Antichrist? What about Israel? What about the seven-year tribulation period? What about the millennium? Why not just get to the good stuff?

To read the Bible like this is to spend all of your time looking at the puzzle pieces without knowing what the picture on the box-top of the puzzle looks like. The Bible’s expectation for the future (the box top) tells us how the puzzle pieces fit together. If we skip big picture stuff, we can easily fall into the errors which so many of our contemporaries make–predictions about the end with no way to connect the signs of the end to the biblical context in which the signs make sense.

When we spend the time to look at the box top of redemptive history–we don’t see an Antichrist, Israel, or a millennial age, anywhere near the center of the picture. What do we see? Or better, who? We see Jesus Christ–the mediator of the new and better covenant–who is the central image on the box top. Since Jesus has ascended to the Father’s right hand, the big picture tells us that Jesus will return to raise the dead, judge the world, and make all things new. His return is our expectation, “the blessed hope.”

We cannot successfully discuss, nor truly understand, the signs of the end apart from being clear in our minds about the big picture. We cannot understand the Antichrist, if we do not understand the Christ. We cannot understand the role of Israel, if we attempt to discuss Israel apart from the true Israel (Jesus). We might expect an earthly millennial age if we do not see our Lord’s return as the final consummation–not some half-way step (a millennium) on the way to final consummation.

When we glimpse the picture of Jesus on the biblical box top–it is immediately apparent that he is the sum and substance of all biblical prophecy. Jesus is the center of the picture which ensures the realization of all of God’s covenant blessings for his people as well as the meting out of all the covenant curses upon those who reject his grace and mercy because they prefer to remain in their sins. All of the signs of the end point to things which occur on the last day, when the trumpet sounds, the heavens roll up like a scroll, and Jesus returns just as he promised. The signs of the end point to this glorious day when time becomes eternity.

To view the show notes and listen to the episode follow the link below

Blessed Hope PodcastKim RiddlebargerAugust 25, 2023Christ the center of biblical prophecyComment

The Basics -- The Order of Salvation

When Christians speak of the “ordo salutis” we are referring to the “order of salvation.” While we should qualify any discussion of such an “order” by affirming that an omniscient God does not need to do things in sequential order as we do, nevertheless there is a logical order to the way in which God saves us from sin and its consequences. Since we are described as “dead in sin” (Ephesians 2:1-5) and unable to do anything to save ourselves from our dire predicament (John 6:44), God must act upon us while we are still “dead” in order to save us from our sins. The ordo salutis is simply an attempt to understand what actions God takes to save us, and in what logical order he accomplishes them.

This is not an abstract concept because Scripture itself speaks of our salvation as being accomplished for us according to a divinely-ordained progression. The first of these passages is the so called “golden chain” of salvation found in Romans 8:28-30. In that passage Paul writes,

and we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

The passage has been described as the golden chain because Paul not only speaks of an unbreakable order to the plan by which God saves us (the chain), but the apostle is clear that our salvation from beginning to end is the work of a gracious and sovereign God, who having begun the process of our salvation, sees it through to the end (the gold). There is no sense that some of those chosen by God are eventually rejected, or that there is something good within the sinner which moves God to have pity on them and then act on their behalf.

To read the rest, follow the link below

The BasicsKim RiddlebargerAugust 23, 2023The Ordo Salutis, Order of salvation Comments

“The Proper Attitude Toward Election and Reprobation” — Article Eighteen, First Head of Doctrine, Canons of Dort

Article 18: The Proper Attitude Toward Election and Reprobation

To those who complain about this grace of an undeserved election and about the severity of a just reprobation, we reply with the words of the apostle, Who are you, O man, to talk back to God? (Rom. 9:20), and with the words of our Savior, Have I no right to do what I want with my own? (Matt. 20:15). We, however, with reverent adoration of these secret things, cry out with the apostle: Oh, the depths of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond tracing out! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to God, that God should repay him? For from him and through him and to him are all things. To him be the glory forever! Amen (Rom. 11:33-36).

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We come to the final article of the First Head of Doctrine—the first point of the so-called five points of Calvinism. Article eighteen addresses the matter of how we, as the people of God, are to respond to the biblical teaching about election and reprobation. There are at least four possible responses to these doctrines, although the Canons take note only of two. We begin by dealing with the two responses identified in article eighteen.

The first possible response one might have comes from those who, when faced with this doctrine, react by calling God’s fairness into question. As the Canons note, “to those who complain about this grace of an undeserved election and about the severity of a just reprobation, we reply with the words of the apostle, Who are you, O man, to talk back to God? (Rom. 9:20),” and with the words of our Savior, “have I no right to do what I want with my own? (Matt. 20:15).” Like it or not, God is our creator and is absolutely sovereign over us. He does what he wills with his creatures and with his creation. As the fallen children of Adam, we must deal with the fact that were it not for the electing grace of God, all of us would remain unbelievers, under his just judgment.

To read the rest, follow the link below

Late Summer Musings (8/18/2023)

Blog and Pod News and Updates:

New episodes of “The Future” at the Blessed Hope Podcast are coming on-line. Look for season three—covering Paul’s two Corinthians Letters—late in the Fall.
For those who make it through all of the episodes of season two, I’m working on a free expositional commentary on 1 & 2 Thessalonians. It will be similar to “For Freedom,” the exposition I prepared for season one on Paul’s letter to the Galatians.
Since several have asked, I post family and personal stuff at KR on Instragram

An Observation:

The loser of the next presidential election, just might be among the most important people in America’s future—we will have an orderly transition of power?

To read the rest, follow the link below

A Primer on Reformed Liturgics: Liturgical Diversity Among the Reformers

Elements and Circumstances [1]

The Reformed divide liturgical practice into two categories: elements and circumstances. Elements are limited to what Scripture authorizes (either by command or good and necessary inference) along the line of Acts 2:42, while circumstances refer to how we put elements into practice. Circumstances are matters left to our judgment and discretion, but remaining within the general bounds of God’s word.

Elements are a distinct and usually ordinary act of worship (e.g., prayer, Scripture reading, the preaching of word, the administration of sacraments, etc.). Circumstances pertain to practices not unique to religious worship, but common to “human actions and societies” (WCF 1.6). Circumstances refer to matters such as where and when to meet, how many hymns should be sung, how the church furniture should be arranged, etc. Circumstances are not indifferent nor ungoverned, but are regulated by the light of nature, Christian prudence, and the general rules of Scripture (WCF 1.6). For example, we can choose what times to meet on Sunday, but we cannot move our Lord’s Day worship to another day of the week.

As the Reformed liturgical traditions took shape (the elements), there were wide variations in circumstantial practice. The various church orders (the constitutional documents of the churches) often developed along national/local lines. Most liturgies were full services, while others were partial liturgies or set forth guidelines for parts of the service—i.e., John Knox’s Practice of the Lord’s Supper. And there was the collection and publication of prayers to be used in worship (i.e., Thomas Cranmer’s Collects which are found the Book of Common Prayer (BCP).

To read the rest, follow the link below

Worship by the Book: Upcoming Conference Featuring R. Scott Clark, D. G. Hart, and Kim Riddlebarger—October 14th, 2023

Download PDF Flyer for the Great Lakes Reformed Conference Here

Reformed ResourcesKim RiddlebargerAugust 15, 2023Worship By the BookComment

“The Righteousness of Our God and Savior Jesus Christ” (2 Peter 1:1-11) – Words of Warning and Comfort from Peter to the Pilgrim Church (Part One)

Challenges to the Authenticity of This Letter

Following up on the previous series (an exposition of 1 Peter), we begin an eight-part study of the Second Epistle of Peter. But from the moment we open this all-too often overlooked, but very important letter ascribed to the apostle Peter, it soon becomes apparent that there are a number of problems faced by anyone who attempts to exposit this letter, or treat it as a genuine apostolic document that belongs among those God-breathed writings which make up the canon of the New Testament. The problems we encounter with this epistle are significant enough that the vast majority of biblical scholars dismiss even the possibility that this epistle was written by the apostle Peter–in spite of the opening words in which the author claims to be “Simeon Peter, a servant and apostle of Jesus Christ.”[1] Despite the judgment of so many scholars to the contrary, I think a good case can be made for Petrine authorship of this short epistle, and that it does indeed belong in the canon of the New Testament.

A series of expositions (Bible studies) is usually not a good (or even an appropriate) place to tackle complicated questions of New Testament introduction. Because these difficulties are so apparent in 2 Peter, and since we will spend significant time in this letter, we cannot ignore the matter. So, we will address the questions of authorship and authenticity, and then survey some of the theological themes in the first of our series on this epistle, before we conclude by briefly taking up the opening greeting from Peter found in the first two verses.

To read the rest, follow the link below

2 PeterKim RiddlebargerAugust 14, 2023Peter wrote 2 Peter Comments

A New Episode of "The Future" Is Up on The Blessed Hope Podcast! "The Returning King and His Kingdom"

Episode Synopsis:

The kingdom of God is a major topic throughout the Scriptures. The kingdom of God refers to the rule or reign of God over all of creation and all of its creatures. The Old Testament speaks of YHWH as Israel’s king, whose kingdom is everlasting. The prophets speak of this kingdom using royal images associated with heavenly glory and absolute sovereignty–the creator of all things does indeed rule over all that he has made. Everything is subject to him.

Although YHWH rules the nations, because of Israel’s repeated and stubborn rebellion against him, YHWH has directed those nations to conquer Israel and possess the promised land. This is why the focus of the later prophets is upon the future, when YHWH’s kingdom is gloriously and finally realized. Israel’s king will come to visit his people with salvation, but will also mete out judgment upon all who reject his rule.

So, when the messianic age dawns with the supernatural conception and birth of Jesus, we should not be surprised that it is in his person and work that YHWH’s promised kingdom will be realized. Since Jesus is YHWH’s promised king, YHWH’s kingdom has arrived in and with him–such a kingdom cannot exist apart from its king, Jesus, the second person of the blessed Trinity who is God now clothed in human flesh.

The arrival of this kingdom can be seen in the preaching of John the Baptist, the last of the Old Testament prophets who speaks of a coming one in whom YHWH’s kingdom will dawn. Throughout his messianic mission Jesus proclaims that in him YHWH’s kingdom draws near–it is a major theme of his preaching. This kingdom conquers all, but not in the way we might think, nor in the way Israel expected. They wanted Jesus to restore David’s kingdom and lead them to victory over the Romans. When Jesus taught otherwise, he was rejected by his people, crucified, and then rose again from the dead. He ascended to the Father’s right hand and promised to return. Jesus’ kingdom is a spiritual kingdom absolutely victorious over the guilt and power of sin. He has defeated Satan in anticipation of a time when that kingdom will be fully and finally consummated on the last day, when all the inhabitants of the earth bow the knee and confess that Jesus is the King of Kings and Lord of Lords.

That day, when Jesus returns and his kingdom comes in its fullness lies at the heart of the New Testament’s eschatology. It is that kingdom about which Jesus taught us to pray, “thy kingdom come.” Jesus, Paul, and the rest of the New Testament writers direct us to that time in the future when our king will return and his kingdom will be consummated. On that day all tears will be wiped from our eyes, we will receive our promised inheritance, and not a hint or trace of human sin will remain. This beloved, is our hope for the future and this is the context in which we must discuss the signs of the end.

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

The Basics -- The Cross of Jesus Christ

As the biblical account of redemptive history unfolds, the story of God’s saving purpose is revealed even as the story takes a number of surprising twists and turns. The New Testament opens with an angel announcing to a young virgin that God’s promised Messiah was at long last coming to visit his people and bring them salvation. Jesus was born of Mary, he grew to manhood, and began his public ministry after his baptism by John the Baptist (Matthew 3:1-13). As we read in Matthew’s gospel, when our Lord’s messianic mission got underway, “[Jesus] went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people” (Matthew 4:23).

Eventually, Jesus’ public ministry took him to Jerusalem. On the way there, Jesus informed his disciples, “the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death” (Matthew 20:18). It was John the Baptist who said of Jesus upon first encountering him, “behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). Since Jesus came as Israel’s Messiah, the mediator of the covenant of grace, and fulfilled the anointed offices of prophet, priest, and king, the necessity of his death comes as somewhat of a surprise–although this death was foretold by the prophet Isaiah (Isaiah 52:13-53:12), who predicted that God’s promised Messiah was also the suffering servant spoken of throughout Isaiah’s prophecy. When Jesus entered Jerusalem in triumph on Palm Sunday, it appeared to all as though he would at long last take his place on Israel’s throne to restore the nation to its former greatness. But by Friday afternoon of that week, Jesus was dead, hanging on a Roman cross, having died an agonizing death by crucifixion.

Why did the story of our redemption take such a dark and foreboding turn? Why did Jesus need to die? Thankfully, throughout the New Testament, the biblical writers tell us why Jesus died and what his death means for us. When we briefly survey at the terms which the biblical writers use to explain the death of Jesus, the meaning and purpose of his death becomes clear.

To read the rest, follow the link below

"The Salvation of Deceased Infants of Believers" -- Article Seventeen, First Head of Doctrine, Canons of Dort

Article 17: The Salvation of Deceased Infants of Believers

Since we must make judgments about God’s will from his Word, which testifies that the children of believers are holy, not by nature but by virtue of the gracious covenant in which they together with their parents are included, godly parents ought not to doubt the election and salvation of their children whom God calls out of this life in infancy.

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Because of human sin, and the fact that the guilt of Adam’s sin is imputed to all of his descendants, terrible tragedies do occur. Ours is a sinful and fallen race. We are weakened in body because of the inherited corruption passed down to us from our first father, Adam. Furthermore, we are subject to the sinful actions of our fellow sinners. Because we are under the curse, we will all die. As one of the sages of popular culture puts it, “nobody gets out of here alive.”

One of the worst consequences of the Fall of Adam and the curse is the death of a child. It is bad enough that children, now grown, must bury those who brought them into the world, and loved, cared and provided for them. It is even worse when parents are forced to bury a child who never lived to adulthood. If such a tragedy is not a graphic picture of the reality which is the imputation of Adam’s sin to all his progeny, then I don’t know what is.

To read the rest, follow the link below

Mid-Summer Musings (7/28/2023)

Riddleblog and Blessed Hope Podcast news:

I will be taking a short break at the blog and the pod—the mountains are calling.
I’ve begun a new Riddleblog series, A Primer on Reformed Liturgics (with two installments posted so far). Once completed, I’ll compile them as a single document under Riddleblog publications.
I’ve completed my series on 1 Peter, and will tackle 2 Peter next.
Lord willing, the next up in the Blessed Hope Podcast series, “The Future”, is “The Returning King and His Kingdom.” Look for it upon my return.
Did I mention how much I hate endnotes in books?

To read check out the recommended links and see the video, follow the link below

A Primer on Reformed Liturgics -- The Reformed Liturgies Take Shape

General Characteristics of Early Reformed Liturgies.[1]

As the Reformation got underway and the Reformed churches began to develop their own distinct theological identity and practices, general characteristics of Reformed liturgical practice emerged. The following are found in the majority of Reformed liturgies in the Reformation era and can be summarized as follows: (1) The assumption that the church is the assembly of the covenant community. (2) The assembled people of God participate in worship in the common tongue. (3). Simplicity. (4). The centrality of word and sacrament. (5) A central role for Psalms. (6). Adaptability to need and circumstance.

Emerging Liturgical Forms and Practices

Given the stress upon congregational participation in worship as central among the changes brought about by the Reformation, the assembled worshipers sang, prayed, heard the word of God read and preached, and received the sacraments regularly. These things were not limited to the clergy, choirs, etc. Full congregational participation can be seen in the common liturgical practices adapted early on. Worship in the Reformed churches was grounded in a word-centered liturgy in the vernacular (the common language). This was a departure from pre-Reformation practices, amounting to a . . .

Far-reaching change . . . The whole service [was read] in a clear audible voice [not Latin] and in the vernacular tongue. Low mass had been the popular form of service for a considerable period before the Reformation, and this meant that the old service had been said in Latin and also inaudibly. Now, for the first time, the people both heard the words and understood them, while at one stroke the old secret prayers disappeared and the central rite [i.e., the mass] stood clear of medieval accretions.”[2]

Much of the Reformation era liturgical reform was adapted from the ancient church, in part, to demonstrate that Reformation churches were not schismatic–a charge often leveled against them by Rome. Because the goal was the reform of the true church, the following became mainstays of the Reformed liturgies: The Lord’s Prayer, the Creed, a confession of sin with absolution or declaration of pardon, and intercessory prayers.

To read the rest, follow the link below

“The God of All Grace” (1 Peter 5:1-14) – Words from Peter to the Pilgrim Church (Part Twelve)

What Do You Say to Persecuted Christians?

What do you say to Christians who have been displaced from their homes by a cruel and cynical act of a pagan emperor? How do you comfort a persecuted people who see no relief in sight from their troubles? What do you say to people who are reviled and cursed because they profess their faith in Jesus Christ as Creator, Redeemer, and Lord, and refuse to worship Caesar or the pantheon of pagan gods? How do you comfort a people who are mocked because they follow the teaching of Jesus, and therefore refuse to indulge every bodily urge simply because those urges exist? If you are the apostle Peter, you tell them the truth.

The reality is that fiery trials come with being a Christian living in a pagan environment. Yet, these trials are also the means through which God strengthens our faith. Just as it was with Jesus–that the cross of Good Friday precedes the empty tomb of Easter–so too it is with Christians. Suffering precedes the glory yet to be revealed. Peter also tells these Christians that despite their troubles, God has not cast them off. Regardless of how they feel, those who believe in Jesus are his elect exiles, his spiritual temple, possessing a heavenly citizenship which guarantees all the blessings of eternal life and a heavenly inheritance. Peter also tells them that Christians must strive to humble themselves before God, and learn to cast all of their cares and worries upon the sovereign God who is also their loving father. As they do so, Christians begin to live in the hope of the eternal glories yet to come.

We now wrap-up our series on 1 Peter. In the previous discussion, we devoted our attention to several of the points raised by Peter in the concluding section of this epistle (vv. 1-14 of chapter 5)–specifically Peter’s reference to the office of elder, which functions as a bulwark against the schemes of the devil, the adversary, who is looking for struggling Christians to devour. This time, we will cover the same ground, but focus upon two different themes in the text–humbling ourselves before God, while at the same time learning to cast all of our cares upon him. This will bring our time in 1 Peter to an end.

To read the rest, follow the link below

I PeterKim RiddlebargerJuly 24, 2023cast your cares, true humilty Comment

The Next Episode of "The Future" Is Up! "This Age and the the Age to Come: the Implausibility of Premillennialism"

Episode Synopsis:

I begin this episode with a personal testimony.

I was born and raised a dispensationalist. Our family owned a Christian bookstore. The first Christian book I picked out and read on my own was Hal Lindsey’s The Late Great Planet Earth. Years later, I was challenged by one of our delivery men about the books we were selling–all the dispensationalist best sellers. He said he was “Reformed.” I thought he meant that he had gone to “reform school” or was on work release from prison. The questions he put to me bounced off like BB’s against a Battleship. Dispensationalism was biblical. How could anyone doubt that?

But those BB’s actually penetrated my embarrassingly thin armor. Eventually, I became a very reluctant Calvinist and then I started re-thinking my eschatology. After university and a year at the Simon Greenleaf School of Law (which was founded by John Warwick Montgomery, the faculty included Walter Martin, and Rod Rosenbladt, and is now the Trinity Law School in Santa Ana), I was steadily moving away from my doctrinal roots (Arminian and dispensational). I found that the Reformation views on law and gospel, the five solas, and the end times, were absolutely compelling because they were thoroughly biblical. To my surprise Drs. Montgomery and Rosenbladt suggested a career change–seminary, specifically the new seminary in Escondido (90 miles to the South), Westminster Seminary California.

In the Acts and Paul class taught by Dennis Johnson, I first encountered what I came to know as the two-age model–terms I was familiar with from reading the New Testament but never thought much about–“this age” and “the age to come.” After reading Herman Ridderbos and Geerhardus Vos on Paul, I realized how serious a challenge the two-model was to my premillennial eschatology (I had pretty much given up on most of my dispensationalism by then, although I still thought like one). Driving home after Dr. Johnson’s class, I had an “ah-ha moment.” “I can’t be premillennial any more.” The two-age model makes premillennialism (in all its forms) a biblical impossibility. I dug in my heels and fought the inevitable. But here I am far down the road, presenting and defending the two-age model. If you’ve not heard this before, you are in for a real surprise. This is a game changer in terms of your view of the end times.

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

The Basics -- Jesus Our Prophet, Priest, and King

The diagnosis is not very good. We are ignorant, guilty, and corrupt. But the prognosis is far worse. We are under the curse and face certain death. As fallen sinners ravaged by a threefold consequence of our sins, our hearts are darkened (Romans 1:21) and our thoughts are continually evil (Genesis 6:5). Our minds are clouded by sin and ignorant of the things of God (Ephesians 4:17-18). We labor under the tremendous weight of our guilt–the penalty for our many infractions of the law of God. We may delude ourselves into thinking that we have sinned against our neighbors only, but David knew that this was not true. “Against you, you only, have I sinned and done what is evil in your sight” (Psalm 51:4). We also suffer from the destructive pollution of our inherited sinful condition, which infects every part of us from the moment of conception. Born in sin as the Psalmist declares (Psalm 51:5), there is no good residing in us (Psalm 14:1-3). Our bodies, which are fearfully and wonderfully made (Psalm 139:14), become instruments to act out the wickedness that would otherwise lie hidden in our hearts (Romans 6:13). The bad news is very bad. Sin leaves us ignorant, guilty, and polluted, and therefore miserable.

But there is a glorious and miraculous cure from this disease. The good news of the gospel is that while “this is impossible with men,” nevertheless, with God, “all things are possible!” (Matthew 19:26). It was John Calvin who brought the so-called “threefold office” of Christ into prominence. Utilized by many in the subsequent Reformed tradition, the threefold office presents Jesus Christ as prophet, priest, and king, who in his saving work fulfilled all the anointed offices of the Old Testament. As Calvin pointed out, the threefold office of Christ is one of the best ways to explain our Lord’s redemptive work, which by design overcame our ignorance, our guilt, and our corruption, and which even now provides us with illumination (through Christ’s prophetic office), redemption (through his priestly office), and hope in the present (through his kingly office).

To read the rest, follow the link below

The BasicsKim RiddlebargerJuly 19, 2023munus triplex, Jesus as prophet priest kingComment

"Responses to the Teaching of Reprobation" -- Article Sixteen, First Head of Doctrine, Canons of Dort

Responses to the Teaching of Reprobation

Those who do not yet actively experience within themselves a living faith in Christ or an assured confidence of heart, peace of conscience, a zeal for childlike obedience, and a glorying in God through Christ, but who nevertheless use the means by which God has promised to work these things in us—such people ought not to be alarmed at the mention of reprobation, nor to count themselves among the reprobate; rather they ought to continue diligently in the use of the means, to desire fervently a time of more abundant grace, and to wait for it in reverence and humility. On the other hand, those who seriously desire to turn to God, to be pleasing to him alone, and to be delivered from the body of death, but are not yet able to make such progress along the way of godliness and faith as they would like—such people ought much less to stand in fear of the teaching concerning reprobation, since our merciful God has promised that he will not snuff out a smoldering wick and that he will not break a bruised reed. However, those who have forgotten God and their Savior Jesus Christ and have abandoned themselves wholly to the cares of the world and the pleasures of the flesh—such people have every reason to stand in fear of this teaching, as long as they do not seriously turn to God.

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There are a number of possible responses people can have to the teaching of reprobation. The Canons deal with three of them. The first group of people identified by the Canons are “those who do not yet actively experience within themselves a living faith in Christ or an assured confidence of heart, peace of conscience, a zeal for childlike obedience, and a glorying in God through Christ, but who nevertheless use the means by which God has promised to work these things in us.” This category refers to those who have not yet come to saving faith in Christ. These people cannot yet say that they are trusting in Christ, although they may be wrestling with the guilt of their sins, and may even be convinced of the truth of Christianity.

This group includes the older children of believers who have been baptized, but have not yet made profession of faith. But there are others we need to consider–not mentioned by the Canons–who, at this point in time, appear to have no interest in Christ. Although this is currently the case does not mean that all such people are numbered among the reprobate, nor can we treat them as such, even if they appear to be notorious evil doers.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerJuly 17, 2023The doctrine of reprobation, Teaching ReprobationComment

Musings (7/14/2023)

Riddleblog/Blessed Hope Podcast News:

Logos Re-flagger has been added to the Riddleblog—whenever your cursor hovers over a biblical citation, a popup will appear citing the passage in the ESV.
The new pod series, “the Future,” has launched on the Blessed Hope Podcast. “The Future” deals with the question, “what does the future hold for the people of God?” It is a series of pre-covid Bible prophecy conference lectures I’ve given through the years, combined and edited to podcast format.
The Blessed Hope Podcast has just passed a very significant milestone in terms of downloads (who’d have thunk??), so thanks to all of you who listen, and especially to those of you who recruited new listeners!
A head’s up . . . My annual trip to the Eastern Sierras is coming up soon, so there will be a week or so with little activity here at the blog and at the pod.

To see the rest of my “musings” (links, book recommendations, and a video) follow the link below

MusingsKim RiddlebargerJuly 14, 2023News and updates Comments

A Primer on Reformed Liturgics — The Beginnings

The Reformed liturgy is thought to originate in St. John’s chapel in Strasbourg, where a revised mass was celebrated in 1524 in German by Diehold Schwarz. Schwarz, an ex Dominican, translated the Latin mass into simple German and removed words and phrases which spoke of the mass as a repetition of Christ’s work on Calvary. The service was read audibly in the vernacular. A revised mass in the common tongue was just the beginning.

As the Reformation took root across Europe, a number of liturgical reforms were made in Strasbourg and elsewhere, especially in Switzerland. Metrical Psalms (with melodies and harmonies) and hymns were introduced into the service and sung by the congregation in German. The Apostles’ Creed was also recited by the congregation, and the old lectionaries (collections of biblical passages to support “holy days” on the church calendar) faded into disuse. The Scripture lessons, especially from the gospels and epistles, became much longer and were now read in every service. Sermons were also preached at every service, often based upon the Scripture lessons chosen for that service. The ceremonial elements of the mass were slowly eliminated, the minister no longer faced to the East (a long practiced custom) but now faced the assembled worshipers. Church fixtures changed as well—the communion table was no longer called “the altar” and was moved forward, much closer to the people.

To read the rest, follow the link below

Reformed ResourcesKim RiddlebargerJuly 13, 2023Reformed liturgics Comment

I Was a Guest on Eschatology Matters Discussing the Man of Sin in 2 Thessalonians 2:1-12

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“Like a Roaring Lion” (1 Peter 5:1-14) – Words from Peter to the Pilgrim Church (Part Eleven)

There is one thing American Christians do not like–to submit to the authority of church officers. In one survey, 90% of American Christians opined that the church has no authority to declare whether or not someone is a Christian. Yet, all the evangelical theologians asked to comment on the poll results found themselves numbered among the 10% who rightly noted that Jesus himself gave to the church the keys of the kingdom (Matthew 16:17-19), as well as explaining the precise steps for the church to take when someone’s doctrine and conduct do not match that required of those who name the name of Jesus.[1]

There is also one thing about which American Christians are thoroughly confused–the power and tactics of the devil between the time Jesus defeated Satan while suffering upon the cross, and our Lord’s second advent at the end of the age. Ironically, Peter discusses both the role of elders in governing Christ’s church, as well as Satan’s opposition to Christ’s rule through his appointed church officers, in our text, verses 1-14, of 1 Peter chapter 5.

The Importance of the Office of Elder

In this exposition and the next we will discuss the 5th and final chapter of this remarkable epistle, bringing our study of this epistle to an end. Although the final chapter of 1 Peter contains only 14 verses, there is enough significant material here, I felt it best not to rush through this section and only touch briefly on the matters which Peter addresses. In wrapping up this epistle, the apostle Peter gives us wise counsel about the purpose of suffering, as well as introducing us to a proper understanding of church government (the importance of elders in ruling Christ’s church). Yet, Peter does so in the context of the devil’s efforts to attack the people of God. So, this exposition will address the office of elder, and how a proper understanding of the church and its officers is the bulwark against the schemes and attacks of the devil. Next time, Lord willing, we will conclude our exposition of 1 Peter by addressing how we as Christians ought humble ourselves before God, while casting all of our cares upon him.

In light of the reality that the chapter on ecclesiology is usually the least read section in any good systematic theology (because American Christians tend not to be interested in the doctrine of the church, which explains why there are so many church hoppers and public scandals), I begin by pointing out that the doctrine of the church is a major theme throughout the New Testament. Jesus called disciples and then commissioned them to take the gospel to the ends of the earth, in the process making disciples and establishing churches, which, in many ways, are modeled upon the synagogues of Israel. These new churches are to be ruled by elders who ensure the gospel is preached, the sacraments are administered according to the word of God, and that all things are done decently and in good order (1 Corinthians 14:40).

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