The Riddleblog

"The Antichrist" -- The Latest Episode of the Blessed Hope Podcast Is Ready

Episode Synopsis:

The mere mention of the Antichrist conjures up all kinds of spooky movie images, demonic plot lines, and eerie special effects–all designed to play upon our fears of a satanically inspired, menacing figure doing their master’s bidding. The list is long, but a few examples should help–The Omen (with the brat antichrist child, Damien), and the sequels, then came Rosemary’s Baby, 11-11-11, the Devil’s Advocate, and a host of others fit in this genre.

Throughout the history of the West, there has been no shortage of political leaders, emperors, conquerors, and religious figures who have been identified as antichrist candidates, yet all of whom have come and gone without claiming the title. Of late, this mysterious figure is thought to lurk in the shadows of the deep state, or is a mastermind in the tech world (especially since the rise of AI), or as a villainous super-hero sort of figure who will lead humanity into a post-apocalyptic world with a new reality and radically transformed human existence.

Here is where we bid adieu to this speculation and take a much different course. We will go back to the teaching of Scripture and the church’s reflection upon what is a truly fascinating topic. If Christians in the apostolic age were not sure who or what this meant, the Reformers were absolutely sure–they identified antichrist with the papacy. Many Protestants have agreed, while Rome’s response was to return the favor–it was Protestants who were doing the devil’s work by dividing Christendom. Currently, evangelicals have taken up the quest to figure out just who or what the Antichrist will be, as they wait for the Antichrist to appear as the leader of a revived Roman empire, make a peace-treaty with Israel, and then betray the nation and usher in the final battle–Armageddon.

The best way to deal with all of this wild (on the one hand) and understandable speculation (on the other) is to return to the teaching of Scripture. Ironically, the Bible is the source of much of the speculation just mentioned–many of the speculators and fiction writers know just enough about the Bible to make them dangerous, while others got much of the biblical data right–but it was simply not God’s time for this figure to appear. So, lets go back to the biblical text, see what it actually says about the Antichrist, and then summarize the biblical teaching.

But don’t get your hopes up. Such a study won’t tell us who the antichrist will be, or when he (or she) will appear, but hopefully, it will clear up much or all of the speculation surrounding this figure and get us back to grounding all our future expectations in the Scriptures.

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

Blessed Hope PodcastKim RiddlebargerOctober 6, 2023The AntichristComment

The Basics -- Sanctification

It is not until we understand what it means to be justified, that we are in any position to discuss sanctification. Sanctification is that life-long process through which the old habit of sin (what we call “indwelling sin”) is progressively weakened and the new nature (given us by virtue of regeneration) is progressively strengthened. This is because the same act of faith which unites us to Christ so that his merits are imputed to us and thereby provides the basis upon which God pronounces us “not guilty,” also begins the life-long process of sanctification, in which our sinful habits begin to weaken, new godly affections begin to grow, and we begin to obey (however, feebly), not some, but all of God’s commandments. To put it yet another way, every justified sinner is also being sanctified.

The moment we place our trust in Jesus Christ, all of our sins (past, present, and future) are forgiven. Through that same act of faith which justifies us, Christ’s righteousness becomes ours so that we now rely on the obedience of Jesus Christ crucified which is ours when we believe in him. Because we are justified by the merits of Jesus Christ which we receive through the means of faith (and not through our own good works), our consciences are freed from fear, terror, and dread. Since we are not paralyzed by the fear that God will punish us when we fail, we find ourselves free to obey the law of God, not to earn greater righteousness, nor to become “holier.” Rather, we obey the law of God and do good works because we have already been reckoned as “righteous” and our eternal standing before God has already been settled by the active and passive obedience of Jesus Christ. This is what it means, in part, to be sanctified.

To read the rest, follow the link below

The BasicsKim RiddlebargerOctober 4, 2023sanctification Comments

"The Error of Imputing Faith as Righteousness" -- Rejection of Errors, First Head of Doctrine, Canons of Dort (3)

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those . . .

III. Who teach that God’s good pleasure and purpose, which Scripture mentions in its teaching of election, does not involve God’s choosing certain particular people rather than others, but involves God’s choosing, out of all possible conditions (including the works of the law) or out of the whole order of things, the intrinsically unworthy act of faith, as well as the imperfect obedience of faith, to be a condition of salvation; and it involves his graciously wishing to count this as perfect obedience and to look upon it as worthy of the reward of eternal life.

For by this pernicious error the good pleasure of God and the merit of Christ are robbed of their effectiveness and people are drawn away, by unprofitable inquiries, from the truth of undeserved justification and from the simplicity of the Scriptures. It also gives the lie to these words of the apostle: “God called us with a holy calling, not in virtue of works, but in virtue of his own purpose and the grace which was given to us in Christ Jesus before the beginning of time” (2 Tim. 1:9).

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This particular Arminian error may be the most pernicious, since at first glance. it appears to come close to the truth, but nevertheless bases the ground of our salvation upon an act of the creature, not in the decree of God and the merits of Christ. This argument is often presented by more capable Arminian theologians.

In this instance, the Synod of Dort rejects the error of those who argue that God determines the way of salvation (faith in Christ, not good works), but at the same time also contend that God’s purpose does not involve the election of specific individuals who are to be saved. God’s purpose in election is limited to determining how people are to be saved, not who will be saved. To put the matter another way, God chooses a method of salvation, not the individuals whom he will save.

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Warfield on Imputation

In a 1909 entry on “Imputation,” written for the New Schaff-Herzog Encyclopedia of Religious Knowledge, in the second of six sections, Warfield defines the three acts inherent in a proper understanding of the meaning of “imputation.”

II. THREE ACTS OF IMPUTATION

From the time of Augustine (early fifth century), at least, the term “imputation” is found firmly fixed in theological terminology in this sense. But the applications and relations of the doctrine expressed by it were thoroughly worked out only in the discussions which accompanied and succeeded the Reformation. In the developed theology thus brought into the possession of the Church, three several acts of imputation were established and expounded. These are . . .
the imputation of Adam’s sin to his posterity;
the imputation of the sins of His people to the Redeemer;
the imputation of the righteousness of Christ to His people.

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B. B. WarfieldKim RiddlebargerSeptember 29, 2023imputationComment

A Primer on Reformed Liturgics (Completed Version)

The entire five parts of the Primer on Reformed liturgies have been combined into a single essay. You can find it here: A Primer on Reformed Liturgics

Riddleblog Publication, Reformed Resources, History and CultureKim RiddlebargerSeptember 27, 2023Reformed LiturgicsComment

“There Will Be False Teachers Among You” (2 Peter 2:1-10) – Words of Warning and Comfort from Peter to the Pilgrim Church (Part Four)

Peter Continues to Warn the Churches

It is not a question of if, but a matter of when. False teachers and false prophets have come, they will continue to come, seeking to introduce destructive heresies until the Lord returns. In his 2nd Epistle–which is Peter’s “testament,” i.e., his final words to the churches–Peter warns the churches of his day that false teachers and false prophets were already working their way into the churches and wreaking havoc. Peter tells us that these false teachers will speak false words and utter false prophecies. They blaspheme God and they seek to secretly introduce destructive heresies. They willfully seek to exploit the people of God–looking for any struggling saint weak in faith, or for those who have even the slightest bit of apathy regarding the truth of Christian doctrine. Their doctrinal errors provide justification for indulging the lusts of the flesh, instead of manifesting those Christian virtues which Peter has described in verses 5-7 of the first chapter of this letter. As Peter has told us in verse 19 of chapter one, we have the prophetic word (the Scriptures) which is more sure than any human opinion and which is the light shining in the dark, and the standard by which we discern truth from error.

As we continue to study 2 Peter, we come to Peter’s dire warning (in this chapter and in the next) about false prophets and false teachers who will arise, infiltrate the churches, and seek to lead the people of God astray. There is a very good reason why believers need to be concerned with how they live, and why they should live their lives in eager anticipation of Jesus’ return–so as to contrast themselves with those who have been deceived. The false teachers and false prophets described by Peter were undermining the very foundation of the Christian life–that God has saved us from the wrath to come, and then called us to reflect his glory through our conduct. Even as they encourage professing Christians to live no differently than the pagans around us, the false teachers are denying one of the fundamental doctrines of Christian theology; the bodily return of Jesus Christ at the end of the age to raise the dead, judge the world, and make all things new.

To read the rest, follow the link below:

2 PeterKim RiddlebargerSeptember 25, 2023Dealing with False Teachers, false teachingComment

I Was a Recent Guest on the "Theology for the Church" Podcast with Caleb Lenard

Here’s the link (Amillennialism with Kim Riddlebarger).

Here’s the program summation: “We focus particularly on the amil hermeneutic as a compelling biblical theology of eschatology with a fun 15 minute round of rapid fire questions at the end!”

Amillennialism, eschatology, End Times NuttinessKim RiddlebargerSeptember 25, 2023Theology for the church, Caleb LenardComment

What Does the Future Hold for Israel? The Latest Episode of Blessed Hope Podcast Tackles Romans 9-11

Episode Synopsis:

Whenever you discuss biblical eschatology and the end times, you must address the future of Israel and the Jewish people. The subject is greatly complicated by the fact that along with the longstanding biblical debates over Israel’s future, there is also the complicated history of Zionism. The unprecedented events surrounding the establishment of a Jewish state first conceived in the Balfour Declaration in 1917 (as a consequence of the Great War), came to fruition with UN Resolution 181. The resolution was approved on November 29, 1947, and established the “formal partition” of Palestine into Jordan (the Palestinian state), and the nation of Israel (a Jewish state). Debates over biblical expectations for the future of Israel, along with the geopolitical conflict between Israel and her Middle Eastern neighbors have raged ever since.

The return of the Jews to Palestine had a profound effect upon American evangelicals and fundamentalists, pushing eschatological speculation surrounding Israel to the fore. Whenever you mention the end times, people want to know about your views about Israel, which inevitably leads to the intermixing of biblical expectation with political matters and American foreign policy. Israel’s security and survival are constantly in the news, because the nation exists in a largely Muslim region which is very unhappy with the presence of a Jewish state in Palestine, an area which had been in important part of an Islamic caliphate from the 7th century until 1948.

Indeed, the return of the Jews to the nation of Israel is a remarkable thing, and has given great credibility to dispensationalism and the long-standing belief that the return of the Jews to their ancient homeland was the fulfillment of biblical prophecy, and thereby set into motion God’s prophetic end times blueprint that will unfold until the Lord’s return.

Rather than focus upon the fascinating historical developments surrounding Israel from the First World War until now, I am going to tackle the one place in the New Testament where Paul speaks about the future course of redemptive history, specifically what God has decreed for his people–including Jew and Gentile. No, God is not finished with his ancient people, the Jews. And yes, dispensationalists get much of this wrong.

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

Blessed Hope PodcastKim RiddlebargerSeptember 22, 2023The future of Israel, Romans 9-11 Comments

The Basics -- The Doctrine of Justification by Faith Alone on Account of Christ Alone

Reformed Christians affirm without hesitation that the doctrine of justification is the article of faith by which the church stands or falls. Although the oft-cited comment is attributed to Martin Luther, it was actually a Reformed theologian, J. H. Alsted (1588-1638), who first put these words to paper–echoing Martin Luther in doing so.

The reason why the doctrine of justification by grace alone, through faith alone, on account of Christ alone, is important is because it is so closely tied to the gospel and the saving work of Jesus Christ. If we do not understand how it is that we as sinners are declared to be righteous before a holy God (which is what it means to be “justified”), we may not only misunderstand the gospel–and therefore risk standing before God on the day of judgment expecting that our own righteousness will be sufficient–but we will miss out on the wonderful comfort which this doctrine provides for us.

The good news of the gospel is that through faith, our sin has been reckoned to Christ, and Christ’s righteousness has been reckoned to us (Romans 5:12, 18-19). But now we possess the greatest gift imaginable, a conscience free from fear, terror, and dread (2 Tim. 4:18). The knowledge that our sins are forgiven and that God is as pleased with us every bit as much as he is with his own dear Son (2 Corinthians 5:21), not only quiets our conscience and creates a wonderful sense of joy and well-being, but it also provides powerful motivation to live a life of gratitude before God (2 Corinthians 1:3-7). A proper understanding of this doctrine is the only way we will be able to give all glory and thanks to God, which is the ultimate goal of our justification.

To read the rest, follow the link below

The BasicsKim RiddlebargerSeptember 20, 2023justification sola fide, Faith alone, imputationComment

"The Error of Denying a Fixed, Single Decree of God" -- Rejection of Errors, First Head of Doctrine, Canons of Dort (2)

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those . . .

II. Who teach that God’s election to eternal life is of many kinds: one general and indefinite, the other particular and definite; and the latter in turn either incomplete, revocable, nonperemptory (or conditional), or else complete, irrevocable, and peremptory (or absolute). Likewise, who teach that there is one election to faith and another to salvation, so that there can be an election to justifying faith apart from a peremptory election to salvation.

For this is an invention of the human brain, devised apart from the Scriptures, which distorts the teaching concerning election and breaks up this golden chain of salvation: “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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At this point, the Canons deal with the problem created by basing election upon something other than a single decree of God. The authors of the Canons are likely addressing the Lutheran conception of God’s decree as two-fold, in which it is argued that God has an antecedent (or prior) will to save all (which is general and indefinite) and a consequent will to save only those who believe in Christ and who do not resist grace (particular and definite).

The Reformed contend that while this is a sincere attempt to do justice to the problems associated with God’s sovereignty and human responsibility, instead of effectively summarizing what the Scriptures so clearly teach (God’s decree is to save a fixed number of elect sinners), this error actually presents a complicated and rationalistic model which avoids the plain teaching of Scripture about the nature of God’s eternal purpose.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerSeptember 18, 2023God's single decree in electionComment

Latest Musings (9/15/2023)

Blog and Pod Updates:

The five-part Blessed Hope Podcast series “The Future” has wrapped up. Look for follow-up episodes on the future of Israel, the antichrist, and the problems with using the optimism/pessimism paradigm when evaluating someone’s eschatology.
Speaking of the Blessed Hope Podcast, we just passed a huge milestone for downloads—25K! Thank you all so much for listening and telling your friends!

Currently Reading: G. K. Beale, Union with the Resurrected Christ: Eschatological New Creation, and New Testament Biblical Theology. This is an important book and I am going through it slowly and carefully—too much here to digest quickly.

To read the rest of my “Musings” follow the link below

MusingsKim RiddlebargerSeptember 15, 2023Edgardo Motara, More insight from Godfrey, Snakes monkeys racoonsComment

A Primer on Reformed Liturgics: More Lessons from the Past Applied In the Present (Part Two)

Continued from . . . A Primer on Reformed Liturgics: Lessons from the Past Applied in the Present (Part One)

Reformed Worship Supports the Church’s Discipline

Churches in the Reformed tradition “fence the table” to preserve the purity of the church and its gospel witness. “Fencing the table” refers to the practice of a church’s elders not permitting unbelievers or those who are under church discipline (as determined by the church’s elders) to receive the Lord’s Supper. Those who anticipate receiving the Lord’s Supper are exhorted to search their hearts for hidden sins and implored to offer sincere repentance before partaking. Lists of specific sins which should keep the unrepentant from the table are often included in that portion of the liturgy designed to prepare the faithful for receiving the elements (bread and wine). The Reformers were not so much concerned that sinners might partake of the supper, rather that unrepentant sinners would eat and drink judgment upon themselves (1 Corinthians 11:29), or that churches who were lax in their practice of discipline might provoke the judgment of God as explained in 1 Corinthians 5.

A proper liturgy warns those under church discipline, or who have a different understanding of the Lord’s Supper than that found in the Reformed confessions, to refrain from partaking until any issues are resolved. A proper liturgy also gives biblical exhortations to communicants to repent of their sins but then come to the table to partake with great comfort and full assurance since Christ’s merits received through faith alone secure our Lord’s welcome and access to the communion table and its benefits.

To read the rest, follow the link below

Another Great Milestone for the Blessed Hope Podcast!

Thank you all so very much! The Blessed Hope Podcast audience has grown beyond my wildest expectations—with no promotion other than the Riddleblog social media announcements of new episodes.

That means the growth has come from listeners who tell others about the podcast! Word of mouth works! If you think the podcast is of value, tell a friend!

Blessed Hope PodcastKim RiddlebargerSeptember 13, 202325K Downloads for the Blessed HopeComment

“The Prophetic Word” (2 Peter 1:12-21) – Words of Warning and Comfort from Peter to the Pilgrim Church (Part Three)

Peter is writing to warn those reading his second epistle of serious doctrinal error in the churches. Knowing that he does not have long to live, Peter leaves us with his testament (this epistle). In extending to us his final words, Peter includes an exhortation that Christians must strive to manifest those God-given virtues which flow from that eternal life given to us as a gift by the power of God. The desire to see these virtues manifest in the lives of God’s people stands in sharp contrast to the desire to serve the flesh, which is characteristic of the lives of those who have departed from the truth. But in order to properly rebuke the false teachers, Peter must first establish his apostolic authority, as well as that of the prophetic word (the Scriptures). Peter has seen the glory of Jesus with his own eyes. The apostle relates how the glory he has seen on the holy mountain is but a foretaste of much greater glory yet to come when Jesus returns at the end of the age. In Jesus Christ the prophetic word (the Old Testament) is confirmed because all such prophecy comes from God, not from the will of men. God’s prophets are carried along by the Holy Spirit, giving to us that to which we commonly refer to as “Holy Scripture.”

To read the rest, follow the link below

2 PeterKim RiddlebargerSeptember 11, 2023Prophetic word, The transfigurationComment

“The Signs of the End” -- What Are They? A New Episode of the Blessed Hope Podcast Series, "The Future" Is Up

Episode Synopsis:

From the moment of our Lord’s ascension into heaven (as recounted in Acts 1:8) Christians have expected the Lord’s bodily and imminent return. Both Jesus and the apostles had a fair bit to say about his return as well as those signs which would precede the end. So, from the dawn of the church, until now, some two thousand years removed from our Lord’s life and ministry, Christians have eagerly expected the Lord’s return. What are these signs of the end, and how are we to understand them? What remains to be fulfilled before Jesus returns?

There are also a number of common expectations people have about the Lord’s return, but which really are not signs of the end at all–the rapture, the seven-year tribulation, a millennial age, and so on. We’ll also discuss these expectations which are not biblical signs of the end.

It is hard to address the signs of the end today because since the days of the birth of the nation of Israel 1n1948, the biblical prophecy pundit industry has been doing its best to connect current events to biblical prophecy–especially events surrounding Israel. This has colored Christian expectation in many harmful ways–verses are lifted from their context and applied to virtually any event involving the Jewish state without due regard for what Scripture actually teaches about the end. A few of these predictions have come to pass, and those which have are more of “a broken clock is right twice a day” variety. So lets step back from the prognosticators and the Bible prophecy industry and take a fresh look at the biblical teaching regarding the signs of the end. I think this is an important valuable exercise.

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

Blessed Hope PodcastKim RiddlebargerSeptember 8, 2023Signs of the endComment

The Basics -- The Law and the Gospel

Often identified as a Lutheran distinctive, the law-gospel distinction is recognized by the Reformed tradition as well. Reformed theologians such as Zacharius Ursinus (the principle author of the Heidelberg Catechism) and Louis Berkhof (a distinguished Reformed theologian) have spoken of the Bible as containing two parts–the law and the gospel. Although people often assume that this means the Bible has two testaments (the Old Testament being identified with “law” while the New Testament is identified with “gospel”), this is mistaken. In making the law-gospel distinction, we mean that law and gospel are two distinct but intimately connected “words” from God found throughout both testaments.

A definition or two is helpful at this point. The law is that which God demands of us (Genesis 2:17; Exodus 20:1-18), while the gospel is the good news that in Jesus Christ, God freely and graciously gives to us everything which he demands of us under the law (Romans 5:9; 2 Corinthians 5:17-21). The content of the law is that which God revealed first to Adam in Eden, and then published in the covenant God made with Israel at Mount Sinai when the Ten Commandments were written down on two tablets of stone and given to the people of God (Exodus 24).

The gospel is the message of what God has done in Jesus Christ to save us from our sins. It is good news which is declared to us from the Word of God. The revelation of this gospel begins in Genesis 3:15 when God promises to rescue Adam from the curse pronounced upon him after he rebelled against his creator and brought our race under condemnation. God promised to crush Satan under the heel of a redeemer, and ensures Adam that one day no longer will there be any curse (Revelation 22:3). The law is what God commands of us. The gospel is what God has done for us in Jesus Christ. The law says “do.” The gospel announces to us what has been “done.”

To read the rest, follow the link below

The BasicsKim RiddlebargerSeptember 6, 2023Law and Gospel Comments

"The Error of Basing Election Upon Foreseen Faith" — The Rejection of Errors, First Head of Doctrine, Canons of Dort (1)

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those . . .

I. Who teach that the will of God to save those who would believe and persevere in faith and in the obedience of faith is the whole and entire decision of election to salvation, and that nothing else concerning this decision has been revealed in God’s Word.

For they deceive the simple and plainly contradict Holy Scripture in its testimony that God does not only wish to save those who would believe, but that he has also from eternity chosen certain particular people to whom, rather than to others, he would within time grant faith in Christ and perseverance. As Scripture says, “I have revealed your name to those whom you gave me” (John 17:6). Likewise, “All who were appointed for eternal life believed” (Acts 13:48), and “He chose us before the foundation of the world so that we should be holy…” (Eph. 1:4).

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The first error to be rejected by the Synod is one of the most common, and held by many Christians today. As set out in articles one-eighteen of the Canons, the Bible teaches that election is grounded God’s love for lost and fallen sinners. Scripture tells us that God decrees to elect Jesus Christ to be the savior of the world, and to be the mediator of the covenant of grace (John 6:38-40; Ephesians 1:4; 3:11; 1 Timothy 2:5). God’s purpose in this is to save that multitude of sinners fallen in Adam, people who are individually chosen to be saved according to God’s eternal purpose for each. The number of those chosen to be saved is so great that they cannot be counted (Revelation 7:9).

The error to be rejected here is that of trying to locate the ground (basis) for election in something that God foresees within the creature, namely faith and repentance. Scripture, on the other hand, very clearly teaches that fallen creatures cannot come to faith in Jesus Christ apart from a prior work of God’s grace (John 6:44), enabling them to do so (1 John 4:10). There is no faith or repentance to be foreseen unless and until God grants it to the creature.

End of Summer Musings (9/2/2023)

Blog and Podcast News and Updates:

I am working on the final edits for my 1 Corinthians commentary in the Lectio Continua series currently being republished by Reformation Heritage. Hopefully, the volume will be available soon after season three of the Blessed Hope Podcast (on Paul’s Corinthian Letters) gets underway.
After “The Future” series wraps up on the Blessed Hope Pod, look for an episode on the problems associated with doing eschatology by “ethos,” (the “optimism” v. “pessimism” challenge raised by postmillennarians) and then a two-parter on the history of American postmillennialism.

A Question: If Donald Trump can weigh 215 pounds, how much can I weigh? Trump claiming to weigh 215 is about as accurate as my weight stated on my driver’s license!

Currently Reading: G. K. Beale, Union with the Resurrected Christ: Eschatological New Creation, and New Testament Biblical Theology. This will take a while—this an important and meaty text.

To read the rest of my musings, follow the link below

A Primer on Reformed Liturgics: Lessons from the Past Applied in the Present–(Part One)

For the Reformers, Recovering the Gospel Also Meant Recovery of Proper Worship

The Reformers understood that the recovery of the gospel was directly connected to proper Christian worship. John Calvin, for one, saw his own conversion and subsequent work of reform tied directly to the removal of all forms of Roman idolatry (especially the mass) from Christian worship. The centrality of the gospel to the life of the church must be made manifest in the pure worship of God. This meant a Word-centered liturgy in which biblical texts were preached upon, biblical exhortations and commands were made clear, and biblical promises made to the people of God were to be read for their comfort and assurance. As one writer puts it, “the recovery of the gospel in the Reformation was ultimately a worship war–a war against the idols, a war for the pure worship of God.”[2] Our worship must reflect our gospel, and our gospel must define our worship.

The Reformers Sought to “Reform” the Church’s Worship

While affirming Sola Scriptura and striving to base all liturgical reform on biblical principles of worship, the Reformers carefully considered the practices of the ancient church and the teaching of the church fathers when revising the liturgies they inherited. The goal was to reform the church’s ancient liturgies by striping them of all unbiblical additions, not to compose entirely new liturgies from scratch. “New” and “contemporary” when used in the Reformed tradition in connection to worship, are therefore best understood as “reforming” (i.e., removing all unbiblical accretions, as well as adding those things which are missing), not replacing the ancient liturgies with contemporary fads grounded in popular preferences.

Martin Luther stated that his intention was to not to abolish, but to cleanse the liturgies of “wicked additions” (i.e., Roman inventions) and recover their proper (pious) use. Calvin too sought to remove Roman additions made to the liturgies of the ancient church, which is why his Genevan liturgy (The Form of Ecclesiastical Prayers) was subtitled “According to the Custom of the Ancient Church.” Like Luther, he was no innovator, but a “Reformer.” It was said of Heinrich Bullinger (the Reformed pastor in Zurich and a contemporary of Calvin) that he restored “all things to the first and simplest form of the most ancient, and indeed apostolic tradition.”[3] It is fair to say that “tradition mattered to the Reformers. It was the living faith of the dead, not the dead faith of the living.” [4]

Returning to the ancient ways meant, in part, incorporating the reading of the Ten Commandments (or “law” texts from throughout the Scriptures), using the Lord’s Prayer (either recited or as a model for prayer), reciting the Apostles’ or Nicene Creeds, God’s people thereby confessing the orthodox faith while effectively uniting the church of the present to the people of God of the past—the so-called “cloud of witnesses” mentioned in Hebrews 12:1.

To read the rest, follow the link below

“Make Your Calling and Election Sure” (2 Peter 1:3-11) – Words of Warning and Comfort from Peter to the Pilgrim Church (Part Two)

Sound Doctrine — Dealing with Truth and Error

There is a reason why Peter’s second epistle is not well-known, or widely read and preached upon in the churches. In this letter, we find emphatic warnings about false teachers and the dangers of false doctrine they spread. For those who embrace the church-lite ethos of American Christianity, the message of 2 Peter will not be appreciated, nor warmly received. While many preachers and churches wish to emphasize the positive, 2 Peter reminds us of the negative. There is truth and there is error. It is a biblical reality that if we believe the one (truth) we will encounter the other (error). When our contemporaries tell us that doctrine does not matter, 2 Peter reminds us that it does. If our contemporaries seek unity and avoid controversy to the point of fostering a willingness to make peace with false teaching, then 2 Peter warns us of the great dangers of doing exactly that.

This is not to say unity is a bad thing–Christians are to seek unity around the truth of those doctrines passed down to us by Jesus and his apostles in the pages of Holy Scripture. Reformed Christians identify our own doctrinal standards as the “Three Forms of Unity” for a very important reason. We believe particular doctrines, and unite around them by confessing a common faith–a faith which we believe to be biblical and which is clearly and concisely summarized in our confessions. Unity is very important, so long as it grounded in the truth of those things taught in God’s word.

The Psalmist tells us “behold, how good and pleasant it is when brothers dwell in unity!” ( Psalm 133:1). Jesus prays that his people would be one (John 17:11). Paul likewise speaks of Christians standing together because we are one body and indwelt by the same Holy Spirit. We have one common hope, one Lord, one faith, and one baptism (Eph 6:4-5). We may each be different parts, but we are all members of the body of Christ. This is precisely why false doctrine is so dangerous–it is as though one part of the body has cancer, or has become gangrenous. Such serious illness in one part of the body must be dealt with immediately when it arises, and even perhaps removed, to maintain the health of the whole.

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