The Riddleblog

When people speak of heaven, many will conjure up images of their favorite places (the beach, the desert, the mountains), or they describe some sort of disembodied existence where their immortal soul will finally be set free from the limitations imposed upon it by the human body. I’ve heard many people who should know better speak of heaven in terms of pearly gates (manned by St. Peter himself), with streets of gold (as merely a symbol of material wealth), and where daily existence centers around the pleasurable activities which the departed enjoyed while still on earth—usually their favorite hobby or activity. Sadly, none of these images accurately reflect the biblical teaching regarding heaven.

To remedy this sad state of affairs, whenever we speak of heaven we need to carefully distinguish between the intermediate state (which deals with the question of where the soul goes after we die) and the eternal state (which speaks to the nature of human existence after the resurrection of the body at the end of the age).

As for the intermediate state, the question “where do we go when we die?” was answered indirectly by Paul in his second Corinthian letter when he wrote “we would rather be away from the body and at home with the Lord” (2 Corinthians 5:8). Paul told the church in Philippi that “my desire is to depart and be with Christ, for that is far better” (Philippians 1:23). Jesus told the repentant thief on the cross, “truly, I say to you, today you will be with me in Paradise” (Luke 23:43). And then, the author of Hebrews describes the church as, “the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect” (Hebrews 12:23). Where do believers go when we die? We immediately enter into the presence of the Lord at the moment of death.

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The BasicsKim RiddlebargerFebruary 23, 2024Heaven, A new heaven and earth Comments

"The Punishment Which God’s Judgment Requires" -- Article One, Second Head of Doctrine, Canons of Dort

Article 1: The Punishment Which God's Justice Requires

God is not only supremely merciful, but also supremely just. His justice requires (as he has revealed himself in the Word) that the sins we have committed against his infinite majesty be punished with both temporal and eternal punishments, of soul as well as body. We cannot escape these punishments unless satisfaction is given to God's justice.

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Background:

In the first head of doctrine, the authors of the Canons set out their treatment of human sinfulness (total depravity) and divine mercy (unconditional election), commonly known as the first two points of Calvinism.

The Canons established that all men and women have fallen in Adam, and are guilty before God from birth because Adam acted as our divinely chosen representative in Eden so that the guilt of Adam's sin was imputed (or reckoned, or accounted) to us (Romans 5:12-19). But we are also guilty for all of our own sinful actions which spring forth from sinful human nature.

This is what we mean when we speak of “total depravity.” This does not mean that we are always as bad as we possibly can be, only that sin has infected our entire person, from head to toe, and that there is no part of human nature that is not tainted, stained, or corrupted because of the fall of our race into sin.

Several lines of biblical argument make this clear. Paul indicates that we are by nature children of wrath (Ephesians 2:3) and dead in our sin (Colossians 2:13). In Matthew’s gospel (7:15 ff.) Jesus describes our fallen race as bad trees which can only bear bad fruit. As our Lord tells us, this bad fruit is the visible manifestation of our hidden wickedness and depravity.

On a practical level this means that we are born in sin, and apart from God's grace our wills are in bondage to our sinful nature. We use the good gifts which God has given to us for sinful (self-centered) purposes. Lacking faith, we cannot please God (Hebrews 11:6). We sin because we are sinners. We sin because we like to sin. Since the wages of sin is death, we are all subject to the curse. Left on our own, and to our own devices, we do not want Jesus as our Lord. Instead, we desire to be lord of our own lives. We go our own way, not overly concerned about God showing his mercy to us, since we do not think that we really need it, Besides, we mistakenly think that God is obliged to extend his mercy to us any way.

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A New Episode of the Blessed Hope Podcast Is Up! "Be United" -- 1 Corinthians 1:10-17

Episode Synopsis:

Paul has gotten some rather bad news. Members of Chloe’s family (presumably people Paul had known from his time in Corinth) had come to Ephesus (where Paul was currently laboring). They informed him of serious troubles back in Corinth. People were quarreling to the point that factions had developed in the church, with various groups identifying as followers of Paul, while others claimed to be loyal to Apollos, or to Peter. Some even claimed to be merely followers of Jesus.

No doubt when Paul had been in Corinth a year or more previously, he taught them that Christians became members of the body of Christ (the church) through faith in Jesus and baptism. Now he gets word that the Corinthians were divided with some claiming to be followers of those who taught them, or who had baptized them. Since Paul cannot hop on a plane or get in his car and travel to Corinth quickly, he must address the situation in writing–so he sends the letter we know as First Corinthians.

In verse 10 of the first chapter of this letter, we find the thesis statement which sets the tone for all that follows. Paul appeals to these struggling Christians in Corinth to stop acting like the pagans they once were, and act like the Christians they now are. They have been called to be saints (as believers in Jesus Christ) so they must end their schismatic behavior and get on the same page–united in mind and judgment. No more of the party spirit– “I follow Paul . . .” “I follow Apollos . . .” “I follow Peter . . .” or even “I follow Christ . . .” Christ is not divided, and Paul was not crucified for them!

Paul implores the Corinthians to remember that he came to preach the cross of Jesus Christ to them, not tickle their ears with clever words of pagan wisdom which rob the cross of its power to save. Their quarreling and divisions betray the gospel which brought them together calling them out of pagan darkness and into the light of Christ’s kingdom. The factions which were forming were also contrary to their baptism through which they together became members of Christ’s church and part of his body. The Corinthians must return to what Paul had taught them. The divisive behavior must cease and the Corinthians must unite around the gospel of a crucified Savior.

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

Blessed Hope PodcastKim RiddlebargerFebruary 19, 2024Be United, No Factions Comments

1 Thessalonians 1:10, Dispensationalism, and the “Wrath of God”

The following is from my forthcoming exposition of Paul’s Thessalonian Letters, “When the Lord Jesus Is Revealed from Heaven” which will be made available as a free download for those who complete season two of the Blessed Hope Podcast.

Paul’s contention in 1 Thessalonians 1:10 that the day of God’s wrath (and the final judgment) occurs when Jesus returns on the last day, raises insurmountable difficulties for all forms of premillennialism. Premillennarians contend that Jesus returns to establish a millennial kingdom on the earth, usually thought to be structured upon the theocratic nation of Israel, with Jesus physically ruling over the earth from David’s throne in Jerusalem. At the end of the millennial age, supposedly, Satan is released from the Abyss and organizes the nations who collectively revolt against Christ and his church (Revelation 20:7-10). In response to this last outbreak of evil, when God casts Satan and his minions into the lake of fire, only then does the final judgment take place, fully one thousand years after Jesus Christ returns to deliver his people from the coming wrath of God.

In light of the premillennial misinterpretation of the scene in Revelation 20:1-10–supposedly occurring after our Lord’s return, instead of seeing John as referring to the interadvental period and its consummation when Jesus returns–premillenarians (including dispensationalists) must assert that God’s eschatological wrath is not manifest until the thousand year millennial age comes to an end. Both camps affirm they hold this view based upon what they claim to be a literal reading of an apocalyptic text. But the impossibility of the premillennial view becomes all-too clear when Paul, in an epistle written to answer specific questions about the Lord’s return, informs the Thessalonians that God’s eschatological wrath occurs when Christ returns to deliver them (2 Thessalonians 1:7-10), not one thousand years later. This leaves no room for a millennial age after our Lord’s return. None at all.

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February Musings (2/14/2024)

Riddleblog and Blessed Hope Updates:

Be sure to read Mike Horton’s wonderful tribute to Dad Rod. If you are not familiar with Rod Rosenbladt, check out some of the audio links at the bottom of Michael’s tribute. A White Horse Inn tribute to Rod is forthcoming.
My new book is ready to order: First Corinthians in the Lectio Continua series of expositional commentaries from Reformation Heritage Books: First Corinthians -- Lectio Continua
I have completed my exposition of the first head of doctrine and the refutation of errors of the Canons of Dort, and will take up the second head next.

Thinking Out Loud:

I can’t help but agree with Calvin, when he opines “they who rule unjustly and incompetently have been raised up by [God] to punish the wickedness of the people” (Institutes 4.20.25). Surely, this is the best explanation for the sorry state of contemporary American politics.
Do politicians really think that sending slick mailers to my house before an election will get me to vote for them? When they land in my mailbox they immediately end up in the recycle bin. They never even make it into the house. Just send me a check equal to the value of the printing and postage necessary to mail this junk to me and I might consider voting for you. Robo calls are even worse, but that is another story.
Who is gonna take the car keys from Joe Biden and move him into the old folks home? You might be able to bribe him with ice cream.
Who is this Taylor Swift person I keep hearing about?

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

“Your God Is God of Gods and Lord of Kings” – Daniel 2:44-49 (An Exposition of the Book of Daniel–Part Six)

That Was Some Dream . . .

Nebuchadnezzar had a frightening dream–it was not a nightmare, it was divine revelation. In his dream, the Babylonian king saw a statue of a mighty and brilliant figure which absolutely terrified him. But he was a man who prided himself on his ability to terrify others. Knowing this was no ordinary dream and that it foretold his own future as well as that of the empire he ruled, the king demanded that his court magicians recount the contents of the dream and then give the king an interpretation. When it became clear to Nebuchadnezzar that his magicians cannot recount the details of the dream, much less interpret it for him, the king grows furious and threatens his magicians with death–along with the entire palace staff, including Daniel and his three friends.

The image which the king saw in his dream had a head made of gold, its chest and arms were made of silver, its belly and thighs were made of bronze, while its feet were an odd mixture of clay and iron. Suddenly, in the dream, a rock hit the statue’s feet, shattering them and causing the entire statue to crumble into pieces. The fractured remains of the statue eventually disintegrate into dust which was scattered by the wind so that nothing remained behind. The rock which smashed the feet of the statue had been cut from a mountain without human hands, and rapidly grew into a giant mountain which eventually filled the entire earth. What did all of this mean?

This dream terrified Nebuchadnezzar because it had been given to him by YHWH (the true and living God worshiped by the Hebrews) who, in turn, revealed both the dream and its contents to a young Hebrew servant in the Babylonian royal court, who also happened to be a prophet of YHWH. In the dramatic conflict between Daniel and the wise men and magicians (the Chaldeans) which plays out in the Babylonian royal court (in reality this is a conflict between YHWH and the idols of Babylon), Nebuchadnezzar learns the fate of his empire. It will be defeated and destroyed.

At the same time, the people of God are given a panoramic vision of the four great empires which will arise and then fall until the coming of Israel’s Messiah (Jesus) who will crush each of these great empires as his kingdom extends into all the earth and endures until the very end of time. It is Daniel’s God, not Nebuchadnezzar’s “gods,” who rules heaven and earth, and directs the affairs of people and nations. King Nebuchadnezzar is terrified for good reason–his “gods” and his court magicians cannot help him. Nebuchadnezzar is at the mercy of YHWH.

To read the rest, follow the link below

The Book of DanielKim RiddlebargerFebruary 12, 2024Nebuchadnezzar's Dream InterpretedComment

B. B. Warfield on the Indelible Mark of the Westminster Shorter Catechism

This is one of my favorite Warfield stories. It comes from an essay written in 1909, entitled “Is the Shorter Catechism Worthwhile?”

What is ‘the indelible mark of the Shorter Catechism’? We have the following bit of personal experience from a general officer of the United States army. He was in a great western city at a time of intense excitement and violent rioting. The streets were over-run daily by a dangerous crowd. One day he observed approaching him a man of singularly combined calmness and firmness of mien, whose very demeanor inspired confidence. So impressed was he with his bearing amid the surrounding uproar that when he had passed he turned to look back at him, only to find that the stranger had done the same. On observing his turning the stranger at once came back to him, and touching his chest with his forefinger, demanded without preface: ‘What is the chief end of man?’ On receiving the countersign, ‘Man’s chief end is to glorify God and to enjoy him forever’ — ‘Ah!’ said he, ‘I knew you were a Shorter Catechism boy by your looks!’ ‘Why, that was just what I was thinking of you,’ was the rejoinder.
It is worth while to be a Shorter Catechism boy. They grow to be men. And better than that, they are exceedingly apt to grow to be men of God. So apt, that we cannot afford to have them miss the chance of it. ‘Train up a child in the way he should go, and even when he is old he will not depart from it.’

More on Warfield: The Lion of Princeton here

B. B. WarfieldKim RiddlebargerFebruary 9, 2024The Westminster Shrter Catechism Comments

The Basics -- The Second Coming of Jesus Christ

The biblical account of the redemption of our fallen race takes many twists and turns throughout the course of redemptive history. But the story comes to a glorious resolution when we come to the final chapter. There is indeed coming a day when all injustices will be made right, all human suffering will cease, when every tear will be wiped from our eyes, and death will be no more.

The great hope of the New Testament for the future is that one day our blessed Lord Jesus will suddenly return from heaven to earth to raise the dead, judge all men and women, and renew the heavens and earth, removing every hint and trace of human sin. In Revelation 21:3-4, John reminds us that the Lord’s return is the culmination of God’s gracious covenant promise:

And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.”

This is the glorious day for which every believer longs–the day of Christ’s return.

To read the rest, follow the link below:

"Called to Be Saints" (1 Corinthians 1:1-9) -- A New Episode of the Blessed Hope Podcast

Episode Synopsis:

In the opening 9 verses of Paul’s first Corinthian letter, Paul sets the stage for what is to come. Although he was in Corinth for some eighteen months and knew many of those to whom he is writing quite well, his apostolic authority was being challenged by some in the congregation. Paul must address this matter by reminding the Corinthians of his apostolic office and calling.

Although we might expect a stern rebuke given what Paul has heard about what was going on in Corinth, instead we find the apostle giving thanks for the grace given the Corinthians in the gospel. The apostle opens his letter by reminding the Corinthians of the fact that despite the divisions and troubles which plagued them (and which need to cease), those who truly believed the gospel he had preached to them were recipients of God’s grace in Jesus Christ. As such, the Corinthians were “saints,” called to be holy. But their “set apart status” requires the Corinthians live out the holiness they had received as God’s gracious gift.

Paul focuses upon the ecclesia (church) in Corinth as all those who together have been called out from the nations for the purpose of assembling for the purpose of hearing God’s word preached (reminding them that grace is a gift given to them freely through the gospel), celebrating the sacraments of baptism and the Lord’s Supper (as signs and seals of God’s promises in the gospel), and where they are to exercise the spiritual gifts given to them for the sake of building up the body of Jesus Christ.

Christ’s church is one and therefore not to be characterized by divisions and factions, but by love for all those whom God has reckoned as holy in Jesus Christ. The Corinthians are to love one another in the grace and peace extended to them through Jesus Christ and which is now declared to them (and upon them) through Paul’s opening blessing in this letter. Indeed, they have been called to be holy.

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

Blessed Hope PodcastKim RiddlebargerFebruary 5, 20241 Cor 1:1-9, Called to be saintsComment

A Father in the Faith, a Mentor, a Colleague, and a Dear Friend (Dr. Rod Rosenbladt, January 2, 1942 -- February 2, 2024)

Dr. Rod Rosenbladt died in Christ today after a brief illness.

There was no one else like him. J. I. Packer once told him, “Rod, you not only possess Luther’s theology, you embody the man.”

No one has influenced my course in life more than Rod. He was my first theology teacher. He encouraged me to do my M.A. thesis on B. B. Warfield. He was the one who urged me to go to Westminster Seminary California, and then when I graduated he and Dr. John Warwick Montgomery invited me back to the Simon Greenleaf School of Law (now Trinity Law School) to teach apologetics (my first professorship).

I introduced Rod to Mike Horton, who then invited Rod, Bob Godfrey, and J. I. Packer, to speak at Biola for a conference on the need and possibility of a new Reformation in American evangelicalism. Out of that conference came the initial funding for the White Horse Inn and Modern Reformation magazine.

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Riddleblog UpdateKim RiddlebargerFebruary 2, 2024Rod Rosenbladt 1942-2024 Comments

2nd Edition of My Lectio Continua Expository Commentary on First Corinthians -- Now Available to Order from RHB!

Reformation Heritage Books has republished my Lectio Continua series exposition of First Corinthians. The second edition is in the NKJV, and updated (slightly). You can order it here: First Corinthians -- Lectio Continua

Thank you, RHB!

"The Error of Teaching That Some People Are More Predisposed to Believe Than Others" -- Rejection of Errors, First Head of Doctrine, Canons of Dort (IX)

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

IX. Who teach that the cause for God’s sending the gospel to one people rather than to another is not merely and solely God’s good pleasure, but rather that one people is better and worthier than the other to whom the gospel is not communicated.

For Moses contradicts this when he addresses the people of Israel as follows: “Behold, to Jehovah your God belong the heavens and the highest heavens, the earth and whatever is in it. But Jehovah was inclined in his affection to love your ancestors alone, and chose out their descendants after them, you above all peoples, as at this day” (Deut. 10:14–15). And also Christ: “Woe to you, Korazin! Woe to you, Bethsaida! for if those mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes” (Matt. 11:21).

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The last major error to be refuted by the Canons under the first head of doctrine is that which teaches that the preaching of the gospel and the response to it in a particular time and place, is not ordained by God. It is not as if the acceptance of the good news came about because some who heard the gospel are wiser, more spiritual, or that some individuals are simply more emotionally disposed to believe than others when the gospel first comes to them. No, Scripture is clear—all people are equally sinful, and equally resistant to the message of God's free grace in Christ. Humanly speaking, no one has any advantage over others.

Arminians have often charged that if the Reformed view of election is actually taught in Scripture, then what incentive would there be to evangelize the nations or support the cause of missions since God has already decreed who will believe and who will not? But this objection boomerangs on the Arminian, as the Canons note, because this implies that those who accept the gospel (on the Arminian scheme) are able to use their powers and advantages (some might say “privilege”) that God has given them, while those who do not accept the gospel and who do not take advantage of these powers, must somehow be more wicked, suffer from a greater depravity, or suffer from a greater ignorance of the things of God, than do those who do take advantage of these things.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerJanuary 31, 2024Election and MissionsComment

Some Thoughts on Paul's Doctrine of Christ's Parousia

The following is from my forthcoming exposition of Paul’s Thessalonian Letters, “When the Lord Jesus Is Revealed from Heaven” which will be made available as a free download for those who complete season two of the Blessed Hope Podcast.

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Paul answers the question asked by the Thessalonians, “do those who die before Christ’s return miss out on the benefits of our Lord’s return”?

In verse 15b, Paul responds, stating that “we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.” There is no diminished blessing for those who die before our Lord’s return. They don’t miss out on anything so there is no need to worry about them. They already possess eternal life as spoken of by Jesus in John 5:24—“Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” All those who have died in Christ will return with Jesus when he does (1 Thessalonians 4:14).

Paul describes Jesus’s return as his parousia (παρουσία), a term with a very rich cultural background. According to Gene Green, parousia is . . .

a term that commonly meant the glorious “coming” of a deity or the official visit of a sovereign to a city, who himself was often honored as divine. An imperial visit was an event of great pomp and magnificent celebrations, with rich banquets, speeches that praised the imperial visitor, a visit to the local temple, rich donations, celebration of games, sacrifices, statues dedicated, and arches and other buildings constructed. Money was minted to commemorate the event, crowns of gold might be given, and at times a new era was inaugurated. . . . The officials and a multitude of people would head out of the city to receive the one who came, all dressed with special clothing.[1]

When Jesus returns with his heavenly host, his people who are living at that time will be caught up to join him in his triumphal return.

“A God in Heaven Who Reveals Mysteries” – Daniel 2:24-45 (An Exposition of the Book of Daniel–Part Five)

Nebuchadnezzar’s Anger at the Chaldeans

King Nebuchadnezzar is in a rage and is threatening to execute his entire palace staff. He was awakened by a troubling dream which both confused and frightened him. He then summoned his court magicians and wise men (“the Chaldeans”) to explain the meaning of what he had just dreamt. But the Chaldeans cannot recount the details of his dream, much less offer an interpretation. No help in relieving the king’s anxiety, and upon seeing the king’s anger at them, the Chaldeans seek to stall Nebuchadnezzar, hoping he will forget about the dream and move on to other things.

Meanwhile, the young Hebrew servant, Daniel, who has impressed the king from the moment he first appeared before the king in the royal court, offers the very thing the king’s magicians, sorcerers, and wise men cannot. Daniel will recount the details of the king’s dream, and then give him an interpretation. In the scene which plays out in chapter 2 of Daniel’s prophecy, we learn that YHWH has given his young servant Daniel the gift of wisdom, and revealed to the prophet both the content and the meaning of the king’s dream. In the contest between Daniel and the court magicians which follows, Daniel will easily win because the Babylonian “gods” are nothing but the figment of human imagination and superstition, while YHWH is the true and living God, who directs the course of history, who grants wisdom, who speaks, and who answers prayer.

To read the rest, follow the link below

A New Episode of the Blessed Hope Podcast! -- “A Rich Feast of Pauline Theology” (A Doctrinal Survey of 1 Corinthians)

Episode Synopsis:

Paul’s first Corinthian letter was written to deal with divisions in the Corinthian church. He’s received a letter from the Corinthians asking him about how to deal with the Greco-Roman pagans around them, as well as how to handle professing Christians who either did not understand, or implement the apostle’s instructions. In Ephesus, where Paul was residing, someone who had just come from Corinth passed on to Paul the news that the Corinthians had misunderstood his written response to their letter. Paul also received a delegation from the Corinthian church asking a whole series of questions, which Paul must address. The news from Corinth was disturbing. Paul’s response to this serious situation is the letter we now know as 1 Corinthians.

When you begin to summarize the content of 1 Corinthians (in order to answer the “what is in the letter question”), you notice something rather remarkable for a situational letter like this one specifically written to address divisions beginning to appear within the Corinthian congregation. Paul’s response is not to scold them (although there is a bit of exhortation), but to teach them the correct doctrine, which is then to be applied to each of the difficult situations brought to his attention. This makes for a rich theological letter in terms of doctrinal content worked out with a great deal of practical application.

Paul’s thesis statement is set out in 1 Corinthians 1:10: “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.” The two primary sources of contention which Paul must address are those typical of Greco-Roman paganism–sexual immorality and idolatry, along with the Corinthian tendency to boast about their personal accomplishments.

Paul must remind these new Christians of what he had taught them when he had been with them previously. God’s grace revealed in Christ’s death and resurrection and the gift of the indwelling of the Holy Spirit brings about an entirely different set of ethics and morality to those in Christ’s church. Love for fellow members of the family of God is to characterize the Corinthian church, not petty divisions. The divisions in Corinth must cease since the church is the body of Christ, Paul’s apostolic authority to address such matters was given to him by Christ so it is to be accepted, and Christ’s church should reflect the new creation which Jesus has brought about through his cross and resurrection.

If you take a look at any of the best known Reformed systematic theologies (say Berkhof, Bavinck, and Turretin), you will find that the number of biblical texts cited by these writers in support of major doctrines is about the same for 1 Corinthians as it is for Romans and Ephesians. The reason? Paul’s letter is packed with Trinitarian references. He speaks of calling and election as the manifestation of God’s grace as revealed in the gospel. He discusses Christ’s resurrection and ours in great detail–the most important discussion of the resurrection of the body in all the New Testament. Paul addresses numerous aspects of the Christian life, much of which is centered upon love of neighbor working itself out in the situations reported to him as the chief sign that one is truly converted and which serves as the basis of Christian ethics and morality.

1 Corinthians is theology applied to life. What is Paul’s theology? How does he apply it to the Corinthians? And what does this mean for us? We’ll discuss this and more in this episode of the Blessed Hope Podcast.

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

Blessed Hope PodcastKim RiddlebargerJanuary 22, 2024Theology of 1 CorinthiansComment

B. B. Warfield -- On Christless Christianity

One of B. B. Warfield’s most insightful essays is “Christless Christianity,” written for The Harvard Review in 1912. It is available in its entirety here: Christless Christianity. It is not an easy essay, but well worth the effort.

Warfield takes aim at those who would divorce Christianity from history thereby eliminating Christ’s cross as the ground of our salvation. He points out that,

There is a moral paradox in the forgiveness of sins which cannot be solved apart from the exhibition of an actual expiation [a payment for sin]. No appeal to general metaphysical or moral truths concerning God can serve here; or to the essential kinship of human nature to God; or, for the matter of that, to any example of an attitude of trust in the divine goodness upon the part of a religious genius, however great, or to promises of forgiveness made by such a one, or even—may we say it with reverence—made by God himself, unsupported by the exhibition of an actual expiation.

No payment for sin, no Christianity.

To read the rest, follow the link below

B. B. WarfieldKim RiddlebargerJanuary 19, 2024Christless ChristianityComment

The Basics -- The Lord's Supper

The Reformed understanding of the Lord’s Supper is grounded in a distinction between the “sign” and “seal” (the bread and wine) and that which is signified in the Supper (the forgiveness of sin through Christ’s shed blood, the “blood of the covenant”). There is also a sacramental union between the sign and what is signified as evident in our Lord’s words “this is my body.” This manner of speaking of the Supper comes from the words of institution given by Jesus to his disciples.

Now as they were eating, Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; this is my body.” And he took a cup, and when he had given thanks he gave it to them, saying, “Drink of it, all of you, for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. I tell you I will not drink again of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:26-29).

When Jesus speaks of the bread as his body and the wine as his blood, we take him at his word without resorting to confusing the sign (bread and wine) with the thing signified (Christ’s body and blood). Nor should we insert words such as “this represents my body,” as in the case of those who believe that the Lord’s Supper is essentially a memorial meal and that nothing is received through partaking of the bread and wine. As Paul calls “Christ the rock” (1 Corinthians 10:4), so too, the bread is Jesus’ body, not because the sign is miraculously changed into the thing signified (as the Roman Catholic church erroneously contends in transubstantiation), but because Christ can speak of the bread (the sign) as though it were the thing signified (his body) using the language of sacraments as Jesus does when instituting the sacrament (Matthew 26:26 ff).

To read the rest, follow the link below

The BasicsKim RiddlebargerJanuary 17, 2024The Lord's Supper Comments

"The Error of Teaching That Reprobation Results from a Misuse of Human Freedom" -- Rejection of Errors, First Head of Doctrine, Canons of Dort (VIII)

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

Who teach that it was not on the basis of his just will alone that God decided to leave anyone in the fall of Adam and in the common state of sin and condemnation or to pass anyone by in the imparting of grace necessary for faith and conversion.

For these words stand fast: “He has mercy on whom he wishes, and he hardens whom he wishes” (Rom. 9:18). And also: “To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given” (Matt. 13:11 ). Likewise: “I give glory to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to little children; yes, Father, because that was your pleasure” (Matt. 11:25–26).

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The error identified and refuted in paragraph eight of the refutations is one which attempts to locate the ground of reprobation in people’s misuse of their freedom, not in the sovereign will of God. According to this error, people somehow manage to reprobate themselves by using their free will in such a way as to disqualify themselves from that which they could have otherwise obtained–salvation from sin. These people could have co-operated with God’s grace, and then believed the gospel. Instead, they “chose poorly,” as someone once put it.

This erroneous notion results from the Arminian contention that despite the fall of the human race into sin, men and women are still able to co-operate with the grace of God. When they do so, they are thereby inclined to believe, repent, and live in holiness before God. When the logic of the Arminian view is applied to those whom do not chose co-operate with God’s grace (the reprobate), the reason given as to why these people are not numbered among the elect is because they did not choose to believe, repent, and live a holy life before God. To put it crudely, they reprobate themselves by not co-operating with God’s grace.

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The Canons of DortKim RiddlebargerJanuary 15, 2024Election and the Will of God Comments

Musings for the New Year (1/12/2024)

Riddleblog and Blessed Hope Podcast Updates:

Here’s the first look at the Reformation Heritage Books release of my exposition of First Corinthians in the Lectio Continua series. No date given yet, only the announcement that it is coming soon. First Corinthians --Lectio Continua
Season three of the Blessed Hope Podcast has launched! This season is a deep dive into Paul’s Corinthian letters and is entitled, “God Is Faithful.” You can find the current season three episodes along with all past episodes here: The Blessed Hope Podcast
Here’s how the sausage is made: Behind the Scenes at the Blessed Hope Podcast

Thinking Out Loud:

Kevin Williamson nails it: Donald Trump is one part Augusto Pinochet (the Chilean dictator) and one part game show host.
May God grant repentance to those political candidates who run what they think are clever memes/ads, but which flippantly appeal to “God speaking” while endorsing them. Jeremiah 23:9-40 comes to mind. Such blasphemy is serious stuff.
Legendary football coaches Pete Carroll, Nick Saban, and Bill Belichick have all reached their “sell by” date (70+) and are done coaching. Trump and Biden are way past theirs.

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