The Riddleblog

Good Friday

For Good Friday, a reading from Luke 23:44-49 (ESV).

It was now about the sixth hour, and there was darkness over the whole land until the ninth hour, while the sun's light failed. And the curtain of the temple was torn in two. Then Jesus, calling out with a loud voice, said, “Father, into your hands I commit my spirit!” And having said this he breathed his last. Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts. And all his acquaintances and the women who had followed him from Galilee stood at a distance watching these things.

The Collect for Good Friday (The Book of Common Prayer):

Almighty God, we ask you now to graciously look upon your people, for whom our Lord Jesus was betrayed and given over into the hands of wicked men, to suffer death upon the cross for us and for our sins. Lord you have made all men and women and do not desire the death of a sinner, but rather that they should turn from their wickedness and live, have mercy upon all those who neglect your gospel, and especially have mercy upon your ancient people Israel; take from them ignorance of the gospel, hardness of heart and contempt from of your word, return them to Christ, so that all Israel may be saved; and so that they, together with believing Gentiles, might be joined together into one flock, under one shepherd, Jesus Christ, in whose name we pray, Amen.

A Collect for Good Friday (URCNA Forms and Prayers):

Our Father, who so loved the world that you gave your only-begotten Son, we acknowledge and marvel at your mercy. Even while we were enemies, you reconciled us; even while we were strangers, you made us co-heirs with Christ of all eternal blessings; even while we stood condemned, you redeemed us; even while we were imprisoned, you delivered us from the tyranny of sin, death, and the devil. On this solemn occasion, we loathe our miserable estate and celebrate your marvelous grace. Beneath the cross of Christ, we come to know that ours is the guilt, but yours the forgiveness; ours the condemnation, but yours the gift of justification; ours the bondage, yet yours the freedom of adoption and new obedience. Even the faith with which we confess our dear Savior’s sacrifice was won for us by his death. Therefore, we cry out to you in sorrow for our sins and in thanksgiving for your gift. Give us the grace, we pray, to receive again this word of the cross which alone can refresh us on our pilgrim way, and send us out again into the world as witnesses to “the Lamb of God who takes away the sin of the world” (John 1:29).

Biblical Events, Biblical TheologyKim RiddlebargerMarch 29, 2024Good FridayComment

“Watch!” – Jesus’s Olivet Discourse (Mark 13:24-37)

Jesus Continues His Farewell Discourse Before His Death and Resurrection

As Jesus and his disciples sat on the Mount of Olives, directly across the Kidron Valley from the Jerusalem Temple, Jesus began to answer those questions put to him by his disciples regarding a statement he made a short time earlier. As they were leaving the temple complex on Tuesday afternoon of Easter Week–the disciples remarked about the grandeur of the temple and the huge stones which were used in its construction. Upon hearing their comments, Jesus told them, “`Do you see all these great buildings?’ . . . `Not one stone here will be left on another; every one will be thrown down.’” This shocking comment from Jesus prompted the disciples to ask Jesus privately, “`Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?’” Jesus answered their questions, taking their second question first. This section of the gospel has come to be known as the Olivet Discourse. These words constitute our Lord’s most significant teaching about the future course of history. In this passage, Jesus sets out those things his people should expect until he returns at the end of the age.

Having completed the first part of the Olivet Discourse (verses 1-23 of Mark 13), when Jesus set forth those signs which would precede the destruction of the temple, we now move into the second portion of the discourse, which deals with Jesus’s return at the end of the age to raise the dead, judge the world, and make all things new. The Olivet Discourse is a significant discourse (taking up all of chapter 13 of Mark’s gospel) given by Jesus to explain to the disciples what is soon to come to pass with the events of A.D. 70. Jesus predicts that the Roman army, led by Titus, will destroy the temple and the city of Jerusalem, thereby scattering the Jews into the ends of the earth as a tragic consequence. While explaining the signs that precede these momentous events–in effect, answering the second question put to him by the disciples first–Jesus goes on in the last half of the discourse to speak of a new event, his own second coming at the end of the age.

To read the rest, follow the link below:

Biblical Events, Biblical Theology, eschatologyKim RiddlebargerMarch 28, 2024The Oloivet Discourse, Mark 13:24-37Comment

“The Gospel Must First Be Preached” – Jesus’s Olivet Discourse (Mark 13:1-23)

A Farewell Discourse Given by Jesus During Easter Week To Prepare The Disciples for What Is to Come

Jesus entered Jerusalem on Palm Sunday and then went to the temple, where he forcibly cast the merchants from the court of the Gentiles. Almost immediately, Jesus was confronted by members of every religious office and sect within Judaism. The Herodians, Pharisees, Sadducees, chief priests, teachers of the law, and elders took turns confronting Jesus whenever he entered the temple precincts. Each time they did so, they found themselves thoroughly confounded by Jesus as he exposed their scheming for all to see. Jesus was fulfilling biblical prophecy and demonstrating that he was the Christ–making him a threat to the power and prestige of the Sanhedrin. He also exposed the self-righteousness of the religious leadership of Israel. Since Jesus was gaining popular support among the thousands of pilgrims in Jerusalem who were there to celebrate the Passover, the religious leaders of Israel decided to stop confronting Jesus in public. Instead, they hatched a plot to have Jesus arrested, tried, and then executed. Meanwhile, Jesus was preparing his disciples for what was soon to come–his death and resurrection.

In Mark 13 we find an account of the Olivet Discourse, so named because Jesus spoke these words while sitting upon the Mount of Olives, directly across the Kidron Valley from the Jerusalem Temple. It also takes the form of a farewell discourse offering important instruction, hope, and consolation to his disciples before his death. This is an important and well-known section of Mark’s gospel, because it is here that Jesus informs his disciples about what is yet to come after his death and resurrection. This is also one of the most hotly-debated passages in the Bible, since virtually all end-times views must claim their view is in accord with what Jesus taught his disciples in this passage.

To read the rest, follow the link below

Biblical Events, Biblical TheologyKim RiddlebargerMarch 27, 2024Mark 13, The Olivet DiscourseComment

Warfield on Jesus's Anger at the Death of Lazarus

One of B. B. Warfield’s most profound and widely read essays is “On the Emotional Life of Our Lord” first published in 1912. In the essay (originally written for a Princeton Theological Seminary faculty publication and republished many times since), Warfield considers all of those instances in the gospel accounts in which Jesus demonstrates deep and abiding emotions. It is at once a beautiful and moving essay, while at the same time a powerful statement that Christ’s true human nature brings forth true human emotions—ranging from compassion to anger. You can download the essay for free here, but there are new published versions (in booklet form with updated text and with introductions) here and here.

Since we are now in Easter week, I thought it would be a good time to consider Warfield’s discussion of Jesus’s anger upon learning of the death of his dear friend, Lazarus.

Warfield writes,

The same term [for anger] occurs again in John’s narrative of our Lord’s demeanor at the grave of his beloved friend Lazarus (John 11:33, 38). When Jesus saw Mary weeping — or rather “wailing,” for the term is a strong one and implies the vocal expression of the grief — and the Jews which accompanied her also “wailing,” we are told, as our English version puts it, that “he groaned in the spirit and was troubled”; and again, when some of the Jews, remarking on his own manifestation of grief in tears, expressed their wonder that he who had opened the eyes of the blind man could not have preserved Lazarus from death, we are told that Jesus “again groaned in himself.”

To read the rest, follow the link below

B. B. WarfieldKim RiddlebargerMarch 25, 2024Jesus's anger, death of LazarusComment

An Important New Book! Reformed Covenant Theology from Dr. Harrison Perkins

I am thrilled to see this remarkable volume now available in print. I was privileged to read a draft copy of the manuscript and found it both comprehensive and well-written. Dr. Perkins is one of the rising, young, scholar-pastors in the Reformed tradition, and it is my hope that this volume introduces him to a wide audience. This is a book which belongs on your bookshelf, but only after it is thoroughly dog-eared and heavily highlighted. This is good stuff.

Reformed scholarship in the field of biblical theology (Vos, Kline, Horton, Gaffin, Beale, etc.,) has done great work in advancing our understanding of the nature of covenants in the ancient world, as well as explain how these breakthroughs ought to inform the way we read and understand our bibles in light of the broad course of redemptive history. For some time, the Reformed scholarly pendulum has swung in the direction of biblical theology, but with this volume we may begin to see the pendulum swing back in the direction of a more systematic approach, hopefully to a place of balanced equilibrium.

To read the rest, follow the link below

"The Infinite Value of Christ’s Death" -- Article Three, Second Head of Doctrine, Canons of Dort

Article 3: The Infinite Value of Christ’s Death

This death of God’s Son is the only and entirely complete sacrifice and satisfaction for sins; it is of infinite value and worth, more than sufficient to atone for the sins of the whole world.

________________________________________

At this point, the Canons address the question of the efficacy (value) of Christ’s satisfaction made upon the cross. Since the Reformed “limit” the saving benefits of the death of Christ to the elect only (a source of great controversy and misunderstanding, and addressed in part in article three), it is important for the authors to clarify that Christ’s death is not limited in any sense when considering the matter of the value of the death of Christ in terms of removing the guilt and breaking the power of sin so as to satisfy God’s justice.

This is the question article three seeks to address. If Christians affirm that there is such a thing as eternal punishment for the guilt of sin (Hell) and that Hell is populated by particular individuals, then one must limit the atonement either to its extent or its efficacy. Should we affirm that Jesus died for individuals whom he does not save? If we answer “yes” to that question, then we limit the power (efficacy) of Jesus’s death to save–Christ dies for people who perish eternally. If we ask “is it God’s intent to save each and every person who has ever lived in each and every age?” and answer “no,” then we limit God’s intention to the salvation of his elect, which the death of Jesus actually accomplishes. Either way, we limit the death of Jesus as to its power (Christ dies for those who are not saved thereby limiting the cross’s efficacy) or its extent (through the death of Jesus, God will actually and truly save his elect, not merely render all people “savable”).

To read the rest, follow the link below

The Canons of DortKim RiddlebargerMarch 20, 2024The Infinite Value of Christ's deathComment

"Preaching --The Demonstration of the Spirit's Power" (1 Corinthians 2:1-16) A New Episode of the Blessed Hope Podcast

Episode Synopsis:

Paul did not come to Corinth as a typical sage, sophist, or philosopher. He was an unimpressive rabbi and made no attempt to embrace Greco-Roman rhetorical techniques to keep an audience entertained and wanting more. Paul’s mission to the Gentiles was not about him, it was about the message he preached, Christ and him crucified.

When Paul arrived in Corinth he was weak and fearful. He impressed no one with his charisma or eloquent speech. But he did know that the power and wisdom of God are revealed through the preaching of the cross. Despite the fact that Jews and Greeks thought that the message of the cross was foolishness, scandalous, and a stumbling block, it was through this message that God saves sinners. The proof that the Spirit of God was at work? There was a thriving church in Corinth, which despite the issues plaguing them was filled with new converts, both Jews and Greeks.

Paul reminds the Corinthians that the Holy Spirit knows the mind of God, revealing that Jesus is the Lord of glory. But since God’s wisdom was hidden from the rulers of this age, they put Jesus to death. While Greeks and Romans mock and detest the weakness and humiliation of the suffering Savior, it is through Jesus’s apparent weakness, shame, and suffering that the wisdom and power of God are displayed. But apart from the work of the Holy Spirit opening their hearts to the truth, the rulers are doomed to pass away along with this present evil age.

Paul tells the Corinthians that their focus should never be on him, or on Apollos or on Peter, but on the content of his message. That which was hidden throughout the Old Testament has been revealed in the person and work of Jesus Christ through the demonstration of the power of the Holy Spirit. Many of our contemporaries think this power is manifest in the signs and wonders that are supposedly present in Pentecostalism and charismatic worship. But for Paul, the demonstration of the Spirit’s power is preaching the gospel and seeing people come to faith in Jesus.

To see the show notes and listen to this episode of the Blessed Hope Podcast, follow the link below

“The Most High Rules the Kingdom of Men” – Daniel 4:1-18 (An Exposition of the Book of Daniel–Part Eight)

The New Situation In Babylon

In Daniel chapter 4 we are given remarkable insight into a man who has played a central role in Daniel’s prophecy–the Babylonian king, Nebuchadnezzar. In each of the previous chapters of Daniel, Nebuchadnezzar exerted his royal power and authority, demonstrated his hot temper and tyrannical nature, while championing the “gods of Babylon.” We have also seen that his “gods” and his Chaldeans (the wise men and court magicians) repeatedly failed to give the king that which he demanded. The great king was even forced to seek help from one of his young Hebrew servants to interpret a troubling dream–which he will do yet again in chapter 4. YHWH has clearly won the battle with the idols of Babylon. Through all of this, it has become clear that YHWH is sovereign over all things, a fact which Nebuchadnezzar has been forced to admit repeatedly when neither his idols nor his Chaldeans could help him. This was also made clear to him in chapter 3 when Nebuchadnezzar witnessed three Hebrew officials (who were friends of Daniel) survive being thrown into a super-heated fiery furnace with the aid of a mysterious fourth man (the pre-incarnate Christ, or an angel of the Lord).

But in Daniel chapter 4 we find that everything has changed. Much time has passed and Nebuchadnezzar is a different man. Nebuchadnezzar has yet another dream which Daniel must interpret for him–only this dream comes much later in the king’s career, toward the end his life. In this chapter–filled with remarkable contrasts and ironies–we read of a king whose days as a cruel tyrant seem to be in the past. The king greatly enjoys the creature comforts accrued after a long career as ruler of a great empire. Daniel’s report almost makes us feel sorry for Nebuchadnezzar as the pagan king is forced to wrestle with the fact that YHWH is the sovereign Lord, who rules the affairs of men and nations, and of whom Nebuchadnezzar will affirm, “how great are his signs, how mighty his wonders! His kingdom is an everlasting kingdom, and his dominion endures from generation to generation.”

To read the rest. follow the link below

The Book of DanielKim RiddlebargerMarch 15, 2024Nebuchadnezzar's Second DreamComment

March Musings (3/13/2024)

Riddleblog and Blessed Hope Podcast Updates:

My Riddleblog series, “The Basics” has wrapped up. You can find it here
My exposition of Paul’s Thessalonian letters as a free pdf download is coming, but the editing process is taking much longer than expected. Sorry.
I’m beginning a series on ecclesiology entitled “Christ’s Spotless Bride.” In this series we will consider the attributes and marks of the church. Here’s the first installment: Christ’s Spotless Bride: Some Thoughts on the Doctrine of the Church (Part One)
We are continuing to work through the opening chapters of 1 Corinthians in season three of the Blessed Hope Podcast. If you are enjoying the pod, tell a friend!

Thinking Out Loud:

The upcoming presidential election is not a lesser of evils choice since neither candidate (IMHO) has any business being president again. These are two very flawed and self-deluded men, both of whom are far too old to serve in such a demanding office, and too stubborn to do what is right for the country by stepping aside. Three cheers to the editors of the Dispatch for making the case to do what is right (vote for neither) instead of letting two main political parties foist terrible candidates upon us. Here’s their excellent editorial: The American People Should Demand Better
I wonder, who comes up with the names for medications I see advertised on TV and in social media, such as Cymbalta, Jardiance, Otezla, and Ozempic, etc. Why not name the drug for what it does? “I Feel Better,” “Make the Rash Go Away,” “Hurt less,” “Pee More Often,” “Poop Less” etc. And while we are at it, how about a bit more clarity with side-effects: “Take this and it might kill you,” or “side effects require you to take eight additional medications to counteract the side effects of this one.”
I’d like to see a few new “Reformed” medications come to market. Infralapsa, for those who cannot let go of trying to figure out the mysteries of predestination. Or Assurenza, for those who struggle with their assurance. Or Repenta, for those struggling with indwelling sin.

To read the rest, follow the link below

MusingsKim RiddlebargerMarch 13, 2024Lesser of evils, Reformed medication, dispensationalism, Calvin's EcclesiologyComment

Christ's Spotless Bride -- Some Thoughts on the Doctrine of the Church (Part One)

Some Thoughts on The Importance of the Doctrine of the Church —

Or How I introduced My Ecclesiology Course to Students

I understand that ecclesiology is not everyone’s favorite topic. No doubt it is the least read section in any systematic theology text—and that is not merely because the doctrine of the church usually comes at the end of the volume. For a host of reasons American Christians tend not to be interested in the topic. But after serving as a pastor and professor for over forty years, I have come to believe that ecclesiology is one of the most important topics for our time and well worth thinking about.

Here are the main points for consideration I made whenever introducing the topic to Reformed seminarians.

First, during my post-seminary days I taught graduate systematic theology and apologetics courses to mostly “five-sola” evangelical students at the Simon Greenleaf School of Law (now the Trinity Law School in Santa Ana, CA). Berkhof’s Systematic Theology was my text. I always dreaded coming to the closing chapters on the doctrine of the church because the class was filled with students who came from various evangelical churches. Many were professing Christians but had no ties to any church. Many were still in mainline Protestant churches but were soon to leave. Others stayed in the churches in which they were raised, or they followed the crowd to a celebrity pastor. Many of these students had picked their churches for reasons that had little if anything to do with ecclesiology or doctrine. Reading Berkhof pulled the church rug out from under their feet.

To read the rest, follow the link below

EcclesiologyKim RiddlebargerMarch 11, 2024Church as Bride of Christ, Importance of ecclesiologyComment

The White Horse Inn Tribute to "Dad" Rod Rosenbladt

Here’s the link to the White Horse Inn’s Tribute to “Dad” Rod Rosenbladt

Riddleblog UpdateKim RiddlebargerMarch 8, 2024More on Dad Rod Comments

"The Satisfaction Made by Christ" -- Article Two, Second Head of Doctrine, Canons of Dort

Article 2: The Satisfaction Made by Christ

Since, however, we ourselves cannot give this satisfaction or deliver ourselves from God’s anger, God in his boundless mercy has given us as a guarantee his only begotten Son, who was made to be sin and a curse for us, in our place, on the cross, in order that he might give satisfaction for us.

______________________________________

In the second head of doctrine, the Canons make the critical point in articles 2, 3, 4, that there is absolutely nothing that sinful men and women can do that turns aside (or satisfies) the wrath of God. This was also explained in the opening article of the first head of doctrine (Article One: God's Right to Condemn All People).

Since God’s wrath toward us results from our sin against his infinite majesty (both in Adam, and because of our actual sin), his justice demands that the satisfaction made be equal to the offense (Romans 3:25-26). Such satisfaction must be offered in order for the guilt of our sins to be forgiven. Because the offense is against the Holy God, there is no way a sinful person could satisfy God’s infinite justice and holiness. As the Heidelberg Catechism puts it in questions 16 and 17, the one who dies for our sins must be truly human because “God’s justice demands that human nature, which has sinned pay for its sin,” but goes on to remind us that one “sinner could never pay for others.” This is why, as the catechism notes, the one who offers the sacrifice must also be true God, “so that by the power of his divinity, he might bear the weight of God’s anger in his humanity and earn for us and restore to us righteousness and life.”

To read the rest, follow the link below

The Canons of DortKim RiddlebargerMarch 6, 2024Satisfaction of God's justiceComment

"Christ and Him Crucified" A New Episode of the Blessed Hope Podcast (1 Corinthians 1:18-31)

Episode Synopsis:

The cross of Jesus Christ is utter foolishness to those who are perishing in their sins. Yet, Paul tells the Corinthians that through message of the cross God reveals his wisdom and power. In the closing section of the first chapter of his first Corinthian letter, Paul explains how and why the preaching of Christ crucified confounds all those who seek mere human wisdom from sages, holy men, philosophers, prophets, and gurus across the ages, all of whom claim to be seeking after wisdom, but in reality are looking in all the wrong places.

The cross might be a shameful thing and a scandal in the minds of those Greco-Romans who think themselves to be wise, but it is here where we see how God rescues the weak and lowly to shame the wise–those who do not think it necessary to be redeemed from the guilt and power of sin. Paul’s audience in Corinth (Jews who seek after signs and Greeks who seek after wisdom) cannot grasp how the wisdom of God is revealed in a crucified Savior. For Jews, the cross is a stumbling block. For Greeks it is only so much foolishness. Both see the cross as the ultimate sign of weakness, humiliation, and shame. A crucified savior is a contradiction. Why would anyone embrace a dead and humiliated savior?

Yet, as Paul points out, the preaching of the cross turns the tables on those who think themselves to be wise. Through the proclamation of Jesus Christ and him crucified God saves his people from the guilt and power of sin, he calls the weak and lowly to faith in Jesus, he reveals true wisdom, and he shames the self-professed wise and powerful exposing them to be the fools.

The gospel of Jesus Christ confounds all those who see no need of a savior. It did so in the Greco-Roman world, just as it does in our own. But to those who have been called to faith in Jesus through this message of shame and scandal, “Christ Jesus, became to us wisdom from God, righteousness, sanctification, and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

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

Blessed Hope PodcastKim RiddlebargerMarch 4, 2024Christ crucified, Wisdom from GodComment

Paul on Christian Liberty in Galatians 5:1

The Following is taken from “For Freedom,” my exposition of Galatians prepared for listeners to the Blessed Hope Podcast (scroll down to the link under the Blessed Hope tab)

If anything is worth defending it is Christian freedom. In the face of the threat to such liberty posed by the Judaizers, Paul issues a stern warning to the Galatians– “for freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (Galatians 5:1). Anyone who seeks to be justified by obedience to the law of Moses, through receiving circumcision, through the keeping of Jewish dietary laws, or in observing the Jewish religious calendar, will fall from grace and come under God’s curse (Galatians 5:4).[1]

Paul has already pointed out that those who seek to be justified on the basis of works of law (Galatians 2:16), or place their confidence in what Paul identifies as the basic principles of the world (stoichiea) will find themselves in eternal danger (Galatians 4:3). In Galatians 5:1-12, Paul contrasts the Judaizing campaign of enslavement to the law with Christian liberty in Christ. This is yet another important plank in his case against the Judaizers.

In the first four chapters of Galatians, Paul issues several responses to Judaizing legalism. In chapter 5, we move into what some identify as the “practical section” of Paul’s Galatian letter, when the apostle takes up the practice of Christian liberty and exhorts the Galatians to defend it.[2] While Paul does change focus a bit from those redemptive historical events which culminate in the death of Jesus and justification through faith, here he describes the Christian life in light of the gospel revealed to him by Jesus Christ.[3] The apostle continues to set out sharp contrasts between opposing positions. Readers of Galatians are now well aware that Paul is fond of antithesis (contrast) as a rhetorical critique and he uses it repeatedly.

To read the rest, follow the link below:

Warfield on the Religious Life of Seminary Students

I grew up in an evangelical culture in which many depreciated the life of the mind, pitting “head knowledge” against “heart knowledge.” Those of us drawn to apologetics (a healthy and flourishing element in many of these same churches), found ourselves up against the accusation that striving to defend the faith or study Christian doctrine was the quest for “head knowledge,” allegedly connected to the sin of pride. It was charged that such an emphasis inevitably led to to “dead faith” and a cold heart. I recall a noted evangelical pastor laughing at those who went to “cemetery” (using a rather feeble bit of word-play to mock “seminary”). Of course, he was not theologically trained and this is often evident in his teaching and preaching.

When I first encountered B. B. Warfield’s tract, “On the Religious Life of Theological Students,” first published in 1911, I was greatly relieved that someone of much greater intellect and stature than I, made a case compelling case for uniting mind and heart. Prayer and theological study go hand in hand, or they should. This was required reading at Westminster Seminary California when I was a student and still is.

But this tract is not just for seminary students—although that is the primary audience. All Christians who love to read and study theology ought to give it a careful read. It can be found here: The Religious Life of Theological Students.

To read the rest, follow the link bellow:

“But I See Four Men” – Daniel 3:1-30 (An Exposition of the Book of Daniel–Part Seven)

Nebuchadnezzar Makes Good on His Promise

After Daniel interpreted the king’s frightening dream, Nebuchadnezzar was greatly relieved. In fact, the king was so thankful to Daniel that he acknowledged his young Hebrew servant’s God as “God of gods and Lord of kings, and a revealer of mysteries.” The Babylonian king even made good on his promise to reward anyone who could interpret his dream. He “gave Daniel high honors and many great gifts, and made him ruler over the whole province of Babylon and chief prefect over all the wise men of Babylon” (Daniel 2:48).

Daniel remained in service to the royal court until his death about 538 BC–living well into his eighties. But while Daniel remained a trusted court advisor to both Babylonian and subsequent Persian officials, his three Hebrew friends, Shadrach, Meshach, and Abednego, were serving elsewhere as high officials in the province of Babylon–a favor which Nebuchadnezzar granted to Daniel on their behalf. Although Nebuchadnezzar offered high praise to YHWH because he revealed the meaning of the dream to his servant Daniel (as recounted in chapter 2), it will become clear that the Babylonian king never gave up his pagan ways. He soon erected a golden statue and demanded that his subjects worship it. This strange demand is a mix of an over-inflated royal ego, ancient near-eastern power politics, combined with pagan religion. Once again, Daniel’s friends’ lives are in danger. This time Daniel will not rescue them but YHWH will, in what amounts to the next round in the on-going conflict between YHWH and the idols of Babylon.

The Book of DanielKim RiddlebargerFebruary 26, 2024The Fiery furnaceComment

The Basics – A New Heaven and Earth

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.

To read the rest, follow the link below

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.

______________________________________

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.

To read the rest, follow the link below

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.

To read the rest, follow the link below