Christ's Spotless Bride -- New Testament Images of the Church (Part Two)
Christ's Spotless Bride -- New Testament Images of the Church (Part Two)

In an age of growing uncertainty, increasing angst, and divisive tribalism, a number of strategies (often politically focused) have been proposed to stem the rising tide of unbelief and the social havoc of our times. But one important area of doctrine which speaks to these issues is often overlooked—ecclesiology, the doctrine of the church. In the first of this series (Christ’s Spotless Bride) I addressed some of the reasons why the doctrine of the church is not of interest to many, and why I think reflection on the nature and mission of Christ’s church offers important, if overlooked, answers to many of our current woes. In this and the next piece in this series I will consider a number of the images given us in the New Testament in order to stimulate thinking about how the church offers solutions to these contemporary problems, and then address some of the ways we ought to think about the church. These images of the church in the New Testament, along with the attributes and marks of the church (which will be taken up later), help us to better understand the nature of the church and the comfort to be found in the new covenant community.

New Testament Images of the Church

There are a number of images used in the New Testament to describe Christ’s church. Such images are but one way of approaching the doctrine of the church.[1] To understand the value of these images, an analogy to the doctrine of God (theology proper) might help. Scripture teaches us about God (who is incomprehensible in himself) not only by ascribing certain attributes to him (e.g., justice, knowledge, power) but also by identifying him as a certain kind of person or having a certain kind of role (e.g., king, shepherd, warrior).

But these attributes of God are analogical and anthropological and cannot be absolutized. God is like but also unlike human kings, and being a king does not exhaust who God is. Similarly, the church displays the images given us in certain respects, but none of them describes the church comprehensively. Louis Berkhof speaks of “figurative designations of the Church, each of which stresses some particular aspect of the Church.”[2] That is my approach here. There are certainly a number of these images given us in the New Testament which are well worth consideration.

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EcclesiologyKim RiddlebargerImages of the church Comments
"The Reasons for This Infinite Value" -- Article Four, Second Head of Doctrine, Canons of Dort
"The Reasons for This Infinite Value" -- Article Four, Second Head of Doctrine, Canons of Dort

Article 4: Reasons for This Infinite Value

This death is of such great value and worth for the reason that the person who suffered it is—as was necessary to be our Savior—not only a true and perfectly holy man, but also the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit. Another reason is that this death was accompanied by the experience of God’s anger and curse, which we by our sins had fully deserved.

_____________________________________

At this point, it is important to state with some precision what is implied in the previous articles. The reason why Jesus’s death can satisfy God’s justice and anger toward our sin is found in Christ’s incarnation. Jesus is the God-man who suffers and dies for us in our place. Since he is truly human, Jesus possesses our nature, and therefore can identify with us so that our sin can be imputed to him. He is one with us in every respect—sin excepted. As true man and the Second Adam (1 Corinthians 15:45), Jesus Christ stands in our place as our representative before God, just as did Adam in Eden as the biological and federal head of the human race. But unlike Adam, Jesus Christ endured all temptation without sin and lived a perfect life in fulfillment of all righteousness.

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The Canons of DortKim RiddlebargerSubstitutionary atonementComment
A New Episode of the Blessed Hope Podcast -- "You Are God's Temple" (1 Corinthians 3:1-23)
A New Episode of the Blessed Hope Podcast -- "You Are God's Temple" (1 Corinthians 3:1-23)

Episode Synopsis:

So what will it be? Milk or meat? Are the Corinthians spiritual toddlers? Or are they mature Christians? Since they are being drawn to the factions forming within the church (“I follow Paul,” “I follow Apollos”) it is clear that no matter how mature they think they are, in reality they are immature. Their lack of progress in Christian maturity provokes a response from Paul who challenges the Corinthians to consider who they are in Christ and how that should impact the way they understand the church and their relation to it as God’s temple, indwelt by the Holy Spirit.

The foundation of the church in Corinth is the gospel Paul has preached to them (he was the sower). Apollos came and helped build upon that foundation (the waterer). Since both were fulfilling the roles assigned to them by God, so why would the Corinthians see themselves as followers of Paul or Apollos when they should see these men as servants sent by God to build the church, not as leaders of factions.

The Corinthians are the temple of God, built upon the foundation of the gospel of Jesus Christ. How will they build on that foundation? Will they utilize the wisdom of God (Gold, silver, and precious stones)? Or will they continue build using human wisdom (wood, hay, straw)? Since they have chosen the latter, Paul exposes the fact that the divisions and factions within the Corinthian church are the result of spiritual immaturity which is ultimately a holdover from the Greco-Roman paganism in which the Corinthians had been raised. The time has come to move past infancy to maturity.

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

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Blessed Hope PodcastKim RiddlebargerChurch as temple, You are God's templeComment
He Is Risen! He Is Risen Indeed!!
He Is Risen! He Is Risen Indeed!!

A Reading for Easter -- Luke 24:1-12 (ESV):

But on the first day of the week, at early dawn, they went to the tomb, taking the spices they had prepared. And they found the stone rolled away from the tomb, but when they went in they did not find the body of the Lord Jesus.  While they were perplexed about this, behold, two men stood by them in dazzling apparel.  And as they were frightened and bowed their faces to the ground, the men said to them, “Why do you seek the living among the dead?  He is not here, but has risen. Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.”  And they remembered his words, and returning from the tomb they told all these things to the eleven and to all the rest. Now it was Mary Magdalene and Joanna and Mary the mother of James and the other women with them who told these things to the apostles, but these words seemed to them an idle tale, and they did not believe them.  But Peter rose and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; and he went home marveling at what had happened.

A Collect for Easter (URCNA Forms and Prayers):

Holy Father, giver of all perfect gifts, we join the heavenly choir to herald the news that you have defeated the powers of sin, death, and condemnation by the victory of Jesus Christ your Son over the grave. We confess that the circumstances of this present age often rise up to testify against the promise that you have declared in your Word. Nevertheless, we bring the experience of our hearts under your judgment: You have raised Jesus Christ from the dead as the first fruits of the whole harvest at the last day. As in his resurrection you have brought the new creation into this passing evil age, raise us up and seat us with Christ—in this life, through faith, and in the next, beholding with our own eyes the resurrection of our bodies in life everlasting. All of this we pray, with joy and thanksgiving, in Christ’s name.

Amen. 

Lord’s Day 17 (from the Heidelberg Catechism)

Q 45. How does Christ’s resurrection benefit us?

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

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

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

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Biblical Events, Biblical TheologyKim RiddlebargerEaster Comment
Good Friday
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).

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Biblical Events, Biblical TheologyKim RiddlebargerGood FridayComment
“Watch!” – Jesus’s Olivet Discourse (Mark 13:24-37)
“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.

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Biblical Events, Biblical Theology, eschatologyKim RiddlebargerThe Oloivet Discourse, Mark 13:24-37Comment
“The Gospel Must First Be Preached” – Jesus’s Olivet Discourse (Mark 13:1-23)
“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.

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Biblical Events, Biblical TheologyKim RiddlebargerMark 13, The Olivet DiscourseComment
Warfield on Jesus's Anger at the Death of Lazarus
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.”

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B. B. WarfieldKim RiddlebargerJesus's anger, death of LazarusComment
An Important New Book! Reformed Covenant Theology from Dr. Harrison Perkins
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.

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Reformed Resources, Biblical TheologyKim RiddlebargerReformed covenant theology Comments
"The Infinite Value of Christ’s Death" -- Article Three, Second Head of Doctrine, Canons of Dort
"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”).

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The Canons of DortKim RiddlebargerThe 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
"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

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Blessed Hope PodcastKim RiddlebargerThe foolishness of preaching, Demonstration of the Spirit's powerComment
“The Most High Rules the Kingdom of Men” – Daniel 4:1-18 (An Exposition of the Book of Daniel–Part Eight)
“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.”

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The Book of DanielKim RiddlebargerNebuchadnezzar's Second DreamComment
March Musings (3/13/2024)
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.

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MusingsKim RiddlebargerLesser of evils, Reformed medication, dispensationalism, Calvin's EcclesiologyComment
Christ's Spotless Bride -- Some Thoughts on the Doctrine of the Church (Part One)
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.

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EcclesiologyKim RiddlebargerChurch as Bride of Christ, Importance of ecclesiologyComment
"The Satisfaction Made by Christ" -- Article Two, Second Head of Doctrine, Canons of Dort
"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.”

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The Canons of DortKim RiddlebargerSatisfaction of God's justiceComment
"Christ and Him Crucified" A New Episode of the Blessed Hope Podcast (1 Corinthians 1:18-31)
"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

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Blessed Hope PodcastKim RiddlebargerChrist crucified, Wisdom from GodComment
Paul on Christian Liberty in Galatians 5:1
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.

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Biblical Theology, Biblical Events, Reformed Resources, Blessed Hope PodcastKim RiddlebargerPaul on Christian LibertyComment
Warfield on the Religious Life of Seminary Students
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.

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B. B. WarfieldKim RiddlebargerReligious Life of Theology Students, Head and Heart Comment
“But I See Four Men” – Daniel 3:1-30 (An Exposition of the Book of Daniel–Part Seven)
“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.

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The Book of DanielKim RiddlebargerThe Fiery furnaceComment