The Riddleblog

Lecture Three–Preaching and Biblical Theology

In our third and final lecture, I will discuss the benefit of placing the “box-top” of redemptive history before a congregation in order to provide the “big picture” categories needed to interpret the Bible correctly. Teaching these big picture categories to our hearers will better enable them to resist the pull toward the subjective turn associated with contemporary American spirituality, a turn which renders the Bible irrelevant, pulls biblical passages out of context, or which understands the Bible as something other than revelation from God. Reading and understanding the Bible through the lens of a well thought-out biblical theology goes a long way toward helping us draw proper conclusions about what the kind of book the Bible is, as well as guiding us to the proper application we ought to draw from those doctrinal dots we have connected together.

The Panorama of Redemptive History

Building upon the previous lectures, I will focus upon an interpretive framework developed along the lines Dr. Michael Horton describes as the internal architecture of Scripture–God’s covenants.[1] God’s story as revealed in his word is tied to specific historical events which make up that story. As such, this story is true and comes to us in words and sentences with subjects, verbs, and objects, thereby summoning us to listen and look outside ourselves, not turn within. Telling God’s story challenges all personal and subjective mythologies, and is actually far more interesting than anything we can dream up.

The panorama of the redemptive drama flows out of this covenant history taking us from the moment of creation, to Eden, to Adam’s creation and fall, to the person and work of a second Adam, Jesus, including his death, resurrection, and ascension, to a new creation when our fallen universe becomes the home of everlasting righteousness. This panoramic view provides the “big picture categories” (the box-top of a many-pieced puzzle), the importance of which we will discuss in the balance of our time.

As we turn to the relationship between preaching and biblical theology, again, we are reminded of the connection between the facts of God’s redemptive word and deeds and essential Christian doctrines connected to them. The father of Reformed biblical theology, Geerhardus Vos, writes,

If we can show that revealed religion is inseparably linked to a system of supernatural historical facts at its culminating epoch in Christ–as we think can be done, we can see that the faith of the Apostles and the faith of the Apostolic Church revolved around the great redemptive facts in which they found the interpretation of the inner meaning of the Savior’s life. To the earliest Christian consciousness doctrine and fact were wedded at the outset.[2]

The key event in the Bible–Jesus’s messianic mission–takes place in a specific context, one foretold throughout the Old Testament in the words of Moses and the prophets. Promise becomes fulfillment because God’s self-revelation is inseparable from historical events. There is a definite and discernible progress in the biblical narrative toward a final and ultimate goal–the renewal of the cosmos and the redemption of God’s people.

In our first lecture I addressed the importance of preaching apologetically–grounding our preaching in the fact that Christianity is at its heart a truth claim, a claim tied to specific historical events. When looking at the box-top we see a succession of such events–the period before and after Noah, the age of the patriarchs, the Exodus, the Conquest, the exile and return, Christ’s life and messianic mission, his death and resurrection, Pentecost, and the Ascension, all pointing ahead to our Lord’s return and the final consummation.

In our second lecture, we discussed the importance of preaching from the biblical text through the lens of a system of theology. This enables us to lay out the dots, so to speak, and then connect them for those in our congregations who otherwise might not make the connections. A biblically based systematic theology provides the proper theological categories through which to understand the Bible as the revelation of God’s story in history. Doing so exposes the futility of the turn toward subjective and self-referential epistemologies typical of contemporary American spirituality. Pushing our hearers to consider “what God said and did” is a powerful antidote to focusing upon subjective “feelings,” self-justifying opinions or that misguided question we hear far too often, “what does this verse mean to you?”

The “Big Picture” Categories

In this lecture, we continue to consider “big picture categories,” but this time from the perspective of their historical development in Scripture (the historica salutis). We are looking at categories as they develop throughout the course of redemptive history (a line) not topically as in systematic theology (a circle). We already know many of the proof-tests for our doctrines, so the challenge is to look to see how these doctrines extend throughout the whole of Scripture and which challenge those who have taken the subjective turn.

To read the rest, follow the link below

“The God of All Comfort” (2 Corinthians 1:1-22) A New Episode of the Blessed Hope Podcast!

Episode Synopsis:

For those of us who regard Paul as one of the primary figures in all of the New Testament, it is hard to comprehend a time when the apostle was under siege to the extent we find in 2 Corinthians. His authority was being challenged, and he was being compared to men whose rhetorical ability and charismatic gifts surpassed his own. Paul must open his letter to the Corinthians by defending both his apostolic office and authority against a group of false teachers who had infiltrated the church in Paul’s absence. The strained relations between Paul and the Corinthians must be remedied and the Corinthians need to deal with the presence of the false teachers who have done so much harm during Paul’s absence. Paul reminds the Corinthians that the Lord draws near in times of suffering. In fact, God uses suffering to further his purposes for Paul as well as the Corinthians. In the midst of it all, God is indeed “the God of all comfort.”

Paul recounts his difficult time in Asia Minor (specially while in Ephesus) facing death at the hands of an angry mob. The apostle felt as though the sentence of death was hanging over his head, but this forced him to rely not on himself or anything within his power, but to instead trust God to deliver him from such deadly peril. In turn, Paul directs the Corinthians to do as he had done–seek the God of all comfort–and trust that he will turn around the current situation in Corinth so that the church continues its witness to the pagans around them. Paul even appeals to the Corinthians to pray to this effect since this is God’s means of blessing them while at the same time enabling Paul to continue his work.

Paul addresses the importance of boasting in the right way and for the right reasons–so as to oppose those in Corinth who were boasting about personal achievement, status, a false spirituality, and who thought little of Paul by way of comparison. Paul hopes that the Corinthians understand that his conscience is clear. He has done those things he has said he will do. He has done nothing for personal gain, but only that which furthers the gospel and which brings blessings to God’s people. To see this work continue, the Corinthians must reject worldly wisdom but look toward the grace of God which is revealed solely in the person and work of Jesus Christ.

Show Notes:

I hope to release a new episode from season four on 2 Corinthians every two weeks. But the R’s have some travel planned so there will be some occasional delays in new episode releases.

The prayer hedge was strong this recording session—no airplanes, helicopters. barking dogs, nor neighbor’s lawn care.

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

Blessed Hope PodcastKim RiddlebargerAugust 25, 2025Apostolic authority, The God of all comfortComment

Preaching and Dogmatics

In this, my second lecture, I will discuss and emphasize the importance of teaching our congregations sound doctrine as the basis for making proper application. It is important to note at the outset that a sermon ought not be a doctrinal lecture. But given the concerns raised in my previous lecture, a little bit of doctrinal lecturing in our sermons might be in order–especially when we consider the number of times the Bible itself speaks of the importance of proper doctrine as a corrective to error, ignorance, and apathy, and repeatedly warns us about false teachers.

The question before us is simply this: “how do we communicate doctrine–the deep truths of the faith–while making such doctrine applicable to daily life?” Yes, I know that people want to cut out the doctrine and get right to the application–it is a common lament. But part of the mess we are in is that far too often, and far too readily, churches have caved in to what is actually an unreasonable demand. These concerns typically come from Sheilaists, Moralistic Therapeutic Deists, adherents of American Civil Religion, and Critical and Social Justice Theorists described in my previous lecture.

Our question is also especially relevant in light of our previous lecture in which we discussed the necessity of preaching apologetically–which I define as acknowledging that the Christian faith is a truth claim grounded in specific historical events, all of which culminate in the person and work of Jesus Christ–his incarnation, death, and resurrection. One of the peculiarities of Christianity is that its main doctrines are also historical facts. B. B. Warfield pointed out the obvious when he declared, “the resurrection of Christ is the fundamental fact of Christianity.”[1] The same holds true for Christ’s cross, his ascension, and a host of other factual occurrences which are loaded with doctrinal significance. Like the resurrection, these doctrines are tied to history (they occurred) but also become fundamental doctrines. If God did and said these things recorded in the Bible, then Christianity is true and its claims upon those things we believe and its commands as to how we are to act stand–despite the objections those who want to get right to the acting part, bypassing or down-playing the importance of what must be believed in order to act properly.

The New Testament Repeatedly Warns About False Doctrine and False Teachers

It should not come as a surprise that our work as ministers will be conducted under difficult circumstances. Throughout the New Testament we are warned in no uncertain terms of opposition to the Christian faith and its central doctrines in part, because it requires the hearer to trust someone other than themselves (Jesus) to save them from the wrath of God (if there even is such a thing). So we will begin our time surveying the various warnings in the New Testament about serious challenges raised by false doctrine and unbelief, then we will spend the balance of our time identifying some of the over-arching doctrinal categories necessary to equip our hearers to resist the challenges associated with our age.

The warnings about false doctrine given in the New Testament center around the ignorance of, confusion about, or opposition to specific Christian doctrines and teaching. As he faces death in a Roman jail, Paul’s lasts words to Timothy, leaves his associate with both a warning and an exhortation. In 2 Timothy 3:12-17, Paul tells Timothy,

Indeed, all who desire to live a godly life in Christ Jesus will be persecuted, while evil people and impostors will go on from bad to worse, deceiving and being deceived. But as for you, continue in what you have learned and have firmly believed, knowing from whom you learned it and how from childhood you have been acquainted with the sacred writings, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.

Paul’s point is that the nature of Scripture as “god-breathed” (i.e., having its origin in the will of God) establishes the Bible as the source of all Christian doctrine, the basis of our practice, and the sole standard by which all Christian proclamation and conduct is to be evaluated.

To read the rest, follow the link below

Optimism and Pessimism as Suitable Eschatological Categories Revisited

The term “optimistic” amillennialism is widely used these days, but I remain hesitant that it is of much value. I discussed the use of “optimism” and “pessimism” as proper adjectives along with the development of the “optimistic amillennial” moniker vis a vis the two main varieties of postmillennialism (Evangelical and Theonomic) on a previous episode of the Blessed Hope Podcast.

I make my case here: Eschatology by Ethos: Why Optimism and Pessimism Do Not Work As Eschatological Categories

Preaching and Apologetics

This is an edited version of my den Dulk Lectures given at Westminster Seminary California in April, 2021. The content of the lecture has been edited for publication here.

Preaching and Apologetics

“Like A Lion”

You may have heard the quip from the ever-quotable Charles Spurgeon: “The Word of God is like a lion. You don’t have to defend a lion. All you have to do is let the lion loose, and the lion will defend itself.”[1] There is much truth in Spurgeon’s comment. The pulpit is not the place from which to prove to your hearers that the Bible is the Word of God. The preacher’s job is to let the lion loose.

Before we proceed further let me briefly address the debate over apologetic method within the Reformed tradition and its impact upon my topic. I am of the opinion that B. B. Warfield was correct when contending that apologetics is a distinct theological discipline which belongs in theological prolegomena (the preparation for the doing of theology). This is contrary to the opinion of Abraham Kuyper and Cornelius Van Til who both understood apologetics to be a subset of theology proper.

But Warfield did contend that the theologian (or the pastor in the pulpit) must assume the truth of God’s Word because, presumably, the apologist has already done their work and passed along to the minister the Bible as the authoritative Word of God. Despite a disagreement about where apologetics belongs in the theological encyclopedia, Warfield, Kuyper, and Van Til were in full agreement about one thing–the minister enters the pulpit assuming that he’s about to let the lion loose and no defense of the Bible is needed — hence Spurgeon’s vivid metaphor. There is no disagreement between Reformed evidentialists and presuppositionalists on this point.

When I speak of the relationship between preaching and apologetics I too am affirming that it is not the duty of the pastor to use the pulpit to convince a congregation that the Bible is the Word of God. That discussion can and should be done in catechesis, Bible study, or in venues such as conferences or other forms of focused apologetics training. The minister preaches God’s word assuming every word in the Bible is true because that word was breathed forth by the Holy Spirit through the agency of human authors (2 Timothy 3:16).

Christianity Is a Truth Claim

Therefore, when I speak of preaching “apologetically,” I do not mean trying to convince people that the Bible is the word of God. What I do mean is preaching to a congregation in such a way as to show forth the lion’s huge fangs and sharp claws when the biblical text requires it. Preaching apologetically entails two points which I will raise to reinforce my thesis. The first point is that Christianity at its heart is a truth claim. When Jesus says in John 14:6, “I am the way, the truth and the life,” his words echo YHWH’s declaration in Isaiah 43:11, “I am the Lord, and besides me there is no savior.” Jesus is telling his disciples, among other things, that he is God in human flesh, that he is truth incarnate, and that salvation from the guilt and power of sin is found in no one else. Jesus declares himself to be the source and author of life. This is a truth claim. If that which Jesus says of himself is true, then necessarily all other religions and religious claims are false. There cannot be two ways, two truths, or two methods of finding life eternal.

To read the rest, follow the link below

Who Said That?

Who Said That?

"Our government makes no sense unless it is founded on a deeply felt religious faith--and I don't care what it is."

Please do not look up the answer—the whole point is to guess! But if you can’t restrain yourself, or if you know the answer, please don’t post the source and ruin it for everyone else.

Follow the link below and answer in the comments section

Who Said That?Kim RiddlebargerAugust 15, 2025Who cares what religion Comments

“The Reproach of Christ” Hebrews 11:23-28 (An Exposition of the Book of Hebrews–Part Nineteen)

The School of Redemptive History

While all the Old Testament saints mentioned in Hebrews 11 believed the same covenant promise–that God would be their God and they were his people–not all of them believed that promise under the same set of circumstances. Although a large clan who believed in YHWH, the patriarchs (Abraham, Isaac, and Jacob–the fathers of Israel) believed God’s covenant promise to grant their descendants the land of Canaan, make them a great nation, and give them so many descendants that they cannot be counted (Genesis 12).

Moses, however, came on the redemptive historical stage some four hundred years after God appeared to Abraham, when two of these covenant promises had already come to pass. Although effectively held captive in Egypt for many generations, the Israelites had become a great nation, and despite the difficult circumstances in which they found themselves, had grown in number well into the hundreds of thousands. But someone would have to lead the Israelites from their captivity in Egypt, across the Red Sea, through the desert of the Sinai, and then into the promised land of Canaan which was occupied by a number of fierce Canaanite tribes. That leader was Moses.

Examples To Us – They All Believed the Promise

In this series of expositions, we are working our way through Hebrews 11, the so-called “hall of faith.” Throughout our time in this chapter, I have made the point that the author’s primary purpose is not to give us a list of people to emulate (“have faith like Abraham”). Rather, his purpose is to remind us that each of these people mentioned in this chapter believed God’s covenant promise to provide a redeemer who would save them from their sins, and who would ensure that all the covenant promises which God makes to his people are fulfilled. To enable us to devote sufficient attention to each of the people who make the catalogue of those who believed God’s covenant promise, I have divided our study of this chapter into small sections dealing with the individuals who make the catalogue according to the period in redemptive history in which they live.

To read the rest, follow the link below

HebrewsKim RiddlebargerAugust 13, 2025Life of Moses, Hebrews 11:23-28Comment

“The Error of Denying Biblical Teaching Regarding the Image of God” — The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (2)

Synod rejects the errors of those . . .

(II) Who teach that the spiritual gifts or the good dispositions and virtues such as goodness, holiness, and righteousness could not have resided in man's will when he was first created, and therefore could not have been separated from the will at the fall.

For this conflicts with the apostle's description of the image of God in Ephesians 4:24, where he portrays the image in terms of righteousness and holiness, which definitely reside in the will.

_____________________________

As we discussed previously, this particular error of the Arminians has to do with one’s estimation of the effects of Adam’s fall upon the human race. If one believes that the human race suffered great impairment in the fall (as do the Reformed) then one must assign a proportionate amount of grace to undo these effects. If the fall brings great damage to human nature and ability, grace must repair that damage before people can come to faith in Jesus Christ.

Here, the critical question that must be asked is this: “does the fall bring about damage to essential human nature?” The authors of the Canons are careful to point out that, “yes, mankind suffered the loss of true righteousness, holiness, and knowledge in the fall, that these are part of essential (not accidental, in the sense of being “incidental to) human nature. The loss of them means that after the fall, even though humanity remains human because we retain the image of God, nevertheless, without the supernatural restoration of these essential characteristics through the new birth, men and women cannot come to faith in Christ apart from prior regeneration.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerAugust 11, 2025The imago, The Effects of the FallComment

New Episode of the Blessed Hope Podcast -- "The Theology of 2 Corinthians"

Episode Synopsis:

2 Corinthians just may well be the most difficult of all of Paul’s letters. 2 Corinthians assumes that the reader has a basic understanding of the geography of the Greco-Roman world (a map really helps), as well as some understanding of the ongoing situation in the Corinthian church which leads Paul to compose this letter (the fourth in a series of letters which Paul has sent to the church in Corinth). To get the most out of this letter, you need to get up to speed with its background and purpose.

But don’t let this keep you from taking the time to dig in with us was we strive to get to the heart of the letter, which is filled with meaty theology and practical application. Paul’s reason for writing amounts to a defense of his ministry and apostolic office. We learn a great deal about Paul as a person and the history of his Gentile mission in 2 Corinthians. As he prepares to return to Corinth, Paul explains his actions and motives including revealing his secret weapon–he is strongest when he is weak, because then he can do nothing else but count upon the mercy of God and the power of the gospel. Humanly speaking, Paul has much to boast about but he directs his readers back to the proper reason for boasting–to give God the glory and honor he alone deserves.

We’ll also find in 2 Corinthians more of Paul’s robust Trinitarian theology. In 2 Corinthians 13:14, Paul offers one of the most definitive Trinitarian declarations in all the New Testament. “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all.” Paul does much to explain the saving work of Jesus Christ in reconciling sinners unto the Father, as well as discussing the Holy Spirit’s role in God’s redemptive purposes. Paul is also clear about fallen human nature. We are as fragile as jars of clay and our bodies are mere tents until we are made alive by the Father, through the Son, and in the Spirit. There is much in 2 Corinthians about the glory of the new covenant, and the fading glory of the old, as Paul gives the Corinthians yet another lesson in understanding the course of redemptive history.

In the closing chapters, Paul lowers the boom on those whom he calls “false” apostles, men who are doing the devil’s work through teaching another Jesus and another gospel. He also identifies men he calls “super” apostles whose eloquent speech and style are vastly superior to Paul, and may have some sort of charismatic ministry, which they used not to glorify God, but to undermine Paul and drive a wedge between the apostle and the saints in Corinth. Paul will have none of it.

So even though 2 Corinthians can be tough going at first, it is very well worth our time and study.

To see the show notes or listen to the episode follow the link below

Blessed Hope PodcastKim RiddlebargerAugust 3, 2025Theology of 2 CorinthiansComment

August 1, 2025 Musings

Riddleblog and Blessed Hope Podcast Updates

Season Four of the Blessed Hope is underway! The season is entitled “Life in the Midst of Death” and is a deep dive into 2 Corinthians
I’m looking forward to some vacation time! Retirement is hard work. My wife knows where to find me, and I can’t use the excuse, “sorry, I can’t get to that right now, I have work to do”

Thinking Out loud:

I’ve given up on the NBA—I haven’t watched a game in years. I was a long-time Lakers fan (especially the “dream team,”) but I’m sick of hero-ball, stars constantly changing teams, teams playing no defense, and fact that the last two minutes of a close NBA game are insufferable to watch. No wonder NBA fans are bailing—NBA finals ratings were down badly again with no sign of a turn around
Meanwhile MLB is thriving, thanks in large measure to recent rule changes shortening the games and some great young stars
As the R’s move from TV to streaming services (like YouTube and Prime) I’m making it my policy not to order any product which interrupts something I’m watching with a pop-up ad. You interrupt me, I won’t buy your stuff
I’m not exactly a fan of Rosie O’Donnell and frankly, I’m happy that she and others like her have moved to Ireland, the UK, and Spain. But Trump calling her a “threat to humanity” and threatening to revoke her citizenship is a good reason for Melania to take his phone away from him after midnight
Despite the well-intentioned hopes that John “Ozzy” Osbourne was a closet believer, probably not a good idea to enter eternity with the moniker “prince of darkness.” Isn’t that title currently in use?
Nothing like small town news reporting. Here’s an actual on-line news link: “Bikini-clad man arrested after knocking over trashcans at 3 a.m. while possibly-poisoned dog taken into custody by animal control.” Must be nice to live in a place where stuff like that actually makes news

To read the rest of My Musings, follow the link below

Paul's Message of Hope for the Thessalonians--A Gospel Grounded in Eschatology, Election, and Redemptive History

Hope for the Future

For Paul, hope is directly related to the eschatological expectation associated with the person and work of Jesus Christ. We have hope for the future because of Christ’s resurrection and in light of his promise of his return following his ascension (cf. 1 Thessalonians 4:13-14). Paul is not speaking of a passive resignation to accept those trials and troubles which God may allow to come into our lives (as in certain forms of ancient stoicism which can function as a sort of practical atheism).[1] Rather, the hope of which Paul speaks is that all those things which God has promised to his people in Jesus Christ will, at some point, become a wonderful reality. As Gene Green points out,

The Christians’ hope was bound up with the coming of the Lord Jesus Christ, an event that is mentioned frequently in these letters (1:10; 2:19; 3:13; 4:15; 5:23; 2 Thess. 1:7–10; 2:1; and cf. 1 Thess. 5:8). The hope they held was not some vague expectation about a better future but rather solid confidence rooted in the expectation of Christ’s coming. This was the strong foundation that gave the Thessalonians the power to endure and persevere in the face of the tremendous hostility leveled against them.[2]

Such hope enables Christians to endure and remain steadfast knowing that “for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28). The life of Jesus in which the agony of Calvary leads to the glory of Easter is also exemplary for Christians as well. Suffering precedes glory. We know that we are not left on our own to suffer from the ambiguities of life as would a pagan or an atheist, who have no such hope and whose gods (if there are any) are weak, capricious, and arbitrary. As Christians, we may not know what the future holds, but we know who holds the future. Christ’s work of redemption is the basis of our hope for the future regardless of our present circumstances. Although new Christians, Paul gives thanks to God that the Thessalonians embraced this hope as fruit of their faith in Jesus. As is clear from the beginning of the letter, Paul is an eschatological thinker and has taught the Thessalonians that our Lord’s return is the “blessed hope” (cf. Titus 2:13).

To read the rest, follow the link below

Pauline StudiesKim RiddlebargerJuly 30, 2025Hope, Eschatology, ElectionComment

B. B. Warfield: "Is Justification by Faith Out of Date?"

This short essay is a real gem. It was originally published in The Christian Irishman, Dublin, on May 1911. It is republished in Selected Shorter Writings, Vol. 2 , 283-284. An online version can be found here.

Sometimes we are told that justification by faith is "out of date." That would be a pity, if it were true. What it would mean would be that the way of salvation was closed and "no thoroughfare" nailed up over the barriers. There is no justification for sinful men except by faith. The works of a sinful man will, of course, be as sinful as he is, and nothing but condemnation can be built on them. Where can he get works upon which he can found his hope of justification, except from another? His hope of justification, remember—that is, of being pronounced righteous by God. Can God pronounce him righteous except on the ground of works that are righteous? Where can a sinful man get works that are righteous? Surely, not from himself; for, is he not a sinner, and all his works as sinful as he is? He must go out of himself, then, to find works which he can offer to God as righteous. And where will he find such works except in Christ? Or how will he make them his own except by faith in Christ?

To read the rest, follow the link below

B. B. WarfieldKim RiddlebargerJuly 28, 2025justificationComment

Growing Up In the Christian Bookstore Industry and Becoming Reformed

My family owned and operated a Christian bookstore at Knott’s Berry Farm—The Inspiration House. My folks opened the store in 1955, and I closed the store in January of 1995 to work at CURE (Christian United for Reformation). The White Horse Inn went on the air in 1990 and Christ Reformed Church held its first service on October 29, 1995.

In the picture above (taken about 1977) I was in my early twenties and had just graduated from college (Cal-State Fullerton) with a degree in Business Administration. At this point in my life, I had no idea where the Lord would take me. My embrace of Reformed theology would begin a few years later.

Some of you have asked if I could post all the links to the posts in the “Memories from Those Days When I Was Becoming Reformed and Working in the Christian Bookstore Industry” series in one place for convenience—so here you go.

Follow the link below to see the “links” to posts in the series

Calvin on Prayer -- Christ's Mediation Is the Basis for Intercession

20. Christ is the eternal and abiding Mediator

Calvin was concerned about an error in his day which held that Christ was mediator, but left “intercession” (prayer on behalf of others) to believers. Elsewhere, Calvin speaks of the “Sophists” (the Roman theology professors at the Sorbonne in Paris) as “sporting with Scripture.” Here he speaks of their denial of Christ’s on-going intercession on behalf of believers as “nonsense.” He even mocks them for not giving Jesus the full honor due him.

This babbling of the Sophists is mere nonsense: that Christ is the Mediator of redemption, but believers are mediators of intercession. As if Christ had performed a mediation in time only to lay upon his servants the eternal and undying mediation! They who cut off so slight a portion of honor from him are, of course, treating him gently!

To refute such nonsense Calvin appeals to Scripture—citing those texts which teach what the Sophists deny, namely that Christ is mediator and intercessor.

Yet Scripture speaks far differently, disregarding these deceivers, and with a simplicity that ought to satisfy a godly man. For when John says, “If anyone sins, we have an advocate with the Father, Christ Jesus” [1 John 2:1], does he mean that Christ was an advocate for us once for all, or does he not rather ascribe to him a constant intercession? Why does Paul affirm that he “sits at the right hand of the Father and also intercedes for us” [Rom. 8:34]? But when, in another passage, Paul calls him “the sole mediator between God and man” [1 Tim. 2:5], is he not referring to prayers, which were mentioned shortly before [1 Tim. 2:1–2]? For, after previously saying that intercession is to be made for all men, Paul, to prove this statement, soon adds that “there is one God, and … one mediator” [1 Tim. 2:5].

Calvin cites a favorite of the Sophists (Augustine) to make his point, before appealing to additional texts from Paul.

To read the rest, follow the link below

John CalvinKim RiddlebargerJuly 23, 2025Christ's mediation Comment

Season Four of the Blessed Hope Kicks Off with "An Introduction to 2 Corinthians"

Episode Synopsis:

“Life in the Midst of Death” An Introduction to 2 Corinthians

When we wrapped up season three (our deep dive into 1 Corinthians), Paul was in Ephesus responding to reports from Chloe’s family about troubling things going on back in Corinth. About the same time, Paul received a delegation from Corinth asking a series of questions about various matters which were disputed or required Paul’s instruction. The Corinthians were a divided church, struggling with many of the issues one would expect of a new church in a very pagan environment with all its temptations and distractions.

Paul responded to these troubling reports in the letter we know as I Corinthians. At the close of the letter, Paul indicated that he plans to come to Corinth as soon as he could and that in the meantime he would send them Timothy to help out.

Fast forward six months or so. Paul has sent Timothy to Corinth. Paul has sent Titus to Corinth. Paul has visited Corinth himself and it did not go well–an event now immortalized as the “painful visit.” Things had gotten so bad that Paul even sent what is known as the “painful letter”– the contents of which have been lost to us, but which called for the Corinthians to take steps necessary to remedy its ills. Although the Corinthians did what Paul had asked of them–they disciplined an individual who challenged Paul’s authority in such a way as to do great harm to the whole church–the relationship between Paul and the Corinthians remained strained. His critics tried to take advantage of the situation.

Paul made his way from Ephesus to Macedonia and was preparing to head south to Corinth for yet another visit–one he hoped would not be as painful as his previous visit. In the letter we now know as 2 Corinthians, Paul writes to defend both his apostolic office and his Gentile mission, and to discuss both his travel plans and the offering being collected for the church in Jerusalem. But after composing much of the letter (chapters 1-9), Paul got additional news that false teachers and false apostles were causing havoc in the church, and so Paul adds four very pointed chapters (10-13) in which he rebukes the false teachers and those foolish enough to be taken in by them. Yes, he will return to Corinth and yes, he retains both his apostolic office and authority despite his detractors in Corinth. And no, he will not let his detractors undermine his mission to preach the gospel.

Show Notes:

The fourth season of the Blessed Hope is under way — a deep dive into 2 Corinthians. There are 70 previous episodes over three seasons (Galatians, the Thessalonian letters, and 1 Corinthians)

I will do my best to keep the same bi-weekly schedule as with previous seasons, but I do have some travel coming up, so I may skip a week or two as we move into August and then into the Fall

I will try to keep the episodes to around an hour or less when I can. But there are several passages which may require longer treatment

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

Blessed Hope PodcastKim RiddlebargerJuly 21, 2025Intro to 2 CorComment

Who Said That?

Who Said That?

“My ex-wife is the Antichrist’s sister”

Please do not look up the answer—the whole point is to guess! But if you can’t restrain yourself, or if you know the answer, please don’t post the source and ruin it for everyone else.

You can leave your guesses in the comments section—follow the link below

Who Said That?Kim RiddlebargerJuly 18, 2025The Antichrist's sister Comments

“God Is Able” Hebrews 11:17-22 (An Exposition of the Book of Hebrews–Part Eighteen)

Setting the Context — Abraham and Sarah

We’ve all heard people complain that the Bible is boring. But when we take a look at the events of redemptive history, we find what has to be the most interesting and compelling story in all of human history. In Genesis 12, God calls a man named Abraham and his wife Sarah to leave their home and move to a new country as yet unseen. Abraham obeys. God then tells Abraham that he will become the father of a great nation, and will have so many descendants that only God can count them all. What makes this promise so remarkable is the fact that Abraham and his wife were nearly one hundred years old, and was impossible—humanly speaking—that they would be able to conceive a child.

Yet, despite the physical limitations of old age, Abraham and Sarah believed that God would make good on his promise. And then when Sarah gives birth to a son (Isaac) through whom the promise would be fulfilled, and after the boy grew to manhood, God appears to Abraham yet again, and this time commands Abraham to take his only son and sacrifice him. What? How could God command such a thing? How could God’s promise be fulfilled if the heir is dead? And what would Abraham do in light of such a command? This is not only a compelling story and a startling turn of events, it raises a number of questions about the mysterious redemptive purposes of God, one of several questions about the patriarchs addressed in the 11th chapter of Hebrews.

The Nature of Faith – They All Believed God’s Promise

In Hebrews 11, we find the so-called “hall of faith” – that list of Old Testament luminaries who are considered to be examples of people who had great faith under the most trying of times. As we have seen in previous installments when covering this chapter (chapter 11), the author of Hebrews’ focus falls not so much upon the examples these people set for us (although this is certainly a part of what is in view), but primarily upon the fact that these people all placed their trust in the same thing–the immutable and gracious promise of the covenant making God to provide his people with a Messiah who will redeem them from their sin.

To read the rest, follow the link below

HebrewsKim RiddlebargerJuly 16, 2025Abraham, Isaac, Noah, Enoch, AbelComment

“The Error of Teaching That Original Sin Condemns the Entire Human Race” — The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (1)

Having set forth the orthodox teaching, the Synod rejects the errors of those

(I) Who teach that, properly speaking, it cannot be said that original sin in itself is enough to condemn the whole human race or to warrant temporal and eternal punishments.

For they contradict the apostle when he says: Sin entered the world through one man, and death through sin, and in this way death passed on to all men because all sinned (Rom. 5:12); also: The guilt followed one sin and brought condemnation (Rom. 5:16); likewise: The wages of sin is death (Rom. 6:23).

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The first error of the Arminians addressed by the Canons under the third and fourth head of doctrine is the teaching that although the human race is fallen in Adam, Adam’s act of rebellion and the resulting “original sin” is not the basis upon which the unbelieving members of the human race will be condemned.

According to the Arminians, Adam’s sinful act plunged the human race into sin and condemnation, but the death of Jesus Christ (they contend) remits the guilt of that original sin. Since people are actually condemned to eternal punishment, however, it is not because of imputed or inherited guilt from Adam’s sin that such punishment comes about. Having remitted the guilt of Adam’s sin and removed the grounds for God’s just condemnation of the entire human race, it is now left up to the individual sinner to believe in Jesus Christ (as enabled by prevenient grace secured by Jesus Christ) and thus be saved. Should the sinner reject the Savior, they are lost.

Arminians teach that those who are condemned, reject Jesus Christ and are punished for actual sins only, not because of the imputed guilt and inherited corruption resulting from Adam’s act. “Fairness” supposedly dictates that we can only be held responsible for our own acts, not for the actions of another. This denial of the imputation of the guilt of Adam’s sin to all of his descendants sets up a very serious theological precedent, which, as we will see, has grave consequences for the gospel.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerJuly 14, 2025Original sin, Orginial guiltComment

Don't Have the Gift of Interpretation? AI Can Interpret Tongues for You

Just when you think you’ve heard it all . . . From Protestia

I’m not one to be freaked out by AI, but it never occurred to me that someone would think to do this..

Shawn Bolz continues to discredit himself more and more as a spiritual leader and supposed prophet of God, recently claiming that ChatGPT is interpreting tongues.

Beloved by whom?

Once a prominent and beloved prophet, Bolz has been canceled by several major charismatics over multiple allegations that he has been using secretly gathered social media information to make accurate ‘prophetic words’ over people, including one that nearly led to the death of a young woman.

Sometimes you are known based on those who “cancel you.” Phony prophecy? “I’m shocked that fake prophecy is going on in here!”

He has been canceled by Sid Roth, TBN, and especially by Bethel Church, where, after leaked text messages from Bethel Church’s head prophet Kris Vallotton called Bolz a fake and a phony, the church released a formal statement suggesting that Bolz engaged in sexual harassment and false prophecies.

How do you get to be “head prophet”? The title means there must be more than one. Does it depend upon who makes the best “guesses” (“prophecies”)?

To read the rest, follow the link below

American Religion, History and CultureKim RiddlebargerJuly 11, 2025AI interpreting tonguesComment

Rapture Stuff, Again

It is time for the annual “Rapture Index” check-up. It currently stands at 181, which remains in the “fasten your seat belts” territory. The all-time high was 189 (on October 10, 2016, and again in 2023). With all the culture war unease, political tribalism, and “wars and rumors of wars” currently in the air, I suspect the proprietor must be sympathetic to Trump, which is why the index is as low as it is. If all the typical punditry signs are showing things getting worse, but you like the guy in charge, you probably cannot bring yourself to push the index higher. That is not supposed to happen on his watch.

And I keep asking, why would you want to “fasten your seat belts” if the rapture was near? Wouldn’t that leave a nasty mark when you get snatched away?

To read the rest, follow the link below