Posts in The Basics
The Basics – A New Heaven and Earth
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.

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The BasicsKim RiddlebargerHeaven, A new heaven and earth Comments
The Basics -- The Second Coming of Jesus Christ
The Basics -- The Second Coming of Jesus Christ

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

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

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

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

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The BasicsKim RiddlebargerThe second advent, Christ's second coming, The return of Jesus, The resurrection of the dead, The final judgment, the new heaven and earthComment
The Basics -- The Lord's Supper
The Basics -- The Lord's Supper

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

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

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

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The BasicsKim RiddlebargerThe Lord's Supper Comments
The Basics -- Baptism
The Basics -- Baptism

Before our Lord Jesus ascended into heaven, he left his disciples with the following command; “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19-20). Based upon these words of the Great Commission, it is clear that the mission of Christ’s church is to go into the world, preach the gospel, and make disciples of all nations. How do we make disciples? We start by baptizing them in the name of the Triune God.

Although many professing Christians today are strangely indifferent to the sacraments in general and baptism in particular, the New Testament knows nothing of someone who comes to faith in Jesus Christ but who is not baptized. While the exception to this is the thief on the cross for whom baptism was not possible (cf. Luke 23:40-43), the New Testament is very clear about the necessity of baptism as the sign and seal of one’s profession of faith in Jesus (cf. Romans 4:9-12). Not only does Jesus command his disciples in the Great Commission to make disciples of the nations by baptizing those who believe in Jesus, the Pentecost sermon preached by Peter ends with the following charge–“Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself” (Acts 2:38-39). Throughout the Book of Acts, heads of households are baptized upon a profession of faith in Christ, but these same individuals also present their entire households, including their children, for baptism (cf. Acts 16:14-15; 31-33; Acts 18:8).

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The BasicsKim RiddlebargerBaptismComment
The Basics -- The Sacraments
The Basics -- The Sacraments

Although any discussion of the role which the sacraments play in the Christian life seems too “catholic” for many evangelical Christians, they do play a very important role throughout the New Testament. The debate over sacraments was a huge point of contention at the time of the Reformation, not only with Rome, but between Protestants (Lutheran and Reformed, as well as opposition to the Anabaptists). Baptists and Presbyterians continue to exist today as separate Protestant church bodies for a number of reasons, but one big point of contention is the on-going debate over the meaning, mode, and subjects of baptism, as well as how we ought to understand the nature of the Lord’s Supper.

Summarizing the teaching of Scripture on this topic, the Heidelberg Catechism (Q 65) defines the two New Testament sacraments of baptism and the Lord’s Supper as “holy signs and seals for us to see. They were instituted by God so that by our use of them he might make us understand more clearly the promise of the gospel, and might put his seal on that promise.” And what is the promise of the gospel? “To forgive our sins and give us eternal life by grace alone because of Christ’s one sacrifice finished on the cross.”

The sacraments are visible signs and seals of God’s invisible grace promised to his people in the gospel (Romans 4:9-12).

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The BasicsKim RiddlebargerThe sacraments Comments
The Basics -- The Marks and Mission of Christ’s Church
The Basics -- The Marks and Mission of Christ’s Church

The New Testament has no category for someone who is a believer in Jesus Christ but who is not also a member of a local church. The reason is so obvious that we too often take it for granted. Since all true believers become members of the body of Christ by virtue of their union with Christ through faith, the New Testament assumes that those who are members of Christ’s body will naturally identify with a local assembly of those who likewise believe in Jesus and confess him as Lord before the unbelieving world. Sadly, many American Christians have completely different assumptions.

Given the rugged individualism of American culture and our innate suspicion of authority, many Americans who consider themselves faithful Bible-believing Christians make little connection between their own personal faith in Jesus Christ and membership in a local church. This is one of the most pressing issues of our day and it arises from a general indifference to the doctrine of the church, as well as the necessity of membership in a local congregation of fellow like-minded believers. John Calvin writes in his commentary on Isaiah, “We cannot become acceptable to God without being united in one and the same faith, that is, without being members of the church.” These two things, justification by grace alone through faith alone, and membership in Christ’s church are inseparable for Calvin, because all those whom our Lord justifies through faith, he also gathers together in a visible assembly, a local church. In agreement with Calvin, but putting the matter a bit differently, theologian Paul Avis once wrote that “Reformation theology is largely dominated by two questions: ‘How can I obtain a gracious God?’ and ‘Where can I find the true Church?’ The two questions are inseparably related.” Americans will embrace the former (justification) but never consider the latter (the necessity of church membership).

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The BasicsKim RiddlebargerThe marks of a church, the mision of the churchComment
The Basics -- Good Works and the Christian Life
The Basics -- Good Works and the Christian Life

Closely related to the doctrines of justification and sanctification is the subject of good works. One of the most common objections raised by critics of the doctrine of justification by faith alone is this: “If we are saved by grace alone, through faith alone, on account of Christ alone, what place does that leave for good works?” Even apostle Paul had heard a similar objection raised among Christians in Rome. “What shall we say then? Are we to continue in sin that grace may abound? (Romans 6:1).”

Questions like this one arise from the concern that if God’s grace is stressed too much, Christians will become lazy and indifferent to the things of God and will not demonstrate a sufficient zeal for good works. After all, what incentive remains to do those works God commands us in his word, if our standing before God depends upon the good works of another–Jesus Christ? More importantly, as the critics contend, if the doctrine of justification is true, and we are justified sinners even after we become Christians, then why do good works at all, since they are still tainted by our sin?

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The BasicsKim Riddlebargersanctification and good works, Why do good worksComment
The Basics -- Sanctification
The Basics -- Sanctification

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

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

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

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

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

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

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The BasicsKim Riddlebargerjustification sola fide, Faith alone, imputationComment
The Basics -- The Law and the Gospel
The Basics -- The Law and the Gospel

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

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

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

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The BasicsKim RiddlebargerLaw and Gospel Comments
The Basics -- The Order of Salvation
The Basics -- The Order of Salvation

When Christians speak of the “ordo salutis” we are referring to the “order of salvation.” While we should qualify any discussion of such an “order” by affirming that an omniscient God does not need to do things in sequential order as we do, nevertheless there is a logical order to the way in which God saves us from sin and its consequences. Since we are described as “dead in sin” (Ephesians 2:1-5) and unable to do anything to save ourselves from our dire predicament (John 6:44), God must act upon us while we are still “dead” in order to save us from our sins. The ordo salutis is simply an attempt to understand what actions God takes to save us, and in what logical order he accomplishes them.

This is not an abstract concept because Scripture itself speaks of our salvation as being accomplished for us according to a divinely-ordained progression. The first of these passages is the so called “golden chain” of salvation found in Romans 8:28-30. In that passage Paul writes,

and we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

The passage has been described as the golden chain because Paul not only speaks of an unbreakable order to the plan by which God saves us (the chain), but the apostle is clear that our salvation from beginning to end is the work of a gracious and sovereign God, who having begun the process of our salvation, sees it through to the end (the gold). There is no sense that some of those chosen by God are eventually rejected, or that there is something good within the sinner which moves God to have pity on them and then act on their behalf.

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The BasicsKim RiddlebargerThe Ordo Salutis, Order of salvation Comments
The Basics -- The Cross of Jesus Christ
The Basics -- The Cross of Jesus Christ

As the biblical account of redemptive history unfolds, the story of God’s saving purpose is revealed even as the story takes a number of surprising twists and turns. The New Testament opens with an angel announcing to a young virgin that God’s promised Messiah was at long last coming to visit his people and bring them salvation. Jesus was born of Mary, he grew to manhood, and began his public ministry after his baptism by John the Baptist (Matthew 3:1-13). As we read in Matthew’s gospel, when our Lord’s messianic mission got underway, “[Jesus] went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people” (Matthew 4:23).

Eventually, Jesus’ public ministry took him to Jerusalem. On the way there, Jesus informed his disciples, “the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death” (Matthew 20:18). It was John the Baptist who said of Jesus upon first encountering him, “behold, the Lamb of God, who takes away the sin of the world!” (John 1:29). Since Jesus came as Israel’s Messiah, the mediator of the covenant of grace, and fulfilled the anointed offices of prophet, priest, and king, the necessity of his death comes as somewhat of a surprise–although this death was foretold by the prophet Isaiah (Isaiah 52:13-53:12), who predicted that God’s promised Messiah was also the suffering servant spoken of throughout Isaiah’s prophecy. When Jesus entered Jerusalem in triumph on Palm Sunday, it appeared to all as though he would at long last take his place on Israel’s throne to restore the nation to its former greatness. But by Friday afternoon of that week, Jesus was dead, hanging on a Roman cross, having died an agonizing death by crucifixion.

Why did the story of our redemption take such a dark and foreboding turn? Why did Jesus need to die? Thankfully, throughout the New Testament, the biblical writers tell us why Jesus died and what his death means for us. When we briefly survey at the terms which the biblical writers use to explain the death of Jesus, the meaning and purpose of his death becomes clear.

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The BasicsKim RiddlebargerThe cross of Christ, the death of Jesus, Substitutionary atonement, Propititation, Sacrifice, Christ's redemption, reconciliationComment
The Basics -- Jesus Our Prophet, Priest, and King
The Basics -- Jesus Our Prophet, Priest, and King

The diagnosis is not very good. We are ignorant, guilty, and corrupt. But the prognosis is far worse. We are under the curse and face certain death. As fallen sinners ravaged by a threefold consequence of our sins, our hearts are darkened (Romans 1:21) and our thoughts are continually evil (Genesis 6:5). Our minds are clouded by sin and ignorant of the things of God (Ephesians 4:17-18). We labor under the tremendous weight of our guilt–the penalty for our many infractions of the law of God. We may delude ourselves into thinking that we have sinned against our neighbors only, but David knew that this was not true. “Against you, you only, have I sinned and done what is evil in your sight” (Psalm 51:4). We also suffer from the destructive pollution of our inherited sinful condition, which infects every part of us from the moment of conception. Born in sin as the Psalmist declares (Psalm 51:5), there is no good residing in us (Psalm 14:1-3). Our bodies, which are fearfully and wonderfully made (Psalm 139:14), become instruments to act out the wickedness that would otherwise lie hidden in our hearts (Romans 6:13). The bad news is very bad. Sin leaves us ignorant, guilty, and polluted, and therefore miserable.

But there is a glorious and miraculous cure from this disease. The good news of the gospel is that while “this is impossible with men,” nevertheless, with God, “all things are possible!” (Matthew 19:26). It was John Calvin who brought the so-called “threefold office” of Christ into prominence. Utilized by many in the subsequent Reformed tradition, the threefold office presents Jesus Christ as prophet, priest, and king, who in his saving work fulfilled all the anointed offices of the Old Testament. As Calvin pointed out, the threefold office of Christ is one of the best ways to explain our Lord’s redemptive work, which by design overcame our ignorance, our guilt, and our corruption, and which even now provides us with illumination (through Christ’s prophetic office), redemption (through his priestly office), and hope in the present (through his kingly office).

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The BasicsKim Riddlebargermunus triplex, Jesus as prophet priest kingComment
The Basics -- Jesus Christ, the Covenant Mediator
The Basics -- Jesus Christ, the Covenant Mediator

Christians often speak of important doctrines in the abstract. People speculate about election and predestination, the purpose and extent of the atonement, and so on, without making any connection between these doctrines and the person and work of Jesus Christ. But the Bible does not allow us to do this. If we follow the biblical pattern and language, we cannot even mention the subject of election, without at the same time mentioning that we are chosen from before the foundation of the world in the person of Jesus Christ, who was himself chosen by the Father to be the redeemer of the world (John 17:1 ff.). The seed of the woman mentioned in the first gospel promise (cf. Genesis 3:15) is Jesus of Nazareth, who has redeemed us through his saving work. And so on. This is why the eternal son of God became incarnate–to save his people from their sins. And this brings us back to the covenant of grace, and its mediator, Jesus Christ.

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The BasicsKim RiddlebargerChrist the MediatorComment
The Basics -- The Incarnation of Jesus
The Basics -- The Incarnation of Jesus

At the very heart of the Christian faith we find the doctrine of the incarnation–Jesus Christ, the second person of the Holy Trinity, and the eternal son of God, took to himself a true human nature in the womb of the virgin for the purpose of saving us from our sins.

The incarnation of Jesus marks Christianity off as a thoroughly supernatural religion, grounded in a specific truth claim–i.e., God was in Christ reconciling the world to himself (cf. 2 Corinthians 5:18). The incarnation aims not for the moral improvement, enlightenment, or personal benefit for the followers of Jesus, but accomplishes the salvation of all those sinners whom God has chosen to save in Jesus Christ. Jesus is not merely our example, but primarily our Savior.

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The BasicsKim RiddlebargerThe Incarnation of JesusComment
The Basics -- The Covenant of Grace
The Basics -- The Covenant of Grace

It is correctly said that covenant theology is the center of Reformed theology. In Eden, while under the covenant of works, all of humanity fell when the first of our race (Adam), rebelled against his creator, thereby plunging the entire human race into sin and death. It will take a second Adam (Jesus Christ) to perfectly obey the commandments of God so as to fulfill all righteousness (cf. Matthew 3:15). It will also require this second Adam to remove from us the guilt of our individual sins, as well as that guilt imputed to us from our first father, Adam’s “original sin” (cf. Romans 5:12-19).

But in order for the second Adam (Jesus) to accomplish these things, there must be a gracious covenant in which God sends Jesus to do what is necessary to redeem us from the consequences of our sin and guilt by earning sufficient merit to provide us with a righteousness which can withstand God’s holy gaze. This brings us to the covenant of grace in which all the requirements of the covenant of works (and its demand for perfect obedience) are fulfilled by the mediator of this covenant, the Lord Jesus.

The covenant of grace is the historical outworking of an eternal covenant of redemption (the so-called “covenant before the covenant”) in which the members of the Holy Trinity decreed before time that Jesus was to be the redeemer of those whom the Father had chosen in him, and that Jesus would do this on behalf of, and in the place of, all those elect sinners chosen from before the foundation of the world (cf. John 17:4-10; Ephesians 1:3-14). God’s saving grace is not directed to the world in general, making people “savable” if only they meet certain conditions (i,e., faith, repentance, or good works). Rather, God’s saving grace is directed to those specific individuals whom he intends to save through the person and work of Jesus. In this covenant of redemption, the Holy Spirit will apply the work of Christ to all those whom the Father had chosen, and for whom the Son will die, ensuring that all of God’s elect will come to faith in Jesus Christ through the preaching of the gospel–which is the divinely appointed means by which God’s elect are called to faith.

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The BasicsKim RiddlebargerThe covenant of grace Comment
The Basics -- Election
The Basics -- Election

As Americans raised in a democratic republic, we cling tenaciously to the principle “one person, one vote.” It is very easy (and almost natural) to carry over this principle to our understanding of redemption from the guilt of our sin. We mistakenly assume that God should give everyone a chance to go to heaven, and if people refuse God’s gracious offer, then people, in effect, send themselves to hell by refusing God’s gracious gift. This makes perfect sense on democratic presuppositions because in the civil kingdom (the political sphere) each individual is assumed to be entitled and empowered to determine their own course in life. And if this is true in American political life, then it should be true when it comes to the salvation of sinners. Right? Well, no. The Bible does not allow us to understand humanity’s redemption from sin in such rosy terms.

Because of Adam’s sin, we are all sinners by nature and by choice. As his biological children and heirs, we are born guilty for Adam’s act of rebellion in Eden. The Bible speaks of this as being dead in sin (Ephesians 2:1). This simply means that we are unwilling and unable to do anything to save ourselves. Because we are dead in sin, we cannot even take those first steps toward God that some Christians mistakenly think we should be able to make (cf. John 6:44, which tells us that on one can come to Jesus unless drawn by the Father). It is common to hear Christians describe God’s grace in generic, medicinal terms, or as a rescue from peril such as, “grace is like a medicine which, if we are willing to take it, enables us to come to Christ,” or that “grace is a life-ring which we must grab and cling to, or we will drown in our sins.”

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The BasicsKim RiddlebargerThe Doctrine of Election Comments
The Basics -- The Fall of Adam
The Basics -- The Fall of Adam

Most Americans operate on the sincere but misguided assumption that deep down inside people are basically good. When we compare ourselves to others, we might be able to measure up pretty well. Sure, there are some who we might begrudgingly admit are better people than we are, but still, we usually do pretty well in most of our self-comparison tests made against others.

The problem with assuming that people are basically good is that it completely ignores the fact that ours is a fallen race, under the just condemnation from God, awaiting the well-deserved sentence of death and eternal punishment. The reality is that on judgment day God is not going to compare me to someone else, who is a fallen sinner like I am. Instead, God will measure me against the standard of his law (specifically, the Ten Commandments), which is holy, righteous, and good (Romans 7:12). And when God measures me using the standard of his law, it will become all too clear that like everyone else descended from Adam, I cannot meet God’s standard of absolute and complete obedience to his commandments. I am a sinner. I am guilty before God. I am under the sentence of death. How did this happen?

For most folks, this dilemma immediately raises the question of fairness. Is it fair for God to judge me against a standard I cannot possibly meet? The answer would be “no,” if we were to look at this question in a vacuum without any biblical context. The Bible teaches that Adam was not only the first human (from whom all humans are biologically descended), but that Adam was created holy, without sin, and with the ability to obey God’s commands. Adam was placed in Eden for a time of probation under the covenant of works with its condition, “do this (not eat from the forbidden tree) and live,” or “eat from the tree and die.” Adam chose the latter, bringing down the covenant curse of death upon the entire human race. Many people agree with Ben Franklin’s famous adage that the only two things in life which are inevitable are death and taxes, both of which I might add, stem from human sin. Yet, the fact remains, death is not natural to the human race. Death is the consequence of the fall of Adam.

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The BasicsKim RiddlebargerAdam's Fall, Consequences of Adam's Fall, Original sin Comments
The Basics -- The Covenant of Works
The Basics -- The Covenant of Works

In Hosea 6:7, the prophet records the word of the Lord as follows: “But like Adam they [Israel and Judah] transgressed the covenant; there they dealt faithlessly with me.” Based upon this declaration it is clear that Adam stood in a covenant relationship to his creator while in Eden, and that Adam had indeed violated the terms of that covenant through a personal act of disobedience. In this declaration from Hosea, we find two very important elements of Christian theology as understood by Reformed Christians. The first is that Adam was created in covenant relationship with God–this covenant was not arbitrarily imposed upon Adam after God created him. Second, Adam’s willful violation of this covenant brought down horrible consequences upon himself, as well as upon the entirety of the human race whom he represents and which has biologically descended from him.

The identity and character of this covenant is a matter of long-standing debate. The covenant of works or, as it is also known, the “covenant of creation,” lies at the heart of the balance of redemptive history both before and after Adam’s fall into sin. Indeed, it is important to acknowledge the presence of this covenant from the very beginning of human history for a number of reasons. Because Adam was created as a divine image-bearer, he was therefore in a covenant relationship from the first moment of his existence, because moral and rational creatures are by their very nature obligated to obey their creator. If Adam should disobey the demands of this covenant–perfect obedience in thought, word, and deed—then Adam and all those whom he represents (the entire human race) are subject to the covenant curse, which is death.

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The BasicsKim RiddlebargerThe covenant of works, Adam in Eden Comment
The Basics -- Divine Image-Bearers
The Basics -- Divine Image-Bearers

With the language of the eighth Psalm clearly in mind (“you have made [man] a little lower than the heavenly beings and crowned him with glory and honor” v. 5), Reformed theologian Cornelius Van Til declared that as an image-bearer, Adam was created to be like God in every way in which a creature can be like God. These words sound rather shocking when we first hear them. But as Van Til goes on to point out, because Adam is a creature, he can never be more than a creature. He will never be divine. Christians cannot talk about the creation of humanity without first being clear about the fact that God is distinct from his creation, and he cannot be identified either with the world around us or its creatures.

The biblical account tells us that Adam was created in God’s image (Genesis 1:26), which indicates that Adam is neither divine, nor the product of some unspecified primordial process. Adam was created by a direct act of God in which Adam’s body was created by God from the dust of the earth, while his soul was created when God breathed life into the first human (Genesis 2:7). The divine image extends to Eve as well (Genesis 2:4-24). To be human then, is to be male or female and to bear God’s image in both body and soul, which exist as a unity of both spiritual (the soul) and material (the body) elements. To be a divine image bearer is to be an ectype (copy) of which God is archetype (original).

Because all men and women are divine image-bearers, we are truly like God, and we possess all of the so-called communicable attributes of God–albeit in creaturely form and measure. This is what constitutes us as “human” beings, distinct from and superior in intellectual, moral, and rational capabilities to the creatures who make up the animal kingdom. The creation of Adam and Eve marks the high point of the creation account (Genesis 1:28-31), as God pronounced the first man Adam to be “very good.”

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The BasicsKim RiddlebargerDivine image-bearersComment