"For Freedom" -- An Exposition of Paul's Letter to the Galatians (A Free Download)
"For Freedom" -- An Exposition of Paul's Letter to the Galatians (A Free Download)

I made the previous version of “For Freedom” available to those who listened to Season One of the Blessed Hope Podcast series on Galatians.

That version (1.0)—the script for the Blessed Hope Podcast episodes on Galatians—was a working draft which has now been edited and updated (version 2.0). I am making For Freedom available as a free PDF download for personal use only to anyone interested.

As you may know, the Blessed Hope Podcast is my on-going exposition of the letters of Paul. So far I have completed Galatians, 1 & 2 Thessalonians, 1 Corinthians, and will wrap up 2 Corinthians, before tackling Romans, Lord willing, in the Spring. The draft edition of 1 & 2 Thessalonians (v. 1.0) is also available, but I am currently in the process of producing an updated and expanded edition version (2.0).

Download the latest version of “For Freedom: An Exposition of Paul’s Letter to the Galatians” (PDF 187 pages)

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Galatians, Blessed Hope Podcast, Riddleblog PublicationKim Riddlebarger"For Freedom" -- An Exposition of GalatiansComment
“The Great Shepherd of the Sheep” Hebrews 13:17-25 — An Exposition of the Book of Hebrews–Part Twenty-Five)
“The Great Shepherd of the Sheep” Hebrews 13:17-25 — An Exposition of the Book of Hebrews–Part Twenty-Five)

What We Know and What We Do Not Know About the Book of Hebrews

By the time we come to the last chapter of the Book of Hebrews, we still know very little about the author of this epistle, and we know virtually nothing about the church receiving this remarkable letter. We don’t even know in what city the church receiving this letter is located–Rome or Alexandria. In the final chapter, the author implies that he personally knows those who were leading this church, and that he’s familiar enough with the congregation to tell them that he desires to return to see them again.

Although we don’t know much about the details of authorship and location, we do know the primary problem facing this church. Many of its members had returned (or were considering returning) to Judaism from which they had recently converted to Christianity. In response, the author skillfully proves to us that Old Testament types and shadows pointed ahead to Jesus Christ who is Israel’s Messiah, an eternal priest after the order of Melchizadek, and the mediator of the new covenant (with its greater promises). Jesus has none of the human weaknesses of Moses and he secures much better covenant promises. The author has made a compelling case for the superiority of Jesus Christ, as well as warning this congregation of the danger of neglecting such a great salvation and/or falling away from the Savior. And he now brings this letter to a close.

And so we wrap up this exposition of the Book of Hebrews. We considered the first sixteen verses last time, while we now conclude the chapter (part two) by covering verses 17-25. But with this section of Hebrews completed, we will have finished our study of this epistle–a most powerful and remarkable epistle indeed.

The Indicatives Are Followed by the Imperatives

As we saw in the opening 16 verses of chapter thirteen of the Book of Hebrews, the author shifts from setting out his case for the superiority of Jesus Christ (mostly indicatives–which are a statement of fact, things we are to believe) to issuing a number of imperatives (commands which we are to obey). These imperatives reflect the fact that those who have been made perfect by the one sacrifice of Jesus Christ should strive to live their lives in a manner consistent with that salvation secured for us by our covenant mediator.

In the opening verses of this concluding chapter, the author exhorts the congregation to “let brotherly love continue. Do not neglect to show hospitality to strangers . . .” to “remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body.” He exhorts them to “let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.” He adds, “keep your life free from love of money, and be content with what you have.” All of these things are found throughout the New Testament’s ethical teaching and should characterize those who have believed the gospel and been united to Jesus Christ through faith.

The author reminds this congregation that Jesus is with them during all of their trials, and since Jesus bore the shame and reproach of Israel when he died on the cross for our sins outside the city of Jerusalem as the final sacrifice for sin, “through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.” This is as clear a declaration as we find in all of Scripture that the Christian life is to be lived as a life of gratitude before God.

Since Jesus offered the once for all and final sacrifice for our sins, our obedience to God’s commands and our worship of God now become our acceptable sacrifice to God, because of what Jesus Christ has already done for us. Our good works as well as our worship should flow out of grateful hearts, made so by the joyful consideration of all that Jesus has done for us when he died for our sins and rendered us perfect before our heavenly father. Good works and praise of God, then, is our acceptable sacrifice under the new and better covenant.

To read the rest, follow the link below

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HebrewsKim RiddlebargerJesus the Great ShepherdComment
The Error that God’s Grace in Regeneration Can Be Thwarted—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (8)
The Error that God’s Grace in Regeneration Can Be Thwarted—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (8)

Synod rejects the errors of those . . .

Who teach that God in regenerating man does not bring to bear that power of his omnipotence whereby he may powerfully and unfailingly bend man’s will to faith and conversion, but that even when God has accomplished all the works of grace which he uses for man’s conversion, man nevertheless can, and in actual fact often does, so resist God and the Spirit in their intent and will to regenerate him, that man completely thwarts his own rebirth; and, indeed, that it remains in his own power whether or not to be reborn.

For this does away with all effective functioning of God’s grace in our conversion and subjects the activity of Almighty God to the will of man; it is contrary to the apostles, who teach that “we believe by virtue of the effective working of God’s mighty strength” (Eph. 1:19), and that “God fulfills the undeserved good will of his kindness and the work of faith in us with power” (2 Thess. 1:11), and likewise that “his divine power has given us everything we need for life and godliness” (2 Pet. 1:3).

This error appears in the Remonstrance of 1610 (the Arminian articles)—which affirm that grace is not irresistible. As the authors of the Canons have pointed out previously, faith and repentance have their origin in a prior act of God’s regeneration of the sinner while he or she remains dead in sin (cf. Colossians 2:13). Yet, Arminians insist that faith and repentance spring from the human will even after Adam’s fall. They reject the biblical teaching that faith and repentance are acts of the will made free after a prior sovereign act of God (regeneration). But if tied to an act of the human will (and not prior regeneration) then, of course, Arminians can contend that the grace of God can be resisted until such time as the sinner chooses to take avail of that universal, provisional grace, which God makes available to all. For the Reformed, regeneration precedes faith. For the Arminian regeneration results from faith—understood as an act of the human will—the choice to believe and repent.

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The Canons of DortKim RiddlebargerIrrestible graceComment
A Very Blessed, Happy, and Prosperous New Year to You All
A Very Blessed, Happy, and Prosperous New Year to You All

A Prayer for New Year’s Eve (The Year’s End)

Almighty and most gracious God, as we close the year with this day, we thank You for all Your tender mercies bestowed upon us during the whole course of our lives, and especially during this past year. Accept our thanksgivings for all Your blessings; fill our hearts with humility and love, with gratitude and trust. [Specific thanksgiving may be offered.]

For all these blessings we offer to You the sacrifice of our praises, and we acknowledge that through Your great goodness and help we are enabled to live our lives in peace, even though we have offended You in countless ways. O merciful God, pardon all who sincerely repent of their sins. Grant that, while our years are passing away, we may work out our salvation with fear and trembling in the time You give to us.

Enable us to press onward, always towards the end of our heavenly calling, even that blessed eternity, which Jesus Christ, Your Son and our Lord, has prepared for us. Amen.

New Year’s Day

Eternal and almighty God, we humble ourselves in Your presence to dedicate to You the beginning of this year by adoration, prayer, and praise.

We come before Your Supreme Majesty and acknowledge with gratitude the manifold blessings which You have freely bestowed upon us through the whole course of our lives. We thank You that, having preserved us to the present time, You have permitted us to enter upon a new year. You have not ceased, O most gracious God, to give to us the abundance of Your loving-kindness.

But You have especially sustained us with every spiritual blessing by keeping in our midst the light of Your gospel. You have granted us repentance through Your mighty help, through Your great goodness, and through the warnings of Your Word and Spirit, and have mercifully given to us favorable opportunities to grow in grace. Despite our unworthiness, for the love of Jesus Christ, take not away from us Your protection and favor.

Moved by Your grace, we devote ourselves to You at the beginning of this year, desiring to employ it better than we have done in the years that are past. And since this day also warns us that our years pass away like a flood, like a dream, give us grace that we may seriously number our days, that we may have a heart of wisdom, that we may discern the vanity of this life, and that we may aspire to that better life, when days and months and years shall be counted no more, forever.

While we continue in the flesh, may we more and more live, not according to its desires, but according to Your will. And grant, O God, that when our years shall come to an end, and the day of our death arrives, we may depart in the peace that passes all understanding and in the sure hope of life everlasting.

Favorably hear us through Jesus Christ our Lord. Amen.

From the Liturgical Forms and Prayer of the URCNA

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Riddleblog Publication, History and CultureKim RiddlebargerHappy New Year!Comment
“Jesus — The Lord of History” Some Thoughts in Anticipation of the New Year (Ephesians 1:3-14)
“Jesus — The Lord of History” Some Thoughts in Anticipation of the New Year (Ephesians 1:3-14)

The New Year — A Time of New Beginnings?

In the minds of many Americans, New Year’s Day is an occasion for parades and college football—until NIL and CFP ruined the latter. But the first day of the New Year is also a time of new beginnings. It is the first day of 2026 after all. As we enter a new year, it is customary to look back and reflect upon all the significant events of the past year. Various media outlets have spent much of the past week recounting the names and faces of those influential figures and celebrities who died in 2025. Christians lost a number of faithful saints as well. I am always amazed at how many of these people are already largely forgotten within a year of their death. It is a stark reminder that life is fleeting—we are but vapors after all (cf. James 4:14). The calendar keeps rolling on.

And then there are the poignant reminders of significant events of the past year including a host of human tragedies, natural disasters, and significant geopolitical events–including wars, and rumors of wars. But looking back is not all we associate with the new year. As is the custom, we are challenged to make a series of New Year’s resolutions about what we will do better next year or not do, as the case may be. Such resolutions too are but vapors which do not last. Nevertheless, this combination of things makes New Year’s a great time to consider the events of the recent past, as well as the nature of our hope for the future. In fact, this has been the historic practice of Reformed churches. Article 37 of the URCNA Church Order lists New Year’s Day (along with New Year’s Eve, Christmas, Good Friday, Easter, Pentecost, and Ascension Day) as occasions when the consistory may call the congregation together for worship.

Too Many Think Like Henry Ford

As with most things, the Christian take on the events of the past and our expectations for the future stands in sharp contrast to that of non-Christians around us. One place where the contrast between Christian and non-Christian thinking is most striking is in how we as Christians view the importance of history. Most Americans, I think, would agree with Henry Ford (the founder of the automotive company which still bears his name) who is widely quoted to have said, “history is more or less bunk. It’s tradition. We don’t want tradition. We want to live in the present and the only history that is worth a tinker’s ____ is the history we make today.”

If Ford is right, then the past is unimportant and irrelevant. What is important is the present, the here and the now. As a very pragmatic man and quintessential American, this makes perfect sense coming from someone like Henry Ford. Although he died in 1947, Ford’s sentiments still reflect the thinking of many of our contemporaries. This glib dismissal of everything which has gone before helps to explain why many Americans have little regard for tradition and institutions, why everything in this culture must be new and improved, and why so much of American life caters to those who demand instant gratification.

This is surely one reasons why so many of our contemporaries want little to do with serious thought or careful reflection. This anti-historical sentiment is reflected throughout American evangelicalism as well. People who think like Henry Ford will be much more interested in the local mega church with its garage band worship and all the bells and whistles than they will in a confessional Reformed or Presbyterian church. And from the usual comparative size of the these two types of congregations, it is obvious that very many of our contemporaries think like Henry Ford.

History Has No Goal or Purpose? Really?

This thoroughly pragmatic and utilitarian view of the world–all that matters is what works or what is useful–is also apparent when Ford reportedly defined history as “the succession of one ____ thing after another.” History has no goal or purpose. All that matters is the present. But this is where we as Reformed Christians must disagree. Why? Because Christianity is a religion necessarily grounded in history. We base everything we believe about the here and now in light of several very specific things which occurred in the past. As Christians, we see the present as but part of the larger story of redemption. We don’t believe that history is bunk, or the mere succession of one random thing after another. We believe history to be the outworking in time and space of God’s eternal decree–his eternal plan for the ages. Whatever happens in human history is part of God’s purpose, no matter how difficult this is to see in the midst of trial and tribulation.

Therefore, it is vital that we grasp the notion that history is the outworking of the will of God in our world because this is what gives everything that happens—good or bad—meaning and purpose. The events we recall from the past year are not simply random or disconnected events, one after the other. Rather, in these things we witness God working all things according to his will and purpose. He will bring all things to their divinely appointed ends—the telos. This is why “right now counts forever” as one famous Reformed thinker (R. C. Sproul) liked to remind us.

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Biblical Theology, History and Culture, Riddleblog PublicationKim RiddlebargerThe New YearComment
A Very Blessed Christmas to You and Yours!
A Very Blessed Christmas to You and Yours!

Merciful Father, You so loved the world that You gave Your only begotten Son.

He who was rich became poor for us, the eternal Word made flesh, a great Light shining in the darkness.

Only because of Your Word and Spirit have we seen that Light and been drawn into its brightness.

Give us the grace humbly and joyfully to receive Your Son, even as the shepherds and princes who welcomed Him, and to look no further for our redemption than to this child lying in a manger.

This we pray in the name of Jesus Christ, our Savior and Lord. Amen.

From Liturgical Forms and Prayers of the URCNA

Well-worth considering—B. B. Warfield on the celebration of Christmas (redux)

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Biblical Events, Riddleblog PublicationKim RiddlebargerA Blessed Christmas Comments
“My Father Assigned to Me a Kingdom”- An Advent Sermon (From Daniel 7 and Luke 22:24–30)
“My Father Assigned to Me a Kingdom”- An Advent Sermon (From Daniel 7 and Luke 22:24–30)

The Great Christmas Hymns—Why We Love Them

You are no doubt familiar with the well-known hymn, “Hark! The Herald Angels Sing,” which includes the phrase in the first stanza and again in the refrain, “glory to the new born king.” Many of us know these words from memory. We sing about a coming king with great gusto and emotion. But what do these words truly mean? What exactly is implied when we sing of Jesus as this newborn king, yet who is to be received by all the earth? How can we speak of that ruby-cheeked babe in a manger scene as the King of kings and Lord of Lords?

Christmas in America—Tough for Christians to Navigate

Christmas is a surprisingly difficult time to be a Christian in America, because Christmas as traditionally understood–the celebration of the birth of Jesus–has been transformed into a secularized shopping event known simply as “The Holidays.” During the four Sundays before Christmas (Advent) many Christians use each of these Lord’s Days in sequence to focus upon one aspect of the coming of the Savior on that first Christmas. Advent is intended to be an annual reminder of who Jesus is and what he has come to do for us. The very fact that a Savior must come to earth to save us from the guilt of our sins forces us to consider the reality that we are sinners in need of a savior. This is but one reason why the Christmas story is so compelling. The German Reformer Martin Luther’s best sermons were arguably his Christmas sermons. This story stirred many a Christian heart to compose the great music and hymns packed with rich theological content, which we love to sing when Advent comes each year.

Since the transformation of Advent into the secular gift-giving season, the traditional focus upon the birth of Jesus is almost completely lost. Given this continual barrage of a secularized “happy holidays” replete with a now svelte Santa and his reindeer, it is easy to reduce Christmas to a sort of “birthday party” for Jesus. The justification for the giving of gifts is tied to the imitation of the wise men from the east who brought Jesus gifts of gold, frankincense, and myrrh. Because these changes to the biblical Christmas story can be so subtle, and distort the biblical account of Christ’s birth so badly, this is but one of the reasons why the Puritan side of the Reformed tradition views the very idea of Christmas/Advent with an understandable suspicion

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Biblical Events, Biblical Theology, Riddleblog PublicationKim RiddlebargerAdvent from Dan 7Comment
Year-End Musings (12/19/2025)
Year-End Musings (12/19/2025)

Riddleblog and Blessed Hope Updates:

  • The schedule for Riddleblog posts and Blessed Hope podcasts will be a bit irregular between now and year’s end. I am taking some time off to enjoy the grand kids

  • Lord willing, in the new year look for an upcoming Riddleblog exposition of the Book of James, as well as a Blessed Hope Podcast season five series on the Book of Romans coming in the Spring of 2026 (upon completion of 2 Corinthians)

Thinking Out Loud:

  • The best thing about a made-up holiday like Festivus, is that it has pushed another made-up and much more farcical holiday (Kwanzaa) off the public radar

  • For a host of reasons, I am all in favor of a social media block for kids under sixteen (as Australia has done and the UK is considering). I am also sorta in favor of a social media block for everyone over sixteen

  • In light of the Reiner tragedy, why do so many podcasters, celebrities, and politicians (many of whom did not know the family personally or anything about their circumstances) feel compelled to pontificate about the Reiner family’s trials and troubles? These folks are playing the role of Job’s counselors—they are nothing but gawkers and click seekers hoping to explain or take advantage of someone else’s tragedy. The only true comfort Job received from his three friends (Eliphaz, Bildad, and Zophar—Job 2:11-13) was when they sat with him as he mourned and kept their yaps shut. There’s a lesson there

  • There’s a new Democrat candidate running for governor of California—gazillionaire environmentalist, Tom Steyer. Trying to sound like a tough guy, his initial campaign ad begins with Steyer taking the Lord’s name in vain. Not a peep so far from Christians who should be thoroughly offended by such a willful violation of the 3rd commandment

  • I have a confession to make—I watch Curse of Oak Island on the History Channel. Whew, glad to get that off my chest. The archaeological stuff and the scientific metallurgy for dating old objects and determining their composition is fascinating to me. Nor was Columbus the first European to arrive in the Americas—the Norse beat him by 500 years. But the Templar stuff and the “curse” nonsense is laughable. No wonder there is a “could it be?” drinking game

  • Two of my grandsons are now old enough for plastic army men as a Christmas gift! My yard is full of petrified decaying plastic relics of the grenade thrower, the mine sweeper, and the machine gunner from my youth and that of both of my sons. Now my sons and grandson’s yard will be a home to lost army men well. Next year will probably be the first electric train

To read the rest, follow the link below

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MusingsKim RiddlebargerIslam and War with the West, Festivus vs. Kwanzaa, Army men, Classic Michael Horton Comments
Meredith Kline on Common Grace and Millennial Views -- Pre and Post
Meredith Kline on Common Grace and Millennial Views -- Pre and Post

Danny Olinger’s new volume on Meredith Kline’s views on the book of Revelation is turning out to be an exegetical gold mine—as expected.

When considering Kline’s debate with J. Ramsey Michaels in the Westminster Theological Journal in the Fall of 1996—Michaels defended a premillennial reading of Revelation 20:1-10—Olinger raises an important point about the way Kline’s understanding of common grace impacted his evaluation of millennial views.

Kline expressed concern that the millennial question was too often debated apart from the larger context of the Reformed system of doctrine. Olinger points out that “of special interest” in Kline’s thinking, “is the way the doctrine of common grace fares in different millennial reconstructions, for the doctrine is a cornerstone of the Reformed view of history.”[1] Kline opposed the premillennial view of the first resurrection in Revelation 20:4-6,[2] as well as for another reason raised by Olinger—Kline’s view that premillennialism was in conflict with the Reformed understanding of common grace.

According to Kline, premillennialism fails to grasp the significance of the Noahic covenant in Genesis 8:15-9:17, which reveals that God rules the earth while extending a measure of earthly blessings (common grace) to believers and unbelievers alike. But premillennarians, who contend that Jesus returns to establish a millennial kingdom of a thousand years’ duration, necessarily hold “to a theocracy on earth before the consummation, a universal kingdom of Christ in which those blessings hitherto received in common by all men and often in greater measure by the unjust than the just are no longer apportioned according to the principle of common grace but according to a policy of special favor to the people of God.”[3] Olinger points out the difficult problem this raises for premillennarians. “The redeemed in premillennialism are already in possession of glorified natures and experience their public vindication over against the wicked, a contradiction of God’s covenantal guarantee in Genesis 8-9.”[4] The presence of redeemed saints in a millennial age established by our Lord at his return leads to other serious unintended consequences—such as the presence of evil in the millennium—as I have pointed out here.

Kline’s appeal to the Reformed view of common grace also poses a serious challenge to certain forms of postmillennialism.

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Amillennialism, eschatologyKim RiddlebargerM. G. Kline on common grace, M. G. Kline on postmil, M. G. Kline on Premil Comments
"Godly Grief" A New Episode of the Blessed Hope Podcast (2 Corinthians 7:4-16)
"Godly Grief" A New Episode of the Blessed Hope Podcast (2 Corinthians 7:4-16)

When Paul left Ephesus to visit Corinth in what is known as the “painful visit,” he became the object of a personal attack from an unnamed party. This was bad enough, but what made the matter worse was the fact that the Corinthians had done little if anything to support the apostle. This forced Paul to send the so-called “severe letter,” the text of which is lost to us. We may not have the letter, but we know the effects it had upon the congregation because they are explained to us in chapter 7 of 2 Corinthians. In the severe letter, Paul called upon the Corinthians to discipline the party who attacked him and caused so much disruption in the Corinthian church. It is also implied that he addressed the fact that some of the Corinthians were still engaging in practices which were not consistent with their profession of faith in Christ–sexual immorality and pagan idolatry.

Paul was forced to wait for word from Corinth to learn of the letter’s impact. Apparently he was on pins and needles until Titus brought word of the letter’s impact. Titus’s report gave Paul joy and comfort, especially when he learned that the letter brought about the desired result–“godly sorrow,” which he contrasts with “worldly sorrow.” The latter is the disappointment of failing to attain worldly things, while the former produced a sense of grief within the congregation that they had not done the right thing and needed to make things right. As difficult as this was for all concerned, the “severe letter” led to the repentance of the Corinthians, which was the best possible result.

Once Paul learned of the outcome, there was a great sense of relief that the Corinthians stepped up and did what was required. Therefore, when Titus brought news of this to Paul, both he and Paul were greatly comforted by this circumstance. Paul is now able to boast both in Titus’s work in Corinth, as well as in his own efforts in dealing with this issue. He can boast that the Corinthians were doing the right thing as difficult as that was. Paul had to confront the Corinthians–which required a painful visit and a severe letter. But things have changed. Now he can boast about them.

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

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Blessed Hope PodcastKim RiddlebargerLife of Titus, Godly grief, 2 Corinthians 7:4-16Comment
“The Same Yesterday and Today and Forever” Hebrews 13:1-16; (An Exposition of the Book of Hebrews–Part Twenty-Four)
“The Same Yesterday and Today and Forever” Hebrews 13:1-16; (An Exposition of the Book of Hebrews–Part Twenty-Four)

The Wrap Up Begins

The author of Hebrews brings his letter to a close. He is writing to a church going through a very difficult time of trial. We don’t know where this church was located (probably in Rome or possibly in Alexandria). Nor do we know much about the congregation–which likely was small and met in someone’s home. But we do know that one pressing issue facing this church was that a number of their members had left the congregation and returned to Judaism.

Throughout the first twelve chapters of this epistle the author has made his case for the superiority of Jesus Christ. As the creator of all things, and the redeemer of God’s people, Jesus is far superior to angels, to Moses, and to the priests of Israel. His is an eternal priesthood after the order of Melchizadek, and Jesus serves as priest in the heavenly temple, of which the earthly temple was a type and shadow. But as the author wraps up this epistle he issues a number of direct exhortations to those receiving this letter. These exhortations are well-familiar to readers of the New Testament. These include the need to love others (especially our brothers and sisters in Christ), to exercise hospitality, to have compassion upon those imprisoned (likely because of their faith in Christ), and that Christians must avoid all forms of sexual immorality. Yet, as the author goes on to point out, these exhortations only make sense in light of Jesus Christ’s sacrifice for our sins.

The Redemptive Historical Background

We will cover the first half of chapter 13 (vv. 1-16) in this exposition, and then next time, Lord willing, we will conclude our exposition of The Book of Hebrews.

As we saw in Hebrews 11, the author gave us a redemptive-historical survey (the so-called “hall of faith”) to make the point that a number of Old Testament figures were looking ahead to the fulfillment of God’s covenant promise. Some names on the list surprise us. That covenant promise is now fulfilled in Jesus Christ, who is, as we read in chapter 12, the founder and perfecter of faith. In light of the fact that God’s gracious covenant promises are fulfilled in Christ, the author exhorts us to run the race (live the Christian life) all the while keeping our gaze fixed upon Jesus Christ at the finish line. As sons and daughters of God (because of Jesus who is our mediator), we must endure the race, and at the same time grow to appreciate the discipline we receive from our heavenly father who loves us and does what is best for us because we are his adopted children.

As we saw last time in the previous installment in chapter twelve, God’s glory was manifest upon Mount Sinai as he give Israel his law. Sinai shook and the sky was filled with the signs of God’s holy presence–thunder and lightening. Because God’s holy presence consecrated the mountain, the people were warned that none dare approach (human or beast). Terrified, the people pleaded with Moses to go up on the mountain, listen to the voice of God, and then come back down to tell the people what it was that God had revealed. Apart from a mediator between sinners and a holy God, no one can dare enter the presence of God or withstand his holy voice. Because we are sinful, we risk being consumed by God’s holy wrath should he approach—unless a divinely-appointed mediator turns aside the wrath of God from us. That mediator is, of course, Jesus Christ.

And yet, as the author of Hebrews points out, as Christians we do not approach Mount Sinai, nor do we serve God under the old covenant with its sinful and weak human mediator in the person of Moses. No, the author says, we have come to a heavenly Mount Zion, a heavenly city (the New Jerusalem), and to the church of the living God (the church of the first born), whose members are even now enrolled in heaven. Because Jesus is the mediator of a new and better covenant, we have received a kingdom which cannot be shaken (unlike earthly kingdoms which will pass away when Christ returns). Because Jesus has died for our sins and covered our unrighteous with his perfect righteousness, it is with grateful hearts that we are now free to offer God acceptable worship with reverence and awe. As the author has pointed out, in every way, the new covenant is a better covenant than the old, because Jesus is a better mediator who offers better promises than God gave to Israel (types and shadows).

So, having made the point that all Christian believers are enrolled in the heavenly city and entitled to all the blessings earned for us by Jesus Christ, in chapter 13 the author now lays out a series of imperatives which flow out from the doctrine he has spent the previous twelve chapters explaining.

To read the rest, follow the link below

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HebrewsKim RiddlebargerHebrews 13:1-16Comment
The Error that Grace Is Mere Persuasion—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (7)
The Error that Grace Is Mere Persuasion—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (7)

Synod rejects the errors of those . . .

Who teach that the grace by which we are converted to God is nothing but a gentle persuasion, or (as others explain it) that the way of God’s acting in man’s conversion that is most noble and suited to human nature is that which happens by persuasion, and that nothing prevents this grace of moral suasion even by itself from making natural men spiritual; indeed, that God does not produce the assent of the will except in this manner of moral suasion, and that the effectiveness of God’s work by which it surpasses the work of Satan consists in the fact that God promises eternal benefits while Satan promises temporal ones.

For this teaching is entirely Pelagian and contrary to the whole of Scripture, which recognizes besides this persuasion also another, far more effective and divine way in which the Holy Spirit acts in man’s conversion. As Ezekiel 36:26 puts it: “I will give you a new heart and put a new spirit in you; and I will remove your heart of stone and give you a heart of flesh.…”

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A modern illustration of this 17th century error can be seen in a famous Christian tract which reflects similar confidence in the human will, claiming: “God has voted for you; the devil has voted against you. Your vote decides” whether you’ll spend eternity in heaven or hell. If the Synod of Dort had been conducted today, they’d have spent countless hours considering similar appeals from Evangelical pulpits proclaiming the same error as the Arminians. Instead of proclaiming Christ and him crucified and trusting the Holy Spirit to grant the new birth and create faith, contemporary preaching often centers around enticements such as the promise of a better and happier life, or even financial prosperity. It is not an accident that testimonies of celebrities are prominently featured. You can have the same spiritual experience they have, if only you are willing. Peer pressure too is used—everyone else is accepting Jesus as their personal Lord and Savior! What are you waiting for . . .

In many ways the refutation of this error addressees the heart of the Arminian system–the denial of the efficacy of grace, which is replaced by “gentle persuasion.” The Arminian system is grounded in the unbiblical assumption that after the fall of the human race into sin, people still retain the ability to respond favorably to the gospel. People are not dead in sin, but are understood to be “wounded in sin.” Evangelism often amounts to attempting to persuade people to believe in Jesus since they can do so if only they are willing to do so.

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The Canons of DortKim RiddlebargerPersuasion as faithComment
On the Nature and Extent of the Atonement -- A Look at Paul's Doctrine of Reconciliation in 2 Corinthians 5:17-21
On the Nature and Extent of the Atonement -- A Look at Paul's Doctrine of Reconciliation in 2 Corinthians 5:17-21

Shortly after I released an episode of the Blessed Hope Podcast on 2 Corinthians 5:14-6:2 entitled “God Was in Christ,” a discussion began on social media regarding the matter of “hypothetical universalism” and the question of whether or not this view is compatible with Reformed orthodoxy. The Synod of Dort said “no” to that proposal in the first refutation of errors under the second head of doctrine. So does Paul.

In 2 Corinthians 5:17-21, Paul's focus falls upon what reconciliation accomplishes for God’s people. This is Paul's indicative (we are reconciled to God through the death of Jesus) to a congregation in Corinth which had tolerated false apostles who sought to undermine Paul’s apostolic authority as well as the gospel he preached.  Paul’s imperative is found in 2 Corinthians 5:20—we implore you, "be reconciled."  Paul is, in effect, saying “do not listen to such teachers.”  To a church in turmoil, Paul urged the Corinthians to stand upon the gospel which he preached to them previously so as to be at peace with God.  Why?  Today is the day of salvation (i.e., the age of salvation). This is the context for a section of my exposition of the passage, reproduced below. 

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Biblical Theology, Blessed Hope Podcast, Reformed ResourcesKim RiddlebargerThe nature and extent of the atonement, 2 Corinthians 5:17-21Comment
Who Said That? (7) — Updated
Who Said That? (7) — Updated

Who Said That?

"I should like to make the young gentlemen of the rising generation as unlike their fathers as possible."

Please do not look up the answer—the whole point is to guess! Leaven your guesses in the comments using the link below

But if you can’t restrain yourself please don’t post the source and ruin it for everyone else.

Follow the link below, to leave your guess in the comments section

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Who Said That?Kim RiddlebargerWho said tha? # 7 Comments
"The Temple of the Living God" A New Episode of the Blessed Hope Podcast! (2 Corinthians 6:3-7:3)
"The Temple of the Living God" A New Episode of the Blessed Hope Podcast! (2 Corinthians 6:3-7:3)

Episode Synopsis:

Paul continues his defense of his apostolic ministry and office. In chapter 6, verses 3-10, he lays out an incredible catalog of those hardships which he has endured so as to preach the gospel, along with evidence of how God has sustained both Paul and his Gentile mission throughout each of these difficult trials. He has been slandered and praised and has experienced just about every possible human emotion along the way. He is not bragging as his opponents are doing, but pointing out the ways in which God has enabled him to conduct a ministry faithful to the gospel as centered in the cross of Christ and the message of the reconciliation of the holy God to sinners. None of the false teachers and braggarts in Corinth have such a track record of faithfulness.

Paul lets the Corinthians know that he has no secret agenda, nor is he withholding anything from them as their father in the faith. But he does regard them as children in need of instruction and warning. He challenges them to consider what it means to be numbered among the people of God. The Corinthians are to be careful not to ally themselves with those so-called Christians who claim to be believers, but whose conduct shows them to be otherwise. Paul also reminds the Corinthians not to be unequally yoked together with unbelievers since Christians compose the temple of the Lord as indwelt by his Spirit. The Corinthians are to break all ties to paganism and separate themselves from it.

As the living temple of the Lord, Christians are to strive to demonstrate godliness and holiness of life which reflects their status before God. As is his practice, Paul distinguishes between the imperative mood (what believers are in Christ) and the imperative (how their conduct should reflect the fact that they are the temple of the living God), and as such are to avoid the defilement of the body typical of Greco-Roman paganism–such as sexual immorality and idolatry. Christians are to strive to bring holiness to completion–part of which is to embrace Paul as an apostle of Jesus Christ, just as he accepts them as those for whom he cares deeply.

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

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Blessed Hope PodcastKim RiddlebargerChurch as temple, 2 Corinthians 6:3-7:3Comment
A Pastor's Secret Fears
A Pastor's Secret Fears

It should not come as a surprise that when pastors get together (at denominational meetings, joint services, or conferences) we talk shop. The usual topics are the three “Bs” — buildings, bodies, and budgets— along with discussions about the latest doctrinal controversy, who is teaching what, and current cultural and political trends which impact church life for good or ill. Since so much of what ministers do is intangible, it makes sense that we would look for ways to evaluate how our particular part of Christ’s vineyard is performing. One of the ways to do this is to compare numbers and talk about trends. Motives here are mixed, of course, but much of this is merely routine chit-chat and part of catching up with other friends in the ministry.

I was ordained in 1988 and have spent much time around other ministers in the years since. What follows (offered in a spirit of informative good humor) are things ministers admit to worrying and fretting about while chatting with their fellows. We tend to keep this stuff to ourselves, but truth be told, most of us have dealt with these fears, worries, and frustrations at one time or another.

So see these “secret” fears, follow the link below

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Just having some fun, Riddleblog PublicationKim RiddlebargerA Pastor's fearsComment
May You All Have a Happy and Blessed Thanksgiving!
May You All Have a Happy and Blessed Thanksgiving!

A Thanksgiving Prayer (from the URCNA’s Forms and Prayers):

Our Sovereign God, who created all things for your pleasure and who gives to all life, breath, and every good thing, we praise you for our creation, preservation, and all the blessings of this life. For rain and sunshine, in abundance and in lack, we acknowledge that our times are in your hands. You supply all of your creatures with your good gifts: the just and the unjust alike. Nevertheless, we especially give you praise for the surpassing greatness of your saving grace that you have shown to us in Christ Jesus our Savior. For our election in him before the foundation of the world; for our redemption by him in his life, death, and resurrection; for our effectual calling, justification, sanctification, and all of the blessings of our union with him, we give you our heartfelt thanks. And we look with great anticipation toward that day when you will raise us to life everlasting, glorified and confirmed in righteousness, so that we may sing your praises without the defilement of our present weaknesses, distractions, and sins. As you have served us with these gifts, we ask that you would give us grateful hearts so that through us you may serve our neighbors. In the name of Jesus Christ our Savior, Amen.

There is so much for which to be thankful! May you and yours have a very blessed Thanksgiving!

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Current Events, Riddleblog PublicationKim RiddlebargerHappy Thanksgiving!Comment
“Jesus, the Mediator of a New Covenant” Hebrews 12:18-29 (An Exposition of the Book of Hebrews–Part Twenty-Three)
“Jesus, the Mediator of a New Covenant” Hebrews 12:18-29 (An Exposition of the Book of Hebrews–Part Twenty-Three)

The Centrality of the Covenant of Grace

It has been said that the biblical teaching about the covenants lies at the heart of Reformed theology. No doubt, this is true. It has also been said that Jesus Christ is the central figure in redemptive history because he is the mediator of the covenant of grace. This is also true. Both themes of covenant and Christ’s work as mediator are found in the second half of Hebrews 12. In fact, as the author of Hebrews points out, apart from the mediator of God’s gracious covenant, we must face a holy God whose very presence will consume us.

In a culture such as our own where seemingly everything is trivialized–including the God of the Bible–it is vital that we take careful account of the God with whom we have to do. The God of the Bible is not the God of the sinful human imagination. Although he is loving and gracious toward us in Jesus Christ, he is also a consuming fire whose wrath will destroy us if not turned aside by the cross of Christ. As the author of Hebrews begins to wrap up this epistle, he reminds us that God’s people do have a gracious covenant with God because we have a gracious covenant mediator, Jesus Christ.

Keeping Our Eyes Upon Christ

We are making our way through the second half of Hebrews chapter 12. Recall that in the opening half of this chapter, the author set forth an exhortation for the persecuted Christians receiving this letter to persevere in the Christian life, all the while keeping their eyes on Jesus Christ, who is the founder and perfecter of faith. Using an athletic metaphor–the Christian life is like a race–the author reminds God’s people that Jesus Christ fulfilled the demands of God for us and in our place, so that when we grow tired or give up, when we complain and whine about our circumstances, we can take heart knowing that we can look to Jesus (at the finish line), “who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.” Jesus fulfilled his messianic mission, unlike us, who are very prone to quit or fail.

Because of Jesus’s perfect endurance (in fulfilling the demands of God’s law), we are to run the race knowing that God disciplines us because we are his sons and daughters. Using our earthly fathers as an analogy, the author of Hebrews informs us that God disciplines us because it is for our good—even if we do not like it, nor understand it—and because God loves us. This fact provides us with a perspective on life that non-Christians can never have–they see whatever happens to them as the result of cruel fate, nature gone amuck, or a vengeful God who is out to get them. But as Christians, we see in all our suffering and hardship both the discipline of God and the bloody cross of Jesus Christ, who knows our human weakness and understands our suffering. It is only when we keep these things in mind that we can run the marathon of life with our eyes trained upon the founder and perfecter of our faith, the Lord Jesus. The knowledge of what lies ahead enables us to run the race with endurance, and to see the value of the discipline of a loving father in the midst of the trials and tribulations of life.

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HebrewsKim RiddlebargerThe New Covenant Comments
The Error that Faith Is Merely a Human Act — The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (6)
The Error that Faith Is Merely a Human Act — The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (6)

Synod rejects the errors of those . . .

Who teach that in the true conversion of man new qualities, dispositions, or gifts cannot be infused or poured into his will by God, and indeed that the faith [or believing] by which we first come to conversion and from which we receive the name “believers” is not a quality or gift infused by God, but only an act of man, and that it cannot be called a gift except in respect to the power of attaining faith.

For these views contradict the Holy Scriptures, which testify that God does infuse or pour into our hearts the new qualities of faith, obedience, and the experiencing of his love: “I will put my law in their minds, and write it on their hearts” (Jer. 31:33); “I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring” (Isa. 44:3); “The love of God has been poured out in our hearts by the Holy Spirit, who has been given to us” (Rom. 5:5). They also conflict with the continuous practice of the church, which prays with the prophet: “Convert me, Lord, and I shall be converted” (Jer. 31:18).

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The Dutch Arminians (the Remonstrants) were seeking to establish several points in opposition to the Reformed. The first was to affirm that salvation is a gift from God, and is freely available to all who will choose it. But in order to establish the first point, the Arminians sought to deny the Reformed distinctive that people are dead in sin and inclined toward unbelief and self-interest—the manifestation of the “flesh” or fallen human nature. Therefore, the Arminians must contend that Adam’s Fall did indeed impact the entire human race, but God’s grace was universally available to all, and sufficient to save any willing to believe, provided they exercise their willingness to do so. According to Arminians, the Fall left Adam and his progeny wounded and sickened by sin, but nevertheless still able to seek grace, and once having done so, would find more grace available until such time as they are able and now willing to exercise faith in Christ (see the prior refutation of errors, number five). This is often framed as truism which is agreeable to many Americans, “God helps those who help themselves.” To put the matter in theological terms, Arminians speak of sin as act (not condition), so they also understand coming to faith as a human act.

But as the authors of the Canons have been pointing out from the opening article (and responding with appropriate biblical passages), such an optimistic and rosy view of human nature is contrary to the clear teaching of Scripture. We are dead in sin, we cannot come to faith in Christ unless and until we are given the new birth and called to trust in Christ through the preaching of the gospel. Human nature is thoroughly corrupt and Adam’s children are all sinful from head to toe. As dead in sin, we retain no natural ability nor desire to come to faith in Christ if left to ourselves. This ability and desire was lost in Adam’s Fall. For anyone to exercise faith in Jesus Christ (i.e., trust in him to save us from the guilt and power of sin) they must be born again through the power of the Holy Spirit, regenerated, and effectually called to faith through the Gospel. Regeneration (the new birth) precedes faith.

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The Canons of DortKim RiddlebargerFaith as act Comments