“Do Not Love the World” The Fourth in an Exposition of John’s Epistles (1 John 2:12-17)
“Do Not Love the World” The Fourth in an Exposition of John’s Epistles (1 John 2:12-17)

Not Specific Things, But an Attitude

Christians don’t seem to worry about this much anymore, but in the churches of my youth it was common to hear sermons on the evils of “worldliness.” “Worldliness” was always tied to certain things–cigarettes, alcohol, playing cards, women wearing pants, men with long hair, and other assorted man-made blue laws. We were taught that if you avoided these things, you would not become “worldly.” If you are old enough to remember such sermons, you know exactly what I am talking about. If you are not, count your blessings! Yes, John commands us “do not love the world, for the world is passing away.” But John is not warning us about sinful things, but a sinful attitude tied to the lusts of the flesh, the desire of the eyes, and the pride of possessions. Not only does John warn us about loving the world, he also reminds us that everything connected to this fallen world is destined to perish. Darkness will one day give way to light, because the light (and everything connected to it), will abide forever.

Proto-Gnosticism Is In the Background

John’s first epistle has given us a fascinating look at some of the serious issues facing the churches of Asia Minor toward the end of the first century. We are now in the second chapter of 1 John, working our way through John’s catalogue of the four things which should characterize those who walk in the light–those who have been given life by the word of life, who is God manifest in the flesh. According to John, those who walk in the light will confess their sins (1 John 1:5-2:2), and will strive to obey the commandments of God (2:3-11). We have covered these two distinctives in previous expositions. The third thing which should characterize those who walk in the light is that they are not to love the world (2:12-17). In verses 18-29, John warns the churches that many antichrists have already come into the world–a topic to which we’ll turn next time, Lord willing.

Recall that John is dealing with an early form of Gnosticism which stresses “secret knowledge” and which sets up a dualism between spirit (good) and matter (evil). I’ve already spent considerable time on the distinctives of this proto-Gnosticism, so I would encourage you to look at the previous expositions in this series to understand the circumstances and context in which John’s three epistles were written. In order to properly interpret these epistles, we need to know three things: 1). Why does John write these epistles? 2). We must understand the error John is writing to correct, and 3). We need to notice that virtually everything in these epistles echoes John’s earlier statements in his gospel.

The Gnostic dualism (between spirit and matter) makes our Lord’s incarnation an impossibility. In the Gnostic conception of the universe, how can Jesus be God in human flesh when pure spirit (God) cannot come into contact with matter (which is evil)? These proto-Gnostics were forced to explain Jesus’s physical appearances in the gospels by contending that while Jesus was truly God, he merely took the form (or the appearance) of a man. In other words, Jesus was God, but not human. This is the heresy known as docetism, which John ties directly to the spirit of antichrist.

The Gnostic Heresy and the Spirit of Antichrist

The nature of this heresy explains why in the opening verses John emphatically stresses the fact that he has seen Jesus perform miracles with his own eyes, that he heard Jesus preach with his own ears, and that he even reached out and touched Jesus–who is a flesh and blood Savior, not a phantom or an apparition. John quickly moves on to warn those influenced by these false teachers, and who were now convinced that they were no longer sinful, that they are self-deceived and make God out to be a liar when they refuse to admit that they commit sin. In chapter two, John then reminds us that Jesus offered himself up as a propitiation for our sins, turning aside the wrath of God toward those for whom he is dying. John also reminds his readers that Jesus is now in heaven as our advocate, pleading our case before the Father. All of this requires a truly human Savior who is God manifest in the flesh.

To read the rest, follow the link below

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John's EpistlesKim Riddlebarger1 John 2:12-17, Do not love the worldComment
“The Use of Means” -- Article Fourteen, The Fifth Point of Doctrine, Canons of Dort
“The Use of Means” -- Article Fourteen, The Fifth Point of Doctrine, Canons of Dort

Article 14: God’s Use of Means in Perseverance

And, just as it has pleased God to begin this work of grace in us by the proclamation of the gospel, so he preserves, continues, and completes his work by the hearing and reading of the gospel, by meditation on it, by its exhortations, threats, and promises, and also by the use of the sacraments.

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As the Canons point out, thankfully, the merciful God who chooses to save a multitude of those fallen in Adam so vast they cannot be counted (Revelation 7:9) does not begin the process of salvation and then give up on those who commit serious sins or who, for a time, fall into unbelief (Romans 8:28–30; 1 John 1:5–2:2). God ensures that all those whom he has chosen to save will persevere unto the end of their lives in faith—despite serious or careless sins. Although God does not promise to undo the consequences we bring upon ourselves through such acts, Jesus does promise that he will indeed save all those given to him by the Father (John 6:37–40; John 10:27–30). Paul concurs (Romans 8:31–38).

As we have seen in the previous articles under this head of doctrine, the opponents of the Reformed doctrine of the perseverance of the saints (the Dutch Arminians, Roman Catholics, and later Wesleyan Arminians) held that such a view makes people indifferent to their sins and offers a false sense of security, leaving little, if any, basis for holy living. Grounding the Christian life in the fear of punishment and the hope of reward, these groups are right to see that the Reformed doctrine—grounded in the saving efficacy of God’s grace in the person and work of Jesus Christ—presents a serious challenge to them. Yes, these groups argue that God gives enabling grace to those willing to receive it, but the Reformed have noted that such forms of motivation do not give life to those dead in sin. Indeed, asking someone dead in sin to take the first step toward God is like asking a corpse to take a breath so that it can come to life and take more breaths.

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The Canons of DortKim RiddlebargerPerserverance and the means of graceComment
A Possible Reformed Church Plant In Reno? A Core Group is Forming
A Possible Reformed Church Plant In Reno? A Core Group is Forming

Here’s their website and sign-up info: Redeemer Reformed Church Plant in Reno

Here’s their distinctives and mission

We are ordinary people—sinners rescued by God’s sovereign grace—called together to worship, grow, and serve under the lordship of Christ. Our desire is simple: to be a faithful Reformed church in Reno that glorifies God, obeys His Word, and joyfully proclaims the good news of salvation by grace alone, through faith alone, in Christ alone.

Whether you are new to the Reformed faith or have been shaped by it for years, if you long for:

  • God-centered worship that is biblical, reverent, and joyful,

  • Faithful preaching that expounds all of Scripture and applies the gospel to daily life,

  • Covenant church where families and individuals are discipled together,

  • Confessional integrity grounded in the Belgic Confession, Heidelberg Catechism, and Canons of Dort,

…you are exactly the kind of person we are praying God will bring to this core group.

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Riddleblog Update, Riddleblog PublicationKim Riddlebargerchurch plant RenooComment
"Without Excuse" -- A New Episode of the Blessed Hope Podcast (Part 1 of a look at Romans 1:18-32)
"Without Excuse" -- A New Episode of the Blessed Hope Podcast (Part 1 of a look at Romans 1:18-32)

Episode Synopsis:

I have good news and bad news. Which do you want first? I gave you a hint about the good news in the previous episode, in which we took a look at the thesis statement of Romans—Romans 1:16–17. The next time you'll hear good news from Paul—and it is really good news—is when we get to Romans 3:21, which is still a number of episodes down the road. As will become clear, the good news of the gospel must be seen against the backdrop of human sin and guilt before the holy God. Since the vast majority of our contemporaries think that people are basically good and have the ability, if not the desire, to find favor with God, it is important to notice that Paul sees things much differently.

Which is why the bad news is really bad, and why the good news makes no sense apart from the bad. The entire human race is estranged from God by nature and by choice. When Paul is finished with his indictment of the human race—both Jew and Gentile—there is no one left standing. The wrath of God is being revealed against all those who suppress the truth about God in unrighteousness. Because unbelievers inevitably engage in this act of suppressing the truth about God, he gives them over to their lusts and passions so that things run their course and leave such people without excuse. Because all people know that there is a God, but refuse to worship and serve him, they demonstrate that their thinking is futile and their hearts are hardened. And they dare not stand before him on judgment day and make appeal to their goodness, character, good works, or ignorance of the truth.

Paul is clear that the Psalmist is absolutely right to affirm, “The fool has said in their heart, `There is no God.’” As those made in the image of God, he has made us to be creatures well fitted for the world which he also created. We are designed for this world and all of its beauties, joys, and pleasures. This is what makes the suppression of the truth about him so foolish. God has revealed himself to all people—that he is, that he is holy, and that we owe him our every breath. So, when our race fell in Adam, we became a race of rebels who worship and serve created things rather than the Creator. And as Paul is about to explain, the wrath of God is being revealed—not against the innocent who don't know better, but against a race of rebels who suppress the truth in unrighteousness. We live as though none of this were true, or we create a god who blesses our rebellion. But there is a tsunami on the horizon, and it is heading our way.

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

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Blessed Hope PodcastKim RiddlebargerRomans 1:18-20, Without ExcuseComment
“The Darkness Is Passing Away” The Third in an Exposition of John’s Epistles (1 John 2:3-11)
“The Darkness Is Passing Away” The Third in an Exposition of John’s Epistles (1 John 2:3-11)

God Is Light

The contrast between Christianity and false religion is as apparent as the contrast between light and darkness. John the Apostle must deal with certain men who had departed from the faith and who were now denying that Jesus is God manifest in the flesh. To expose their errors, John uses a simple contrast. God is light. Darkness cannot exist in his presence, because light casts out darkness. Since Jesus Christ is God manifest in the flesh, Jesus is that light which has come into the world. That light which gives life, enables God’s people to walk in the light, even as Jesus is the manifestation of the light. And since light casts out darkness, so too Christ’s coming in the flesh means that wherever the word of life is proclaimed, darkness passes away.

How We Demonstrate That We Walk In the Light

As we make our way through the second chapter of John’s first epistle, in this section of John’s first letter (verses 1:5-2:29), John describes four ways in which Christians demonstrate that they are walking in the light. The first of these four conditions is the necessity of repenting of our sin. We considered this in the previous installment as we made our way through 1 John 1:5-2:2. The second condition mentioned by John–that Christians must be obedient to God’s commandments–is found in verses 2:3-11. This is our topic in this exposition. The third condition is spelled out in verses 12-17. John says that Christians must reject all appearance of worldliness, which refers to both the lusts of the flesh and the desires of the eyes. The fourth condition–that we must hold fast to the truth in the presence of antichrists–is spelled out in the balance of the chapter (verses 18-29). According to John, these things are characteristic of all those who live in the light of the word manifest in the flesh.

Proto-Gnosticism, False Doctrine, and Apostasy

Throughout his epistles, John is dealing with an early form of Gnosticism, which contends that a dualism exists between spirit (good) and matter (which is evil). In this dualistic scheme of things, the Christian doctrine of the incarnation of Jesus Christ is an impossibility because God (who is pure spirit) could not in any sense be manifest in human flesh (because flesh is material, and therefore evil). This is why John opens this epistle with the emphatic declaration that Jesus is God manifest in the flesh. John has seen Jesus, heard Jesus, and even touched Jesus. The good news (of the gospel) is that Jesus has come as a flesh and blood Savior.

But those whom John describes as men “who went out from us” were denying that Jesus was God manifest in the flesh–one of the fundamental truths of the Christian faith. In order to explain Jesus’s earthly ministry, these false teachers were forced to contend that while Jesus was fully God, he only took the form (or appeared) as a man. In other words, while fully divine, Jesus was some sort of phantom or apparition, and was not truly human (no flesh, blood, or bones). This is the heresy of docetism. The whole point of Jesus being God manifest in the flesh is that he came to offer himself up as a propitiation for our sins. A propitiation is a sacrifice which turns aside God’s wrath through the shedding of real blood, and through a truly broken body. But a docetic Jesus cannot make such a sacrifice. A phantom Jesus cannot shed real blood. Furthermore, a Jesus who only appears in human form cannot obey the law of God so as to fulfill all righteousness. The docetic Jesus cannot save flesh and blood sinners. John calls those who teach such a thing, “antichrists.”

Another important trait of this early Gnosticism is the idea that enlightenment comes to only a few who discipline themselves to learn the secret insights into the teachings of Jesus, not made public to everyone. Apparently, such esoteric knowledge about Jesus was being taught by those who had departed from the faith. Given John’s focus upon both the death of Christ (who is God manifest in the flesh) and his present advocacy for us in heaven, it is clear that the gospel is grounded in historic and very public events–not some sort of “secret knowledge.” This is why those for whom Christ died must walk in the light. Light casts out darkness. And light can be easily observed.

To read the rest, follow the link below

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John's EpistlesKim RiddlebargerGnosticism, 1 John 2:3-11, Light and DarkComment
The Perils of AI and the Glamour Photo
The Perils of AI and the Glamour Photo

I needed a new glamour photo for the blog and in those instances when I am a guest on someone else’s podcast and they need a current image of me. I’ve recently lost 25 lbs in response to the onset of old man health issues—I am fine, just a bit more svelte. Not only did I need new pants (suspenders are out), but I chose a picture which actually looks like the new me.

To see how I’ve been AI’d, follow the link below

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Riddleblog Publication, Just having some funKim RiddlebargerThe Glamour Photo and AI Comments
“Assurance Does Not Lead to Carelessness” -- Article Thirteen, The Fifth Point of Doctrine, Canons of Dort
“Assurance Does Not Lead to Carelessness” -- Article Thirteen, The Fifth Point of Doctrine, Canons of Dort

Article 13: Assurance No Inducement to Carelessness

Neither does the renewed confidence of perseverance produce immorality or lack of concern for godliness in those put back on their feet after a fall, but it produces a much greater concern to observe carefully the ways of the Lord which he prepared in advance. They observe these ways in order that by walking in them they may maintain the assurance of their perseverance, lest, by their abuse of his fatherly goodness, the face of the gracious God (for the godly, looking upon his face is sweeter than life, but its withdrawal is more bitter than death) turn away from them again, with the result that they fall into greater anguish of spirit.

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Given the number of articles under the Fifth Point of Doctrine addressing the matter of assurance of one’s salvation actually leading to godliness rather than carelessness or indifference to godly living, it is clear that this was a charge frequently raised by the Dutch Arminians (as well as Rome).

The reality is that Christians can and do fall into serious sin—a point acknowledged in previous articles. But in the case of God’s elect, if and when they fall into serious sin, they are eventually restored to God’s favor, even if the consequences of their sin remain a factor in their lives. Since this is the case, those who are restored find themselves taking greater care not to allow such a thing to happen again, as well as possessing a deeper understanding of the grace and mercy of God toward his wayward sheep.

There are a number of biblical cases in which this is evident. In Psalm 51, for example, David cries out for forgiveness, desiring to have his transgressions blotted out (v. 1) and to be washed and cleansed of his sins (v. 2). His sin was exposed by Nathan the prophet after David arranged for the death of Bathsheba’s husband. His sin is before him (v. 3), he acknowledges that he has done evil in God’s sight (v. 4), and he asks for a clean heart (v. 10), praying not to be cast away, nor have the Holy Spirit taken away. Throughout the Psalm, David prays for full restoration before God, the joy of his salvation restored, an increase of wisdom, and to be an example to others. Article Thirteen is, in effect, a summary of Psalm 51—the perfect illustration of what the Canons describe as “a much greater concern to observe carefully the ways of the Lord which he prepared in advance,” and to come to know again “his fatherly goodness, the face of the gracious God (for the godly, looking upon his face is sweeter than life, but its withdrawal is more bitter than death) turn away from them again, with the result that they fall into greater anguish of spirit.”

To read the rest, follow the link below

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The Canons of DortKim RiddlebargerAssurance and carelessnessComment
"Not Ashamed of the Gospel" (Romans 1:16-17) A New Episode of the Blessed Hope Podcast!
"Not Ashamed of the Gospel" (Romans 1:16-17) A New Episode of the Blessed Hope Podcast!

Episode Synopsis:

Paul is eager to come to Rome to preach the gospel. These words have long been familiar to Christians, and we understand Paul’s sentiment. Yet, in Paul’s day, preaching the gospel was an absolutely scandalous message. The gospel is centered on the cross of Jesus Christ. For us, a cross is a well-known Christian symbol. But for those in Paul’s day, the cross was a sign of shame and denigration. It was something people abhorred and would not speak about. The noted Roman statesman and orator Cicero spoke of the cross as so horrible that Roman citizens should never be subject to such a thing, and should never even entertain the thought of such a horrible manner of death, much less speak of it. So why would Paul be eager to preach such a message if it was likely to repulse and offend people, rather than draw or attract them?

Paul knows that this gospel—centered in the cross of Jesus Christ—is the power of God for the salvation of all who believe. God uses this scandalous message to call his people unto himself, create faith, and grant them eternal life. As Paul tells the Romans, the gospel was first preached to Jews in the types and shadows of the Old Testament, and then through recounting the events associated with the messianic mission of Jesus Christ, which culminated in his suffering and death upon a Roman cross. When the crucified Jesus was raised from the dead three days after his crucifixion, God demonstrated his power—which is of a different kind and far greater than all the military might of Rome. Jesus is truly Lord—not Caesar nor any of the Roman gods. So, when Paul says he desires to come to Rome to preach this message, he is trusting the power of God to do what is impossible for sinful humans: to be given new life, the forgiveness of sins, and to be counted as righteous before God.

Paul is also eager to preach the gospel because in it the righteousness of God is revealed. Sinful men and women can be reckoned or credited as righteous by trusting in the crucified and risen Savior proclaimed by Paul. No amount of sorrow or tears, no enlightened teacher or guru, and no amount of good works can grant this righteous status to sinful people. The only proper response to Paul’s gospel is the empty hands of faith—the reception of this free gift of a perfect and faultless righteousness that is found in the gospel. This is why Paul is eager to come to Rome and preach this scandalous message.

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

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Blessed Hope PodcastKim RiddlebargerRomans 1:16-17, The Righteousness of GodComment
Summer Musings (7/17/2026)
Summer Musings (7/17/2026)

Riddleblog and Blessed Hope Podcast Updates:

  • The mountains are calling. There will be a brief interruption of the Riddleblog and Season Five of the Blessed Hope Podcast on the Book of Romans

Thinking Out Loud:

  • No to Türkiye—it is “Turkey.” No to Mumbai—it is “Bombay.” No to the “Gulf of America.” It is the “Gulf of Mexico”

  • I heard one political commentator make the point that the biggest ideological divide in America today might just be between the political class (those who are super on-line, left and/or right tribalists) and the rest of America who pay little or no attention to political in-fighting until immediately before elections, and even then they usually pay no mind to the political class. The commentator might just be right

  • Why do professional sports leagues (MLB, NBA, NFL) feel the need to promote Pride night? This certainly generates more public ill-will than ticket sales

  • And why not celebrate Swiss night? The players could all wear lederhosen, and alpenhorns could be used for the national anthem. Stadiums could sell some great cheese and chocolate at the concession stands. Instead of Bobble head dolls, they could sell Swatches with the player’s faces. All the fans would be neutral and could suck on a Riccola cough drop if they get hoarse from celebrating their neutrality. I am an oppressed minority!

  • The late State Department official John Negroponte once made the sarcastic comment after Richard Nixon’s 1972 Christmas bombing campaign in North Vietnam—“We bombed them into accepting our concessions.” I hope Trump’s efforts in Iran don’t end the same way

  • An old friend and I were recently discussing our favorite rock concerts we attended back in the day. We didn’t know each other at the time, but we were both at the Hollywood Palladium in November of 1973 to see Robin Trower and Wishbone Ash. They were meh . . . But the as of then unknown opening band absolutely stole the show—that little ole band from Texas, ZZ Top. Best 45 minutes of blues rock/boogie I ever saw in person

  • We also agreed that the worst concert we ever saw (we both there and still didn’t know each other yet) was Deep Purple in Long Beach in April of 1973. Richie Blackmore was in a snit (what else was new), and someone threw a cherry bomb at the band during their set. When it went off over their heads, the band was furious and stormed off—who can blame them? They came back after a long wait, played three songs half-heartedly, and that was it. Huge disappointment

To see the review, links, and video, follow the link below

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MusingsKim RiddlebargerHorton Smith IV Hart, Allen Guelzo on Western Civ, Big Boy, ZZ Top and Deep Purple Comment
Warfield on the Mysticism of Evelyn Underhill (Part Two) -- Union With The "Absolute"
Warfield on the Mysticism of Evelyn Underhill (Part Two) -- Union With The "Absolute"

In Part One, I set forth the background to Warfield’s stinging review of four books written by the then popular mystic Evelyn Underhill. Although Warfield’s “Review” was written in 1914, Underhill’s variety of mysticism (now called “spirituality”) is still very much alive today. As I noted in Part One, a subjective/mystical experience which she and others champion, “provides common ground for those seeking theological justification for religious `diversity and inclusion.’” It is often claimed that doctrine divides, but spirituality—such as a “conversion experience”—unites a broad segment of Americans, which includes many professing evangelicals. Those who are doctrinally ignorant, indifferent, or even hostile to a concrete set of beliefs, can find common ground through a vague and ill-defined “spirituality,” aligning with those with similar experiences. This revival of Underhill’s mysticism is what Michael Horton has identified as the “spiritual but not religious” phenomenon which is now widespread in America.

Warfield, whose job description at Princeton Theological Seminary (Professor of Polemic and Didactic Theology) requires him to pounce upon all perceived doctrinal error, acknowledges Underhill’s skill as a writer. She is good at what she does, which is why Warfield felt so compelled to devote significant attention to her work. He writes . . .

This volume is brilliantly written. All the resources of a trained literary art are expended upon it, and its pages are not only illuminated with numerous well-chosen extracts from the Mystical writers who are thus permitted to tell in their own quaint and often singularly impressive language exactly what they are, but are also gemmed with vivid phrases caught from the Mystics and used by Miss Underhill in her own composition with exquisite skill. Above all it is written with a verve and enthusiasm which impart to it an élan (as Miss Underhill would call it) that sweeps the reader well-nigh off his feet. (337)

Early on in his “Review,” Warfield points out that a definition of terms is very important—especially with an ill-defined subject (Mysticism) grounded in subjective religious experience. Here is where the trouble begins.

Formal definition of the term begins for us already in the Preface. “Broadly speaking,” we read there (p. x.), “I understand it to be the expression of the innate tendency of the human spirit towards complete harmony with the transcendental order; whatever be the theological formula under which that order is understood.” This is “broadly speaking” indeed. By the final clause, Mysticism is at once separated from all “positive religions” whatever; and (as we are immediately told) it is made matter of indifference to the experience of “mystic union” in which it “attains its end,” whether that union is conceived to be with “the God of Christianity, the World-Soul of Pantheism, the Absolute of Philosophy” (p. x.). “Attempts to limit mystical truth—the direct apprehension of the Divine Substance—to the formulae of any one religion,” we are accordingly told later (p. 115), “are as futile as the attempt to identify a precious metal with the die which converts it into current coin.”

Mysticism of the sort advocated by Ms. Underhill cannot be limited to any formulas of “positive religion” (presumably one with any sort of authoritative doctrine). The image given us by Isaiah (in 6:1-13) of one such moment of “direct apprehension of the Divine substance” is vastly different from the type of mystical union spelled out by Underhill. She might find “union and harmony” when encountering what she assumes is “the divine substance,” but Isaiah was immediately overcome by the awareness of his sinfulness. This is but one of the things missing from Underhill’s supposed encounter with the divine.

To read the rest, follow the link below

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B. B. WarfieldKim RiddlebargerEvelyn Underhill, MysticismComment
The Gospel, Calling, and a Light to the Nations
The Gospel, Calling, and a Light to the Nations

From Episode Four of Season Five of the Blessed Hope Podcast series on the Book of Romans

Paul’s doctrine of calling Gentiles—those apart from membership in Israel—to trust in Israel’s Messiah grows out of the messianic expectations of the Old Testament. In Isaiah 49:1–7, the prophet speaks of a future time in which the gospel will go out to the ends of the earth and bring great blessings to the nations.

Listen to me, O coastlands, and give attention, you peoples from afar. The Lord called me from the womb, from the body of my mother he named my name. . . . I will make you as a light for the nations, that my salvation may reach to the end of the earth. Thus says the Lord, the Redeemer of Israel and his Holy One, to one deeply despised, abhorred by the nation, the servant of rulers: “Kings shall see and arise; princes, and they shall prostrate themselves; because of the Lord, who is faithful, the Holy One of Israel, who has chosen you.

According to Isaiah, the coming of the Messiah is connected to those Gentile nations that formerly oppressed God’s people and are now being called to join Israel as worshipers of YHWH. Jesus Christ, who is the true servant of YHWH spoken of by Isaiah, is the light to the Gentiles (cf. Isaiah 42:6; 52:10; 60:3), a theme fulfilled in the messianic mission of Jesus when he declares, “I am the light of the world” (John 8:12). Jesus will call his chosen ones to faith. His messianic kingdom will crush empires and convert princes. Therefore, when Paul reminds the church in Rome that the sovereign God has called them to faith in Israel’s Messiah through the gospel, Paul is bearing witness to the fulfillment of Isaiah’s prophecy. Let us not miss the irony here—the capital of the world’s greatest pagan empire is now home to a Christian church full of former pagans from distant lands who worship Israel’s God. Isaiah’s prophecy is being fulfilled—the church in Rome is proof.

To read the rest, follow the link below

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Pauline Studies, Blessed Hope Podcast, The Book of RomansKim RiddlebargerRomans 1:6-15, Calling, Isaiah 49:1-7Comment
“If We Walk in the Light” The Second in an Exposition of John’s Epistles (1 John 1:5-2:2)
“If We Walk in the Light” The Second in an Exposition of John’s Epistles (1 John 1:5-2:2)

The Blessing of Light

Imagine stumbling through life in complete darkness, not knowing where you are going, and unable to avoid danger or disaster. For the apostle John, walking in darkness is a powerful metaphor depicting the fate of those apart from Christ–forced to live as slaves to sin, in complete ignorance to the things of God, and at the mercy of false teachers who claimed to be “enlightened,” but who are completely in the dark about the things of the Lord. As John opens this epistle, he reminds us that God is light, and because we have eternal life, we walk in the light of God’s revelation of himself in the person of Jesus Christ, the word of life made manifest in the flesh.

The three epistles we know as 1st, 2nd, and 3rd John were written by the apostle John, who is also the author of the Gospel bearing his name. We know this to be the case based upon the grammar and style of these epistles, which repeatedly allude to, or are dependent upon, the Gospel of John. It is highly probably that these epistles were written after John had completed his gospel. Christian tradition tells us that John had fled Jerusalem at some point before the destruction of the city in 70 CE, eventually relocating to Ephesus, where it is believed that he lived well into old age, dying during the reign of the Roman emperor Trajan. Since I spent a fair amount of time on background material in the first installment in this series, you can read prior exposition to better understand the situation in which these epistles were written.

A Brief Recap

Since we are covering new ground, it is important to briefly recap John’s purpose in writing before we work through our text. Based upon the content of these epistles it is reasonable to conclude that they were written for the purpose of explaining and elaborating upon themes within John’s gospel, as well as to correct the errors of various false teachers who were distorting things John had stated earlier. This will become clear shortly when we come to verses 1:6-2:1, in which John responds to a series of errors being taught by those who departed from the faith.

Like the Book of James, John’s first epistle is probably a sermon in which John proclaims to us that Jesus is God manifest in the flesh, who came to earth to bring the word of life. At many points, John simply sets out the truth regarding the person and work of Christ in full confidence that the truth will cast out all error. At the heart of this truth is the fact that Jesus is God manifest in human flesh who came to save us from our sins. This is the light of the gospel, and those who know and understand Christ’s person and work will walk in that light. Walking in the light means repenting of our sins, loving our brothers and sisters, and living confidently in the hope of eternal life.

The Presence of Apostates/Heretics

But John also must deal with those whom he says “went out from us” (1 John 2:19), men who were now denying what John had taught them–that Jesus was God manifest in the flesh. Thus in 1 John 4:1-3, the apostle warns his reader,

beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.

Not only have false prophets gone out (from the church, having become apostates), but their message is very straight-forward. They deny that Jesus is God in the flesh–an error with catastrophic consequences. Believers are therefore to test everyone’s teaching in light of John’s revelation that Jesus Christ is God come to earth in human flesh. To deny the incarnation of Christ is to embrace the spirit of antichrist.

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John's EpistlesKim Riddlebarger1 John 1:5-2:2, Confession of sin, PropititationComment
“An Incentive to Godliness” -- Article Twelve, The Fifth Point of Doctrine, Canons of Dort
“An Incentive to Godliness” -- Article Twelve, The Fifth Point of Doctrine, Canons of Dort

Article 12: This Assurance as an Incentive to Godliness

This assurance of perseverance, however, so far from making true believers proud and carnally self-assured, is rather the true root of humility, of childlike respect, of genuine godliness, of endurance in every conflict, of fervent prayers, of steadfastness in crossbearing and in confessing the truth, and of well-founded joy in God. Reflecting on this benefit provides an incentive to a serious and continual practice of thanksgiving and good works, as is evident from the testimonies of Scripture and the examples of the saints.

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The charge that God’s sovereign grace removes all motives for good works is a longstanding canard raised by those who would base the motives for godly living in the fear of punishment and hope of reward. This matter was addressed in previous heads of doctrine (CD 1.12-13; and CD 3-4.15-17) because it is such a common objection raised by opponents of the Reformed understanding of salvation as monergistic. To put it simply—God does all the saving, of which our repentance and good works are the effects of prior salvation and not the basis for it. And if God does all the saving, and it is purely by grace, the challange arises, “what motivation remains for doing good works?”

The authors of the Canons point out the obvious. Assurance of salvation is the root of true humility, not a basis for boasting. Semi-Pelagian schemes (most notably Roman Catholic and Arminian) which understand salvation as a cooperative act (synergism—God makes his grace available to all who want it) ought to consider the fact that their scheme of salvation actually creates the very boasting they accuse the Reformed of teaching.

If we cannot save ourselves, and if any good we do is the fruit of prior grace and salvation (monergistic), then there is no basis whatsoever for boasting. What do we have to boast about? Nothing. But if grace is merely potential (as semi-Pelagians tell us is the case), then those who come to faith did something about which they can boast—they are the ones who realized that they had it within themselves to act in such a way that they could force God to respond favorably. They can boast that they saved themselves, with God’s help, of course.

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The Canons of DortKim RiddlebargerAssuance and good worksComment
“Called to be Saints” (Romans 1:6-15) -- A New Episode of the Blessed Hope Podcast
“Called to be Saints” (Romans 1:6-15) -- A New Episode of the Blessed Hope Podcast

Episode Synopsis:

The next time you pass a Roman Catholic hospital, school, or church named for Catholic “saints,” you ought to remind yourself that you, too, are a “saint.” Only your sainthood is something far greater than an honor bestowed upon you by the Roman church because of your notable piety or service. You are a saint because you are clothed in the faultless righteousness of Jesus Christ, have been called to faith through the gospel, and have been set apart by God for his purposes. Your saintliness is grounded in nothing that you did or accomplished. Rather, the righteousness that reckons you a “saint” was earned for you—through the obedience of Jesus, his death upon the cross, and his triumphant resurrection from the dead.

Like those in Rome receiving Paul’s letter, you too will hear from Paul that you are called to belong to Jesus and are now a saint. If you are a Gentile believer in Jesus, you are, in part, one of the multitude mentioned in Isaiah 49 who has seen the light for the nations—the salvation promised to reach the ends of the earth, granted to you by the Redeemer and Holy One of Israel. Like those in Rome—members of a Christian church in the capital of a pagan empire—you too are serving the God of Israel, who is supremely revealed in Jesus Christ, in whatever locale you may currently find yourself. You are a “saint” living in the midst of pagan darkness—now seeing the world around you through the lens of God’s word, as one called and set apart by God for God, who is your only source of true light and true life.

And since you are in Christ, you are both reckoned a “saint” and are also now to strive to live as the saint that you are. Once called to faith, Paul explains, you will acknowledge who you are in Christ (holy) and then strive to put to death the old self (who you were in Adam). You begin to live as what you are—a saint—now alive in Christ. And to those who are now such “saints”—justified by grace through faith and set apart for God’s purposes—Paul extends to you God’s shalom: “Grace to you and peace from God our Father and the Lord Jesus Christ.”

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Blessed Hope PodcastKim RiddlebargerHoly/saints, Romans 1:6-15Comment
Happy 250th, America!
Happy 250th, America!

John Adams wrote to his wife, Abigail, on July 3, 1776, expressing his hopes for the new nation's annual day of celebration:

"It ought to be solemnized with Pomp and Parade, with Shews, Games, Sports, Guns, Bells, Bonfires and Illuminations from one End of this Continent to the other from this Time forward forever more."

Let us fulfill John Adam’s wishes! No doubt, 250 years is well-worth a massive national celebration!

But as we celebrate this great day, let us not forget that this remarkable anniversary was brought to us, in part, by thousands upon thousands of men and women who made the ultimate sacrifice of their lives, treasure, and their pledge of sacred honor, so that we might live in freedom, liberty, and enjoy a prosperity of a kind previously unknown in human history.

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Current Events, History and Culture, Riddleblog PublicationKim RiddlebargerHappy 250th America! Comments
Who Said That? (13)
Who Said That? (13)

Who Said That?

The Mosaic code contained all the laws of the Law. And today we live under the law of Christ (Gal. 6:2) or the law of the Spirit of life in Christ (Rom. 8:2). This code contains the hundreds of specific commandments recorded in the New Testament. Now the Mosaic Law was done away with in its entirety as a code . . . . All of the laws of the Mosaic code have been abolished because the code has. Specific Mosaic commands which are part of the Christian code which appear there not as a continuation of part of the Mosaic Law, or in order to be observed in some deeper sense, but specifically incorporated into that code, and as such, they are binding on believers today.

Please leave your guess in the comments section using the link below.  Please no google searches or cheating. Don’t ruin it for everyone else!

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Who Said That?Kim RiddlebargerThe law of Moses/law of Christ Comment
Paul -- Apostle and Servant of Christ
Paul -- Apostle and Servant of Christ

From Season Five/Episode Three of the Blessed Hope Podcast

As a servant of Christ and an apostle, Paul has been set apart by God for God’s purposes. Since Jesus Christ is Lord, Paul is his servant—literally his “bond-servant.” This is an image his Roman audience would easily understand, but one about which they might miss the full biblical background and significance. “Those who spoke for the Lord, such as Moses and the prophets, were sometimes called `slaves’ of the Lord, and that is probably how Paul uses the term here. He is a slave of Christ because he speaks for Christ.”[1]

Paul was called to the office of Apostle to the Gentiles nearly twenty-five years before composing this letter, while traveling along the Damascus Road on his way to hunt down and arrest Christians (cf. Acts 9:1-19). As John Calvin describes Paul’s conversion, God took a cruel wolf [Saul] and not only made him one of his sheep [Paul], but then transformed Paul into a shepherd and assigned to him the office of apostle of the Gentile flock.[2] Paul was not a dissatisfied Jew seeking something better. Rather, Paul was an avowed enemy of Jesus Christ and was, at the point of his conversion, fully confident in his own righteousness due to law-keeping (cf. Phil. 3:4-6). But Jesus suddenly appeared to him, blinded him, called him to faith, and then transformed him into an apostle.

Paul’s calling to faith in Jesus and to his apostolic office originates in the will of God—not some foreseen good in the sinful human heart which God sees and to which he responds. The verb “to call” (καλειν – kalein) refers to God’s gracious call of sinners to faith, life, and salvation through the preaching of the gospel. In this case, Paul no doubt has in mind the prior calling of God’s servants to a divine purpose, such as that experienced by Abraham (Gen. 12:1-13), Moses (Ex. 3:10), and prophets such as Jeremiah (1:4-5) and Isaiah (49:1b), when the latter writes, “the Lord called me from the womb, from the body of my mother he named my name.” Paul stands in the line of divinely appointed prophets and servants of YHWH.

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The Book of Romans, Pauline StudiesKim RiddlebargerPaul Apostle and ServantComment
“Was Made Manifest” The First in an Exposition of John’s Epistles (1 John 1:1-4)
“Was Made Manifest” The First in an Exposition of John’s Epistles (1 John 1:1-4)

The Uniqueness of Christianity — God Incarnate

I know of no religious truth claim quite like the one found in the opening verses of John’s first epistle. According to the author (John)–who claims to be an eyewitness to the earthly ministry of Jesus Christ–God himself was manifest in human flesh in the person of Jesus of Nazareth. The author knows this to be true because with his own ears he has heard God in the flesh teach and preach. With his own eyes, John has seen God in the flesh perform miracles, demonstrate his glory, and present himself alive after his resurrection from the dead. With his own hands, John has reached out and touched the very son of God. Even as John opens this epistle, he proclaims to us that we too may have fellowship with that same incarnate word whom John describes throughout this epistle as God manifest in the flesh. Therefore, Christianity is a religion of flesh and blood, anchored in the public record of history, and not in the secret recesses of the sinful human heart.

The Background to John’s Three Short Epistles

We begin a new series—an exposition of the epistles of John. These epistles include the letters known to us as 1st , 2nd , and 3rd John. In order to interpret these epistles correctly, it is vital that we know something about the historical background and circumstances which led to their composition. Therefore, I’d like to spend some time going through this material before we turn our attention to the first four verses of John’s first epistle, in which John announces his intention to proclaim to us that Jesus is the word of life, God manifest in the flesh.

The historical circumstances which led to the writing of John’s epistles is vastly different from that of the Book of James, which we covered previously. James was written about ten years after Christ’s death, resurrection, and ascension to a group of persecuted Jewish Christians living throughout Palestine and Syria. John, on the other hand, is writing to a group of house churches in and around Ephesus (made up of Jews and Gentiles). Not only does John compose these epistles as much as a generation later than James, the churches to which he was writing were facing a number of false teachers who were denying that Jesus was God in the flesh. Sadly, many of those teaching such a thing were men who had departed from the faith they previously professed. John must deal with an entirely different set of circumstances than James. If James was the earliest letter in the New Testament, the epistles of John are surely among the last documents to be included in the canon of the New Testament.

The case is overwhelming that these three letters were written by the apostle John. Based upon the grammar and style of these three letters, there can be no doubt that they were written by the same person who composed the Gospel of John.[1] In fact, virtually every line in this epistle demonstrates some sort of similarity to, or dependance upon, the Gospel of John.[2] Although critical scholars go to unbelievable lengths to argue that these letters were not actually written by John (the apostle and associate of Jesus), they are not driven to this conclusion because of any evidence, but because of their rather ingenious but purely speculative theories about gospel origins.[3] The traditional view that the gospel and the three letters of John all came from the apostle John, still has far and away the most evidence in its favor.[4]

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John's EpistlesKim Riddlebarger1 John 1:1-4Comment