The Riddleblog

“Doubts About Assurance” -- Article Eleven, The Fifth Point of Doctrine, Canons of Dort

Article 11: Doubts Concerning This Assurance

Meanwhile, Scripture testifies that believers have to contend in this life with various doubts of the flesh and that under severe temptation they do not always experience this full assurance of faith and certainty of perseverance. But God, the Father of all comfort, “does not let them be tempted beyond what they can bear, but with the temptation he also provides a way out” (1 Cor. 10:13), and by the Holy Spirit revives in them the assurance of their perseverance.

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In this article, the Canons address the reality of doubt in the Christian life. In making this assertion, the authors are likely drawing upon several comments about doubt made by John Calvin, which are widely known and quoted throughout the Reformed tradition. In his influential Institutes of the Christian Religion, Calvin noted that “believers are never so established as not to be subject to some doubt.” (Institutes 3.2.17). And in his commentary on Mark’s gospel (Mark 9:24), when encountering a man with a demon-possessed child, Jesus told the man to believe the power and promises of God to deliver his child, and the man cried out to Jesus, “I believe, help my unbelief,” Calvin notes that “for since no perfect faith exists anywhere, it follows that we are in part unbelievers; nevertheless, God in his indulgence forgives us, and from even a small measure of faith counts us as believers” (Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke, on Mark 9:24).

The article focuses upon the severe temptations believers often experience, but does not explain or address the specific reasons why true believers find themselves doubting whether or not the promises God makes to save sinners apply to them personally. The Canons state the reality of times of doubt without giving many specifics.

Indwelling sin is a fact of the Christian life—the temptation to sin is both an inward pull and an external foe. So too is the carelessness of many who neglect the means of grace (the preaching of the Word and the sacraments). In effect, such people cut themselves off from the primary way in which our assurance is strengthened: hearing the promises of God, being convicted of sin, confessing those sins, and then being assured by the pastor (or in the church’s liturgy) of the reality promised to us in 1 John 1:7–2:2.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerJune 24, 2026Doubt of AssuranceComment

“The Gospel of God – Promised Beforehand” (Romans 1:1-5) A New Episode of the Blessed Hope Podcast

Episode Synopsis:

In the opening words of the Book of Romans, Paul introduces himself to a church he has never visited and to a group of fellow believers, most of whom he has never met in person. Therefore, it is important for Paul to explain his apostolic office as well his role in undertaking the Gentile mission. Paul is making travel plans which include a future visit to the city of Rome. Since the church in Rome was predominantly Gentile (with a Jewish Minority), it is important that both groups understand that all of Paul’s missionary efforts are grounded in the preaching of the Gospel of God–the death and resurrection of Jesus on behalf of sinners.

To the Jewish Christians in Rome, Paul must explain that the gospel he preaches was revealed to him by Jesus Christ who was himself a descendant of David (Israel’s greatest king), while at the same time the eternal Son of God who ushers in a new age in redemptive history. This gospel is not a message invented by Paul–a charge he’s heard previously from opponents in Galatia and Corinth. The gospel which he is about to proclaim in the balance of the letter to follow, is the same message proclaimed throughout the Old Testament–though hidden in types and shadows, and a mystery which Paul is about to explain. Furthermore, the gospel is true because its central figure (Jesus) has not only the proper Davidic genealogy, but he was raised bodily from the dead in power in accordance with the work of the Holy Spirit. By virtue of his resurrection, Jesus is the Lord–an important bit of information to those living in Rome during the days of Caesar Nero, who thinks of himself as a sort of demi-God. Nero is not Lord, Jesus is.

Since Rome is such an important place–the capital of a huge pagan empire–Paul will make the point that this gospel “promised before hand,” is a gospel for all the nations, as foretold by Israel’s prophets. This gospel summons all those called to belong to Jesus to the obedience of faith. Is faith an act of obedience in our part. Is it a work? Is it the one thing which we must do to be saved? Is there any merit in faith–something God sees and rewards. And what is so-called, “evangelical obedience?”

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

Blessed Hope Podcast, The Book of RomansKim RiddlebargerJune 22, 2026Son of God Son of David, the gospel of God, The obedience of faith, Romans 1:1-5Comment

Warfield on the Mysticism of Evelyn Underhill (Part One) — Hint, He’s Not a Fan

In the 1914 Princeton Theological Review, (105–123), B. B. Warfield published an in-depth review of four books written by Evelyn Underhill (1875-1941). Underhill, who was the author over 30 books, considered herself a “Christian mystic,” and wrote numerous books on the inner life, spirituality, worship, and several on mysticism. She is venerated on the liturgical calendar by several Anglican national churches, and her works are still read in a number of mainline Protestant, Roman Catholic, and even in some evangelical circles where religious experience is paramount and pursued.

If you know anything about B. B. Warfield, you know where this “review” is going. Warfield was, let’s just say, not a fan of Mrs. Underhill. As a scholar and a Kentucky-bred gentleman, Warfield was usually respectful, if tough on those who rejected the supernatural, historical, and miraculous elements of Christianity (i.e., miracles, the virgin birth, the veracity of the New Testament, etc.). When he reviewed several of her recent books in one lengthy review essay (which has been reprinted in The Works of Benjamin B. Warfield: Critical Reviews, vol. 10 (334-356), it is immediately clear that his patience with her work and influence has come to an end—the reason for his terse “review” of her efforts.

The four volumes from Underhill under review include:

Mysticism. A Study in the Nature and Development of Man’s Spiritual Consciousness (1911).

The Mystic Way. A Psychological Study in Christian Origins (1913).

Immanence. A Book of Verses (1912).

The Miracles of Our Lady Saint Mary: brought out of divers tongues and newly set forth in English (1906).

Warfield begins by recounting how Underhill’s previous and well-known novels reveal a number of her operating assumptions. The novels, “already reveal to us the intensity of her engagement with what is loosely called the mystical aspects of life, and no doubt embody, in an imaginative form, much of what she would consider symbolically at least wholesome instruction for our sense-preoccupied world" (334).

To read the rest, follow the link below

B. B. WarfieldKim RiddlebargerJune 19, 2026MysticismComment

Hitler As An Antichrist Figure (Redux)

Note: This was originally posted on the Riddleblog in December of 2020 and has become surprising relevant again

Hitler as an Antichrist Figure

How did the ordinary-looking child (pictured above) become an antichrist figure, the maniacal leader of a "Christian" nation such as Germany—as pictured in the second image?

Uncovering the answer to this question has kept many capable historians busy since the Second World War. But evangelical theologians and Bible prophecy experts, who may have genuine insight into providing an answer, have largely remained silent.

One reason for this silence regarding Adolf Hitler as an antichrist figure is that many who write in the field of eschatology these days tend to push the discussion of the two beasts in Revelation 13 back into the distant past. In Revelation 13, John sees one beast rising out of the sea (Rev. 13:1-10), and another beast rising out of the earth (Rev. 13:11-18). This understanding of Revelation 13 is obvious because of the historical connection between these two "beasts" and imperial Rome and its self-deified Caesars. This is characteristic of the preterist reading of Revelation, which contends that the Apocalypse was written before 70 CE and speaks of the destruction of Jerusalem, it's temple, along God's judgment upon Israel in the form of the Diaspora.

Others interested in biblical prophecy (futurists) tend to see the events of Revelation 13 as something yet to come during a future tribulation period. Many futurists see John's description as a prophetic warning of a revived Roman empire, unleashing its full fury in the final days upon those who remain "left behind" after the rapture, now forced to face the Antichrist during the seven-year tribulation period.

On both of these views, there is no reason to look for "antichrists" manifesting themselves during the inter-advental period--i.e., in the present course of history. Either the beast has come and gone (the preterist view), or is yet to come (the futurist view). Although some futurists identified Hitler as the beast and Mussolini as the false prophet in the years before the Second World War, now that these two famed fascists have met their respective fates, there is little reason to tie them to antichrist imagery.

As I have argued in my book The Man of Sin, the preterist identification of the two beasts of Revelation 13 with Rome is largely correct, but significantly errs by not seeing the first-century Roman empire's persecution of Christians as an example of the kind of persecution which Christians should expect throughout the entire inter-advental period. In other words, what John describes in Revelation 13, is a reality for the seven churches to which the Book of Revelation (Rev. 2-3) is addressed. But it is also indicative of the kind of persecution Christians will face at various times and places throughout the entire inter-advental period. To put it yet another way, the two beasts are historically tied to Rome, but these beasts also epitomize subsequent manifestations of Satanic opposition to Christ's church and his people, until the Lord returns.

To read the rest, follow the link below

Current Events, History and Culture, Riddleblog PublicationKim RiddlebargerJune 17, 2026Hitler as AntichristComment

Some Thoughts on Why Paul Composed His Epistle to the Romans

From Season Five, Episode Two, Of the Blessed Hope Podcast

Why did Paul compose this letter? Romans is Paul’s longest letter and written to a church that neither he nor his coworkers had founded. People often speak of the Book of Romans as though Paul were writing a systematic treatise on the Christian faith. Phillip Melanchthon famously described Romans as a compendium of Christian doctrine refuting Romanism.[1] As Roman Catholic biblical scholar, Joseph Fitzmyer points out, “one can almost write the history of Christian theology by surveying the ways in which Romans has been interpreted.”[2] No doubt true and a very good point worth considering.

Yes, Paul does have a systematic core of doctrinal beliefs expressed at many points throughout Romans, but this epistle is written to the church in Rome likely to introduce himself and explain his future travel plans which included a visit to the city.[3] While Romans does address a particular set of circumstances (focusing upon the relationship between Jews and Gentiles in the church, along with the nature of God’s righteousness which revealed in the gospel), the Book of Romans is not a systematic theology of the Christian faith in any modern sense of the term.[4]

Many interpreters of the Book of Romans have attempted to identify a single theme which dominates the letter.[5] Yet Paul says little about why he composed this letter, although in the introduction (verses 1-15) he does speak of his future travel plans. He informs the Roman congregation that he hopes to go to Spain after his trip to Jerusalem is completed, and if he does, he will stop and visit the church in Rome on his way back from Jerusalem, and then go on to Spain.[6] His desire to make this trip is expressed again at the end of the letter in Romans 15:25. When Paul employs Tertius to set his words to parchment, Paul is still in Corinth–things there apparently calmer–getting ready to make his way to Jerusalem to deliver the offering for the poor collected from the Corinthians and the churches of Macedonia as recounted in Acts 20-21.[7] But so far, he tells the Romans, he has been prevented from making his way to Spain because present circumstances require him to take care of other matters before that can happen (cf. Romans 1:13; 15:22).

To read the rest, follow the link below

Pauline Studies, Blessed Hope Podcast, The Book of RomansKim RiddlebargerJune 15, 2026Why Did Paul Write Romans?Comment

“The Prayer of Faith” The Eleventh and Concluding Exposition in a Series on the Book of James (James 5:12-20)

The Prayer of faith Is Not An “Abracadabra” for Healing

What is the most important thing that a persecuted and suffering church can do? The answer is so obvious that we easily overlook it. Pray!

In the final verses of his epistle, James wraps up with an exhortation to the suffering Christians of the Dispersion to seek the power of God through prayer. James reminds them that prayer is the means through which God sustains his people, especially during times of great trial. Sadly, many in our day have turned James’s exhortation to pray for healing into a mantra through which God will supposedly heal all of our diseases–if only we dare claim what is rightfully ours. Instead of seeing James’s exhortation to pray as the means through which God sustains us in the midst of our trials, faith-healers, and prosperity gospelers have turned James’s words into a magical “abracadabra” supposedly enabling us to “claim our miracle.”

It always amazes me that persecuted Jewish Christians to whom James is writing would never understood James in this way, yet prosperous Americans, who have never known a moment of persecution in their lives, take James to be promising them health and wealth. But what James is doing is reminding persecuted Christians that God has heard their cries, and that he stands ever ready to help in time of need. All we need do is ask.

Wrapping Up

With this post, we conclude our series on the Book of James as we make our way through the final verses of chapter five. I hope this series has been as helpful and interesting to you as it has been to me. There is much here for us and I hope you now feel as at home in the Book of James as you do in the letters of Paul.

While some have thought that the Book of James is nothing more than warmed over Jewish legalism, we have seen how that sentiment could not be further from the truth. James does not contradict Paul when it comes to justification. When interpreted correctly, James reminds us of the importance of good works, as well as the need for us to be more than mere “hearers” of the word. In fact, James has taught us that it is God who brings us forth (from death to life) through the preached word which he implants within us, thereby ensuring that we hold the faith in our Lord Jesus Christ.

James exhorts struggling Christians to draw near to God, because James knows God’s promise that God will draw near to us whenever we seek his face. James reminds that when we humble ourselves, God responds by exalting us. James tells us that whenever we seek God’s grace, God is willing to give us even more grace. James is very clear that from beginning to end, the Christian life is grounded in the grace of God, who has promised to see us through all of the trials of life. The way in which God sees us through the trials of life is through prayer, the subject of this exposition.

Waiting Patiently

As we turn to the final section of James 5, we pick up with verse 12, which we briefly considered last time. Then we’ll take up James’s discussion of prayer, beginning in verse 13. One of the difficulties in interpreting the Book of James can be seen with verses like this which seem disconnected from what has gone before or comes after. It is hard to tell whether verse 12 goes with the preceding–James’s warning to those rich landowners who were exploiting Jewish Christians who were forced to leave Jerusalem to seek safety in areas to the north and east of the city–or does it go with what follows, “above all” being James directive that not swearing an oath is the most important exhortation in this letter.

As displaced refugees, many of James’s readers were now forced to eke out a living, finding themselves at the mercy of those landowners who were, apparently, withholding wages from these refugees. After reminding his readers that Jesus’s return was imminent–hence, God’s judgment was soon to come upon those who persecuted God’s people–James tells them that they should wait patiently for the Lord, because in the meantime believers can surely count upon the Lord’s compassion and mercy to sustain them in the midst of their trials. Since James’s readers are largely Jewish converts to Christianity, they knew the story of Job, as well as the history of Israel’s prophets who had suffered greatly at the hands of their own people. Those who know the Old Testament know that God is always faithful to his suffering people, just as he will be faithful to those to whom James is writing.

To read the rest, follow the link below

The Epistle of JamesKim RiddlebargerJune 12, 2026Prayer of Faith, James 5:12-20Comment

“The Ground of This Assurance” -- Article Ten, The Fifth Point of Doctrine, Canons of Dort

“The Ground of This Assurance”

Accordingly, this assurance does not derive from some private revelation beyond or outside the Word, but from faith in the promises of God which he has very plentifully revealed in his Word for our comfort, from the testimony “of the Holy Spirit testifying with our spirit that we are God’s children and heirs” (Rom. 8:16–17), and finally from a serious and holy pursuit of a clear conscience and of good works. And if God’s chosen ones in this world did not have this well-founded comfort that the victory will be theirs and this reliable guarantee of eternal glory, they would be of all people most miserable.

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The assurance of one’s salvation is not strictly a theological matter, but essentially a pastoral one. How can God’s people live in the knowledge that God will deliver them from the guilt and power of sin, despite the flesh (the sinful nature) continuing to create sinful thoughts and desires within which often manifest in sinful acts and behaviors? Anyone who has ever wrestled with the question, “how can I know that I will be saved?” has dealt with the matter addressed in this article.

The Dutch Arminians (along with Roman Catholics) contend that the Reformed view of the assurance of one’s salvation (that you can presently know that you will be saved) leads to the sin of presumption—we presume that God will save us despite the possibility of serious future sin and the possibility of apostasy (falling away). The challenge raised is that a Christian may believe the gospel at present, but cannot be assured that at some future point they will not fall into serious sin or renounce the faith. To presume that we can have such assurance, it is claimed, makes people indifferent to sin and lazy and careless in the pursuit of holiness. “If I can’t lose my salvation (and have a false assurance that I will not) then what motive do I have to avoid sin or strive to make progress in the Christian life.” The critics of the Reformed view often opt for suitable motivation through asserting that the Christian life is grounded in the “fear of punishment and hope of reward.”

In previous articles under the fifth head of doctrine, the Canons addressed the reality of indwelling sin in believers, and emphasized the fact that despite the temptations and struggles of the Christian life, true believers will persevere to the end of their lives in faith and repentance because Jesus preserves them through his present work as mediator and intercessor.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerJune 10, 2026The Assurance of SalvationComment

Rome in the Days of Paul -- A New Episode of the Blessed Hope Podcast

Episode Synopsis:

When Paul writes his letter to the church in Rome, he is still in Corinth, having made a difficult visit there to deal with the ongoing problems in the Corinthian church, which we addressed in Season Four (when we covered 2 Corinthians). But things have improved in Corinth to the point that Paul is making plans to continue his Gentile mission. Before that can happen, Paul must make the journey to Jerusalem to deliver the offering collected from the churches in Greece. Having done that, Paul hopes to go on to Spain (at the opposite end of the Mediterranean Sea). The midpoint between Jerusalem and Spain is the Italian peninsula and the city of Rome. So Paul writes a letter of introduction to the church there, a letter which we now know as Paul’s Epistle to the Romans.

Paul is unquestionably the author of Romans. His epistle was sent by messenger – a woman named Phoebe – from Corinth to Rome early in 57 CE. In this letter, the apostle addresses a number of matters which we will discuss in great detail in future episodes. But if we are to boil down the contents of Romans to a single word, that word would be “gospel.” Paul does not say much about the church to which he is writing–he’s never been there. But we do know from the contents of this letter that like other churches of the Gentile mission, the Roman church was predominantly Gentile, though a number of Jews in Rome had come to faith in Jesus Christ. And so Paul must explain how these two groups fit in God’s larger plan and how they are to get along with each other despite their cultural and religious differences. Paul does this by stressing that both Jews and Gentiles are reckoned righteous, reconciled to the same God through the work of the same Savior in the power of the Holy Spirit, and this through the preaching of the one gospel.

Many Christians are familiar with the Book of Romans, but are likely far less familiar with the city, the situation there, and the recipients of this letter. What was Rome like in the days of Paul? What was it like to be an inhabitant of the city? How did you live, and under what circumstances? Where did you eat or work? What was it like to live under the reign of Nero? Life was brutal and cruel for many of the city’s inhabitants, but luxurious by first-century standards for others. Why were the Jews expelled twice from the city? And how did the gospel first arrive in the capital of this powerful pagan empire? It is an interesting story and I’ll do my best to tell it.

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

Blessed Hope PodcastKim RiddlebargerJune 8, 2026Rome in the Days of PaulComment

Who Said That? (12)

Who Said That?

After all, here was a person, proud to be a five-point Calvinist, whose doctrines would have been repudiated by Calvin. In fact, his doctrines would have gotten him tossed out of Geneva had he arrived there with his brand of "Calvinism" at any time during the late sixteenth or the seventeenth century. Perhaps more to the point, his beliefs stood outside of the theological limits presented by the great confessions

And about whom was it said?

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!

Who Said That?Kim RiddlebargerJune 5, 2026Five point Calvinist but not Reformed Comment

June Musings (6/03/2026)

Riddleblog and Blessed Hope Podcast Updates:

Season Five of the Blessed Hope Podcast, a deep dive Bible study in the Book of Romans is now underway. Give it a listen!
My series on James is coming to an end. Next up, the Epistles of John

Thinking Out Loud:

With the landslide victory of James Paxton in the Texas Senate primary, and the democratic defense of Graham Platner’s Nazi Tattoo and horn dog behavior, it is all too clear that the personal morality of political candidates no longer matters to voters. I remember Bill Clinton’s claim “I didn’t inhale,” or the last minute revelation of George Bush’s DUI, that nearly cost each of them the presidency. Now, all the political tribes care about is gaining political advantage even if their chosen candidate is a moral degenerate. That does not bode well for the future of our Republic, which depends upon the virtue and morality of its elected officials
Spencer Pratt’s campaign against Los Angeles mayor Karen Bass has been absolutely brilliant
I believe that Satan is currently bound to the Abyss by the preaching of the gospel. But he does retain limited power to deceive. One place where he has been successful is deceiving publishers into using endnotes, not footnotes
Churches ought to begin instructing their members about Islamic history and doctrine in conjunction with training to evangelize our Muslim neighbors. Islam will not be going away, and the mission field has come to us
Aaron MacLean (School of War Podcast) host, nails it. “If each day we travel half the distance to an Iran deal, and then the day after that travel half *the remaining distance*, and then so on the day after that… logically there can never be an Iran deal.” I do worry that somehow Trump will manage to snatch defeat from the jaws of victory
I would love to have the dollar amount spent on printing and mailing candidate advertisements to my home, which I throw away without even looking at them. What a waste
It doesn’t show up as a polling question, but like him or not, “Trump fatigue” is a thing. I hope our next president (I’m hoping for Rubio) stays off social media, limits interaction with the press to several times a week, and is not on the news or social media on a constant basis
My vote for the worst possible title for a book about Jan Hus is On Fire for God, by Victor Budgen and published by Evangelical Press in 2007. How did that get through editorial?

To read the Book Review and check out the recommended links and the video, follow the link below

MusingsKim RiddlebargerJune 3, 2026Endnotes, gender equity cards, Paxton and Platner Comments

John Calvin on the Transforming Power of the Book of Romans

From Season Five, Episode One of the Blessed Hope Podcast

Calvin’s commentary on the Book of Romans was his first commentary on any book of the Bible. It was written in 1539 and published the following year while Calvin was still in Strasbourg. His Romans commentary was revised in 1551 and again in 1556. It is my guess that many who have consulted Calvin on Romans have read neither Calvin’s dedication of the commentary to Simon Grynaeus nor his introductory essay on the theme of Romans. In these two essays, we get a fascinating glimpse of Calvin’s goal as a biblical interpreter and his estimation of the importance of grasping the central message of Paul’s great letter—the doctrine of justification by faith. We also get a sense of how Calvin felt about the transforming power of the Book of Romans.

In his dedication to Grynaeus, Calvin reminds him that “both of us felt that lucid brevity constituted the particular virtue of an interpreter.” Conversely, says Calvin, a commentator “misses his mark, or at least strays outside his limits by the extent to which he leads his readers away from the meaning of his author.” It is especially important to be brief and lucid when commenting on Romans, writes Calvin, “because if we understand this epistle we have a passage opened to us to the understanding of the whole of Scripture.”[1]

To read the rest, follow the link below

Blessed Hope Podcast, Reformed ResourcesKim RiddlebargerJune 1, 2026Calvin on RomansComment

“Until the Coming of the Lord” The Tenth in a Series on the Book of James (James 5:1-12)

Difficult Times for Christians in Palestine

Throughout the decade or so after Jesus’s death, resurrection, and ascension, Jewish Christians living in Palestine and Syria faced very difficult circumstances. In the Palestine of James’s day (the mid-forties of the first century), the act of confessing that Jesus was Israel’s Messiah would have been a costly one. Many Jews living in Jerusalem became Christians. However, many more sided with the Sanhedrin (the Jewish religious leadership) and saw Jesus as a messianic pretender who diverted the nation’s attention away from the pressing issue of the day—overthrowing Rome’s occupation of their homeland.

James is writing to Christians who have paid a great price to profess their faith in Jesus. Many of his readers had been driven out of the Jerusalem area into the surrounding countryside. In the opening verse of this letter, James addressed them as “the Dispersion.” As religious refugees, these people were often at the mercy of wealthy landowners, who were exploiting them for personal gain. It was a difficult time and place to be a Christian. James writes both to offer them words of encouragement and to exhort them not to be mere hearers of the word. James reminds his audience that there is a day of judgment yet to come when all of these wrongs will be made right. But until that day comes, God’s people must be patient.

We Are Nearing the End—A Quick Summation

We are quickly coming to the end of this series on James as we make our way into the fifth and closing chapter. We now take up the first half of chapter five (verses 1-12), while next time, Lord willing, we’ll take up the final section of this letter (verses 13-20).

As we have seen throughout our study of James, the author attributes the salvation of his hearers and readers to the grace of God, who has brought them forth to new life through the preached word. James has told of how God implanted that word within them, and how these same Christians hold fast to their faith in Jesus, “the Lord of glory.” James has explained how the law of God exposes us as lawbreakers, but then goes on to describe how, for a Christian, the law of God is a law of liberty. Having been justified by the merits of Christ received through faith, the law now serves as our guide for living the Christian life and doing good works.

James has explained that the faith which justifies us is a faith that manifests itself in good works as its fruit. True religion can be seen through very specific actions: the taming of our tongues, the care of widows and orphans, avoiding worldliness (thinking and acting like a pagan), and treating the rich and poor with equal respect. James has warned us about our sinful passions at war within us. He has told us how these sinful passions produce jealousy and quarreling, and how they lead us to seek our own way so as to exalt ourselves over others. James has warned us that because our lives are short, we should not boast about tomorrow. He has comforted us with the reminder that if we draw near to God, God will draw near to us. If we seek grace, God is willing to give us more grace. James has told us to seek wisdom from above, because if we do so, we will experience a harvest of righteousness. Indeed, if we humble ourselves before God, God will exalt us. James’s emphasis upon humility continues into chapter 5.

Additional Warnings to the Rich

As we turn to our text (James 5:1-12), we find yet another warning to the rich, only this time James’s words are much sharper than his previous warnings. However, these warnings are not directed toward wealthy Christians within these churches. A good case can be made that James is speaking to those wealthy landowners outside the church who were persecuting the believers to whom James is writing.

To read the rest, follow the link below

The Epistle of JamesKim RiddlebargerMay 29, 2026Patience and suffering, James 5:1-12Comment

“The Assurance of Salvation” -- Article Nine, The Fifth Point of Doctrine, Canons of Dort

Article 9: The Assurance of This Preservation

Concerning this preservation of those chosen to salvation and concerning the perseverance of true believers in faith, believers themselves can and do become assured in accordance with the measure of their faith, by which they firmly believe that they are and always will remain true and living members of the church, and that they have the forgiveness of sins and eternal life.

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Articles 4–8 of the Canons, which deal with perseverance and preservation, address the very real problem of indwelling sin and the temptation that all believers inevitably face. In Articles 9–13, the focus shifts to the believer’s confidence regarding the assurance (or certainty) of salvation. Yes, Christians need to be wary of a “fifth column” deep within: indwelling sin. We also must be careful to faithfully partake of the means of grace (the preaching of the Word and regular participation in the sacraments), since these are the basis of our spiritual strength and sustenance. As the Canons have emphasized, Christians are to flee from those things which we know can draw us away from Christ.

Despite the very real inner war against the flesh and the reality of our sinful nature, we need not live in fear that God will give up on us and cast us aside when we fall into sin or if we despair of our final salvation. True believers in Jesus Christ will persevere to the end of their lives in faith, because Christ preserves us in faith through his present intercessory work on behalf of all those chosen by the Father (the elect). This point is plain from 1 John 2:1–2, where Jesus is said to intercede on behalf of those for whom he has died: “My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” The source of our assurance, then, is Christ’s present work on our behalf in his offices of prophet, priest, and king. His intercession for us will cannot fail.

The Roman Catholic Church holds that the Reformed doctrine of assurance leads to the sin of “presumption”—i.e., the false sense that once justified, a believer can never fall away. This, it is claimed, inevitably leads to indifference toward our sin (The Council of Trent, Sixth Session, Article 9). Arminians, as we have seen, hold a similar view.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerMay 26, 2026AssuranceComment

Romans: The Most Important Letter Ever Written? Season Five of the Blessed Hope Podcast Kicks Off!

Episode Synopsis:

Season Five of the Blessed Hope Podcast is underway. I know that for many of you, the Book of Romans is your favorite letter in all the New Testament. When we wrapped up our time in 2 Corinthians a couple of months ago, the clock started on launching Season Five. I love Romans, I’ve preached through it twice using the lectio continua style of exposition, and I have lectured on parts of Romans on a number of other occasions. So I am very excited about season five, and I’ve worked very hard to get this verse by verse deep dive Bible study ready to go.

There can be little doubt that Paul’s letter to the church in Rome is one of the most important letters ever written. As we will discuss in this episode, the Epistle to the Romans has had a tremendous impact upon the course and history of Western Civilization, as well as a huge impact upon the people of God ever since it was written. For reasons we will address momentarily, the Book of Romans has a clarity and power about it which brings Reformation and renewal to Christ’s church whenever it is proclaimed from the pulpit and studied by the people of God.

We open Season Five with two episodes devoted to the importance and historical background of the epistle. In this first episode we’ll take a look at the ways in which this letter has impacted the world in which we live, and we’ll consider some of the key figures in church history and their testimonies about the influence which Romans has had upon them and their ministries. The influence of Paul’s letter to the church in Rome is truly remarkable.

That done, we’ll briefly look at some of the main themes of the letter. What ground does Paul seek to cover in this letter to a church in the very capital of a pagan empire? Why did the renewed interest in Romans some 500 years ago generate many of the controversies which led to the Protestant Reformation and the split from the Roman Catholic church? Why does Romans still generate controversies, such as those associated with the New Perspective on Paul? What about those doctrines long associated with confessional Reformed theology? Can we find them in Romans? So, in addition to the themes laid out by Paul in this letter, I’ll identify some of the main controversies we will address when we get into the meat of the letter. I’ll also explain my operating assumptions as we open a new season–why am I approaching this letter from an exegetical, theological, historical, and confessional perspective?

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

Blessed Hope PodcastKim RiddlebargerMay 25, 2026Romans -- The Greast Epistle Ever WrittenComment

A "Holy" Pope Yet to Come? We Are Still Waiting

You Think Antichrist Speculation Is Bad Now . . .

Antichrist speculation was rife at the end of the thirteenth century. A number of those influenced by the noted apocalyptic thinker Joachim of Fiore (b. 1135, d. 1202) expected the Lord to return by 1260. This was a date derived from a misreading of several texts in the Book of Revelation (cf. Revelation 11:2-3; 12:6). When this did not happen as hoped for, those left behind were forced to explain why the Lord had not come back. In previous posts, I considered antichrist speculations of two prominent Franciscan theologians, Gerhoh of Reichersberg, and Adso of Montier-en-Der, who had much to say about an imminent appearance of the Antichrist in the tenth (Adso) and eleventh centuries (Gerhoh). If our own age is dogged by end-times speculation, we have nothing on the medievals when it comes to attempting to identify the Antichrist.

Throughout the thirteenth century, the Roman Church was thoroughly corrupt and made little effort to hide it or do anything about it. A large and influential “reformist movement” (including many Franciscans) lamented the sad state of the church and sought its reform. Some even speculated that a future, evil pope, might even be the Antichrist.

But there were other factors driving the eschatological fervor of the period. One was the influence which Joachim had upon much of the church’s eschatology–although Aquinas and Bonaventure resisted much of this speculation. Famous for his understanding of history unfolding in three stages, Joachim taught that the final stage was to be the age of the “Spirit” which had not yet dawned. The anticipation of a truly “spiritual” age encouraged all sorts of wild speculation about when this age would begin, what things would be like when it did, and what events would occur before it does.

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Amillennialism, Biblical Events, Biblical Theology, End Times Nuttiness, eschatologyKim RiddlebargerMay 22, 2026Antichrist speculation, Roger BaconComment

“Blessed Is the One Whose Sins Are Covered” Psalm 32:1-11

The Guilt of Sin and the Joy of Being Counted Righteous

There is nothing worse than to feel the conviction of sin–that miserable sense that you’ve done something wrong and your actions displease God because they violate his commandments. The Psalmist describes this feeling as akin to the oppressive heat of a hot and sweltering summer day. On the other hand, there is nothing better than to know the forgiveness of sin–the sense that the guilt of our wrong-doing has been forgiven, and that we are now considered righteous, as though we had never broken a single one of God’s commandments. The Psalmist describes this sense as a safe hiding place in times of trouble.

This then, is the theme of the 32nd Psalm–where and how to find true happiness and peace stemming from the knowledge that our sins have been forgiven, and that we are counted as righteous before God. When someone once asked Martin Luther which of the Psalms he liked best–he said the Psalms of Paul (the 32nd, the 51st, the 130th, the 146th) because they teach that the full forgiveness of sins comes without works to all who believe.[1] John Calvin says that in this Psalm we are reminded, “what a miserable thing it is to feel God’s hand heavy on account of sin,” but that “the highest and best part of a happy life consists in this, that God forgives a man’s guilt, and receives him graciously into his favor.”[2] Indeed, blessed is the one whose sins are covered.

A Penitential Psalm

The 32nd Psalm is quoted by the Apostle Paul in Romans 4 as an important proof-text for the doctrine of justification by grace alone, through faith alone, on account of Christ alone. This Psalm is often considered a “penitential Psalm”– the prayer of someone deeply affected by the guilt of their sins. It is also the second of seven so-called penitential Psalms in the Psalter, and the second such Psalm to appear in Book One of the Psalter. But this Psalm is much more than a penitential Psalm. It includes thanksgiving on the part of David–the Psalm’s author–as well as an appeal to divine wisdom which is revealed by YHWH. The Psalmist gives thanks for this wisdom, which he has received through the “instruction,” “teaching,” and “counsel” mentioned in verse 8. Having gained this wisdom from God, the Psalmist is moved to confess his sins and gives thanks to YHWH for this wonderful blessing. Made wise by God’s wisdom, the Psalmist describes the contrast between the misery of the conviction of sin and the joy (indeed, the happiness) of knowing that he is forgiven.[3] The Psalmist can describe this sense so well because he has lived it.

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Biblical Theology, Reformed ResourcesKim RiddlebargerMay 20, 2026Psalm 32, Blessed is the oneComment

Warfield on Paul’s Doctrine of the Person and Work of Christ in Philippians 2:5-9

This is taken from a 1915 article, the "Person of Christ" which was first published in The International Standard Bible Encyclopaedia, edited by James Orr. It is found in volume 4, pp. 2338-2348, and well-worth reading in its entirety. This essay has been reprinted in The Person and Work of Christ, ed John J. Hughes, published by P & R (2025), 37-74.

Warfield is describing the two natures of Christ as forth by Paul in Philippians 2:5-9. He calls attention to the fact that,

It should be carefully observed also that in making this great affirmation concerning Our Lord, Paul does not throw it distinctively into the past, as if he were describing a mode of being formerly Our Lord's, indeed, but no longer His because of the action by which He became our example of unselfishness. Our Lord, he says, "being," "'existing," "subsisting" "in the form of God" - as it is variously rendered. . . . Paul is not telling us here, then, what Our Lord was once, but rather what He already was, or, better, what in His intrinsic nature He is; he is not describing a past mode of existence of Our Lord, before the action he is adducing as an example took place - although the mode of existence he describes was Our Lord's mode of existence before this action . . . . He is telling us who and what He is who did these things for us, that we may appreciate how great the things He did for us are.

Warfield regards our Lord’s role as messianic servant as key to Paul’s point of application being made to the Philippians. According to the Princetonian, Christ’s divine nature is not “was” or “will be,” but “is.”

To read the rest follow the link below

B. B. WarfieldKim RiddlebargerMay 18, 2026kenosis, Philippians 2:1-11Comment

Coming Soon! A Deep Dive Bible Study in the Book of Romans!

Lord willing, Season Five of the Blessed Hope Podcast will kick off on May 25, 2026. I’ve been hard at work and am excited to get going.

I invite you to give Season Five a listen. If you plan to do so, you have a homework assignment! Please read through the Book of Romans a couple of times, and listen to it read aloud at least once as we get started. Both Martin Luther and John Calvin thought Romans deserves to be read regularly, and even memorized—sound advice!

To help you dig deeper as Season Five gets rolling, I have prepared a Romans Resource page with information about those resources which will aid you in studying this remarkable letter and its contents. Select Resources for the Study of Romans. Perhaps, this will whet your whistle for Season Five? Tell a friend!

Blessed Hope Podcast, Pauline Studies, Reformed ResourcesKim RiddlebargerMay 15, 2026Resources on RomansComment

“If the Lord Wills” – The Ninth in a Series on the Book of James (James 4:13-17)

The Illusion of Living Forever

We live in an age of remarkable technological advancement. At the touch of a keystroke, the world is at our fingertips via the World Wide Web. When we launch men and women into space, we hardly even pay attention because it has now become so commonplace. We live in a country with more wealth and greater prosperity than any nation the earth has ever known. On average, we live longer than our forebears; we are taller, stronger, and medical science can cure much of what ails us. We have cracked the human genome, and advances in DNA research hold out great hope for curing disease and extending life. As Americans, we are proud, confident, self-sufficient, and beholden to no one.

We live at a time when fifty is the new forty, youth culture dominates, and we act as though we will live forever. Yet behind the facade of life in modern America is the stark reality found at the end of the fourth chapter of James. As James dares to remind us, when viewed from the perspective of eternity, our lives are nothing but a mist (a vapor, he calls it). We appear for only a short time, and then we quickly disappear. While some may take James’s assertion as an expression of the futility of life, nothing could be further from the truth. James is poking a very large hole in sinful human pride and continuing his exhortation that Christians must humble themselves before God. None of us will seek grace unless and until we see our need for grace. This is James’s point in the final verses of chapter 4. The surest way to be humbled is to consider the precarious nature of human life and to be reminded that God determines our future, not we ourselves.

The Certainty of Death

As we continue our exposition of the Book of James, we conclude our time in chapter 4. In this exposition, we will cover verses 13–17, although this passage is actually part of a larger section that runs all the way to James 5:11. A good case can be made for treating this entire section of James at one time, but the point James makes about the fleeting nature of human life in the final verses of chapter 4 is especially important, given the fact that some reading this have recently lost loved ones, reminding us once again of just how short life can be. While we do not like to talk about it, all of this forces us to face our own mortality and to realize that the sovereign God controls our future. More to the point, it is good to be reminded that we must live each day in light of eternity. That is what James is doing here. He is giving us the best possible reason to humble ourselves—in light of eternity, our lives are very short. The truth is that we do not control our destinies; God does.

Even though there is great temptation for us to allow our technological advances and material prosperity to hide the fact that we will not live forever, James reminds us of the stark reality that life can be very short and that God holds our destinies in the palm of His eternal hand. People who think they control their own destinies will have a very hard time humbling themselves or seeing their need to draw near to God. To use James’s terminology, people who think they control their own future will very easily become friends with the world. They are well satisfied with the wisdom of this age. These are people who like to hear, but they never quite get around to doing. Such people do not seek grace from God and remain enslaved to their sinful passions. They see no need to change anything. They have heard, professed, and become remarkably self-sufficient. What more do they think they need to do?

To read the rest, follow the link below

The Epistle of JamesKim RiddlebargerMay 13, 2026If the Lord wills, James 4:13-17Comment

“The Preservation of the Saints” -- Article Eight, The Fifth Point of Doctrine, Canons of Dort

Article 8: The Certainty of This Preservation

So it is not by their own merits or strength but by God’s undeserved mercy that they neither forfeit faith and grace totally nor remain in their downfalls to the end and are lost. With respect to themselves this not only easily could happen, but also undoubtedly would happen; but with respect to God it cannot possibly happen, since his plan cannot be changed, his promise cannot fail, the calling according to his purpose cannot be revoked, the merit of Christ as well as his interceding and preserving cannot be nullified, and the sealing of the Holy Spirit can neither be invalidated nor wiped out.

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Throughout the preceding articles under the fifth head of doctrine, the authors of the Canons are responding to what appears to be undeniable evidence that professing Christians can truly lose their current salvation. Arminians appeal to two lines of evidence. The first is the obvious fact that baptized and professing members of Christian churches can and do fall away. Such is the reality of church life. We all know people who make a profession of faith, are baptized, and appear to bear the genuine fruit of Christian conversion—attendance at worship and support of the church’s work through the giving of gifts and time (sweat equity).

But sometimes suddenly, and often more slowly, such people cease to do these things. They stop attending church or begin doing or believing things that contradict the Scriptures. These people refuse to heed the admonitions of church officers and attempt to justify their sinful actions, even when their thinking and conduct are openly contrary to the teaching of Scripture. There are as many reasons why this happens as there are people who turn their backs upon Christ and reject him and his church. Arminians, then and now, can point to such instances and argue that this is proof that current believers can fall into sin and be lost.

A second argument raised by the Arminians grows out of the preceding point. This is why, they say, the Scriptures so pointedly warn Christians to persevere to the end in order to be saved. Why else would the biblical authors repeatedly warn God’s people that such a thing is a real possibility?

As we have seen in articles one through seven under this fifth head of doctrine, the Canons do indeed acknowledge that professing Christians can fall into serious sins because of the weakness of the flesh, the temptations of the world, and the deception of Satan. Since the habits of sin and the corruption of human nature remain after regeneration, all Christians will feel the pull to act upon their sinful propensities (Galatians 5:17; Romans 7:14–25).

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The Canons of DortKim RiddlebargerMay 11, 2026Perseverence and PreservationComment