The Riddleblog

"Preaching --The Demonstration of the Spirit's Power" (1 Corinthians 2:1-16) A New Episode of the Blessed Hope Podcast

Episode Synopsis:

Paul did not come to Corinth as a typical sage, sophist, or philosopher. He was an unimpressive rabbi and made no attempt to embrace Greco-Roman rhetorical techniques to keep an audience entertained and wanting more. Paul’s mission to the Gentiles was not about him, it was about the message he preached, Christ and him crucified.

When Paul arrived in Corinth he was weak and fearful. He impressed no one with his charisma or eloquent speech. But he did know that the power and wisdom of God are revealed through the preaching of the cross. Despite the fact that Jews and Greeks thought that the message of the cross was foolishness, scandalous, and a stumbling block, it was through this message that God saves sinners. The proof that the Spirit of God was at work? There was a thriving church in Corinth, which despite the issues plaguing them was filled with new converts, both Jews and Greeks.

Paul reminds the Corinthians that the Holy Spirit knows the mind of God, revealing that Jesus is the Lord of glory. But since God’s wisdom was hidden from the rulers of this age, they put Jesus to death. While Greeks and Romans mock and detest the weakness and humiliation of the suffering Savior, it is through Jesus’s apparent weakness, shame, and suffering that the wisdom and power of God are displayed. But apart from the work of the Holy Spirit opening their hearts to the truth, the rulers are doomed to pass away along with this present evil age.

Paul tells the Corinthians that their focus should never be on him, or on Apollos or on Peter, but on the content of his message. That which was hidden throughout the Old Testament has been revealed in the person and work of Jesus Christ through the demonstration of the power of the Holy Spirit. Many of our contemporaries think this power is manifest in the signs and wonders that are supposedly present in Pentecostalism and charismatic worship. But for Paul, the demonstration of the Spirit’s power is preaching the gospel and seeing people come to faith in Jesus.

To see the show notes and listen to this episode of the Blessed Hope Podcast, follow the link below

"Christ and Him Crucified" A New Episode of the Blessed Hope Podcast (1 Corinthians 1:18-31)

Episode Synopsis:

The cross of Jesus Christ is utter foolishness to those who are perishing in their sins. Yet, Paul tells the Corinthians that through message of the cross God reveals his wisdom and power. In the closing section of the first chapter of his first Corinthian letter, Paul explains how and why the preaching of Christ crucified confounds all those who seek mere human wisdom from sages, holy men, philosophers, prophets, and gurus across the ages, all of whom claim to be seeking after wisdom, but in reality are looking in all the wrong places.

The cross might be a shameful thing and a scandal in the minds of those Greco-Romans who think themselves to be wise, but it is here where we see how God rescues the weak and lowly to shame the wise–those who do not think it necessary to be redeemed from the guilt and power of sin. Paul’s audience in Corinth (Jews who seek after signs and Greeks who seek after wisdom) cannot grasp how the wisdom of God is revealed in a crucified Savior. For Jews, the cross is a stumbling block. For Greeks it is only so much foolishness. Both see the cross as the ultimate sign of weakness, humiliation, and shame. A crucified savior is a contradiction. Why would anyone embrace a dead and humiliated savior?

Yet, as Paul points out, the preaching of the cross turns the tables on those who think themselves to be wise. Through the proclamation of Jesus Christ and him crucified God saves his people from the guilt and power of sin, he calls the weak and lowly to faith in Jesus, he reveals true wisdom, and he shames the self-professed wise and powerful exposing them to be the fools.

The gospel of Jesus Christ confounds all those who see no need of a savior. It did so in the Greco-Roman world, just as it does in our own. But to those who have been called to faith in Jesus through this message of shame and scandal, “Christ Jesus, became to us wisdom from God, righteousness, sanctification, and redemption, so that, as it is written, “Let the one who boasts, boast in the Lord.”

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

Blessed Hope PodcastKim RiddlebargerMarch 4, 2024Christ crucified, Wisdom from GodComment

Paul on Christian Liberty in Galatians 5:1

The Following is taken from “For Freedom,” my exposition of Galatians prepared for listeners to the Blessed Hope Podcast (scroll down to the link under the Blessed Hope tab)

If anything is worth defending it is Christian freedom. In the face of the threat to such liberty posed by the Judaizers, Paul issues a stern warning to the Galatians– “for freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (Galatians 5:1). Anyone who seeks to be justified by obedience to the law of Moses, through receiving circumcision, through the keeping of Jewish dietary laws, or in observing the Jewish religious calendar, will fall from grace and come under God’s curse (Galatians 5:4).[1]

Paul has already pointed out that those who seek to be justified on the basis of works of law (Galatians 2:16), or place their confidence in what Paul identifies as the basic principles of the world (stoichiea) will find themselves in eternal danger (Galatians 4:3). In Galatians 5:1-12, Paul contrasts the Judaizing campaign of enslavement to the law with Christian liberty in Christ. This is yet another important plank in his case against the Judaizers.

In the first four chapters of Galatians, Paul issues several responses to Judaizing legalism. In chapter 5, we move into what some identify as the “practical section” of Paul’s Galatian letter, when the apostle takes up the practice of Christian liberty and exhorts the Galatians to defend it.[2] While Paul does change focus a bit from those redemptive historical events which culminate in the death of Jesus and justification through faith, here he describes the Christian life in light of the gospel revealed to him by Jesus Christ.[3] The apostle continues to set out sharp contrasts between opposing positions. Readers of Galatians are now well aware that Paul is fond of antithesis (contrast) as a rhetorical critique and he uses it repeatedly.

To read the rest, follow the link below:

A New Episode of the Blessed Hope Podcast Is Up! "Be United" -- 1 Corinthians 1:10-17

Episode Synopsis:

Paul has gotten some rather bad news. Members of Chloe’s family (presumably people Paul had known from his time in Corinth) had come to Ephesus (where Paul was currently laboring). They informed him of serious troubles back in Corinth. People were quarreling to the point that factions had developed in the church, with various groups identifying as followers of Paul, while others claimed to be loyal to Apollos, or to Peter. Some even claimed to be merely followers of Jesus.

No doubt when Paul had been in Corinth a year or more previously, he taught them that Christians became members of the body of Christ (the church) through faith in Jesus and baptism. Now he gets word that the Corinthians were divided with some claiming to be followers of those who taught them, or who had baptized them. Since Paul cannot hop on a plane or get in his car and travel to Corinth quickly, he must address the situation in writing–so he sends the letter we know as First Corinthians.

In verse 10 of the first chapter of this letter, we find the thesis statement which sets the tone for all that follows. Paul appeals to these struggling Christians in Corinth to stop acting like the pagans they once were, and act like the Christians they now are. They have been called to be saints (as believers in Jesus Christ) so they must end their schismatic behavior and get on the same page–united in mind and judgment. No more of the party spirit– “I follow Paul . . .” “I follow Apollos . . .” “I follow Peter . . .” or even “I follow Christ . . .” Christ is not divided, and Paul was not crucified for them!

Paul implores the Corinthians to remember that he came to preach the cross of Jesus Christ to them, not tickle their ears with clever words of pagan wisdom which rob the cross of its power to save. Their quarreling and divisions betray the gospel which brought them together calling them out of pagan darkness and into the light of Christ’s kingdom. The factions which were forming were also contrary to their baptism through which they together became members of Christ’s church and part of his body. The Corinthians must return to what Paul had taught them. The divisive behavior must cease and the Corinthians must unite around the gospel of a crucified Savior.

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

Blessed Hope PodcastKim RiddlebargerFebruary 19, 2024Be United, No Factions Comments

"Called to Be Saints" (1 Corinthians 1:1-9) -- A New Episode of the Blessed Hope Podcast

Episode Synopsis:

In the opening 9 verses of Paul’s first Corinthian letter, Paul sets the stage for what is to come. Although he was in Corinth for some eighteen months and knew many of those to whom he is writing quite well, his apostolic authority was being challenged by some in the congregation. Paul must address this matter by reminding the Corinthians of his apostolic office and calling.

Although we might expect a stern rebuke given what Paul has heard about what was going on in Corinth, instead we find the apostle giving thanks for the grace given the Corinthians in the gospel. The apostle opens his letter by reminding the Corinthians of the fact that despite the divisions and troubles which plagued them (and which need to cease), those who truly believed the gospel he had preached to them were recipients of God’s grace in Jesus Christ. As such, the Corinthians were “saints,” called to be holy. But their “set apart status” requires the Corinthians live out the holiness they had received as God’s gracious gift.

Paul focuses upon the ecclesia (church) in Corinth as all those who together have been called out from the nations for the purpose of assembling for the purpose of hearing God’s word preached (reminding them that grace is a gift given to them freely through the gospel), celebrating the sacraments of baptism and the Lord’s Supper (as signs and seals of God’s promises in the gospel), and where they are to exercise the spiritual gifts given to them for the sake of building up the body of Jesus Christ.

Christ’s church is one and therefore not to be characterized by divisions and factions, but by love for all those whom God has reckoned as holy in Jesus Christ. The Corinthians are to love one another in the grace and peace extended to them through Jesus Christ and which is now declared to them (and upon them) through Paul’s opening blessing in this letter. Indeed, they have been called to be holy.

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

Blessed Hope PodcastKim RiddlebargerFebruary 5, 20241 Cor 1:1-9, Called to be saintsComment

Some Thoughts on Paul's Doctrine of Christ's Parousia

The following is from my forthcoming exposition of Paul’s Thessalonian Letters, “When the Lord Jesus Is Revealed from Heaven” which will be made available as a free download for those who complete season two of the Blessed Hope Podcast.

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Paul answers the question asked by the Thessalonians, “do those who die before Christ’s return miss out on the benefits of our Lord’s return”?

In verse 15b, Paul responds, stating that “we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep.” There is no diminished blessing for those who die before our Lord’s return. They don’t miss out on anything so there is no need to worry about them. They already possess eternal life as spoken of by Jesus in John 5:24—“Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life.” All those who have died in Christ will return with Jesus when he does (1 Thessalonians 4:14).

Paul describes Jesus’s return as his parousia (παρουσία), a term with a very rich cultural background. According to Gene Green, parousia is . . .

a term that commonly meant the glorious “coming” of a deity or the official visit of a sovereign to a city, who himself was often honored as divine. An imperial visit was an event of great pomp and magnificent celebrations, with rich banquets, speeches that praised the imperial visitor, a visit to the local temple, rich donations, celebration of games, sacrifices, statues dedicated, and arches and other buildings constructed. Money was minted to commemorate the event, crowns of gold might be given, and at times a new era was inaugurated. . . . The officials and a multitude of people would head out of the city to receive the one who came, all dressed with special clothing.[1]

When Jesus returns with his heavenly host, his people who are living at that time will be caught up to join him in his triumphal return.

A New Episode of the Blessed Hope Podcast! -- “A Rich Feast of Pauline Theology” (A Doctrinal Survey of 1 Corinthians)

Episode Synopsis:

Paul’s first Corinthian letter was written to deal with divisions in the Corinthian church. He’s received a letter from the Corinthians asking him about how to deal with the Greco-Roman pagans around them, as well as how to handle professing Christians who either did not understand, or implement the apostle’s instructions. In Ephesus, where Paul was residing, someone who had just come from Corinth passed on to Paul the news that the Corinthians had misunderstood his written response to their letter. Paul also received a delegation from the Corinthian church asking a whole series of questions, which Paul must address. The news from Corinth was disturbing. Paul’s response to this serious situation is the letter we now know as 1 Corinthians.

When you begin to summarize the content of 1 Corinthians (in order to answer the “what is in the letter question”), you notice something rather remarkable for a situational letter like this one specifically written to address divisions beginning to appear within the Corinthian congregation. Paul’s response is not to scold them (although there is a bit of exhortation), but to teach them the correct doctrine, which is then to be applied to each of the difficult situations brought to his attention. This makes for a rich theological letter in terms of doctrinal content worked out with a great deal of practical application.

Paul’s thesis statement is set out in 1 Corinthians 1:10: “I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you, but that you be united in the same mind and the same judgment.” The two primary sources of contention which Paul must address are those typical of Greco-Roman paganism–sexual immorality and idolatry, along with the Corinthian tendency to boast about their personal accomplishments.

Paul must remind these new Christians of what he had taught them when he had been with them previously. God’s grace revealed in Christ’s death and resurrection and the gift of the indwelling of the Holy Spirit brings about an entirely different set of ethics and morality to those in Christ’s church. Love for fellow members of the family of God is to characterize the Corinthian church, not petty divisions. The divisions in Corinth must cease since the church is the body of Christ, Paul’s apostolic authority to address such matters was given to him by Christ so it is to be accepted, and Christ’s church should reflect the new creation which Jesus has brought about through his cross and resurrection.

If you take a look at any of the best known Reformed systematic theologies (say Berkhof, Bavinck, and Turretin), you will find that the number of biblical texts cited by these writers in support of major doctrines is about the same for 1 Corinthians as it is for Romans and Ephesians. The reason? Paul’s letter is packed with Trinitarian references. He speaks of calling and election as the manifestation of God’s grace as revealed in the gospel. He discusses Christ’s resurrection and ours in great detail–the most important discussion of the resurrection of the body in all the New Testament. Paul addresses numerous aspects of the Christian life, much of which is centered upon love of neighbor working itself out in the situations reported to him as the chief sign that one is truly converted and which serves as the basis of Christian ethics and morality.

1 Corinthians is theology applied to life. What is Paul’s theology? How does he apply it to the Corinthians? And what does this mean for us? We’ll discuss this and more in this episode of the Blessed Hope Podcast.

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

Blessed Hope PodcastKim RiddlebargerJanuary 22, 2024Theology of 1 CorinthiansComment

Season Three of the Blessed Hope Podcast Kicks Off! “What Happens in Corinth Doesn't Stay in Corinth!”

Episode Synopsis:

I’m very excited to kick off season three of the Blessed Hope Podcast because we are taking up one of the most interesting and challenging letters in all the New Testament–Paul’s first letter to the Corinthians. This is a letter which is practical in the best sense of the term and we will spend a great deal of time going through it in some detail.

One of the first things we will notice in Paul’s First Corinthian letter is that he is not writing a systematic treatise (as he does in Romans and Ephesians). Instead, Paul is responding to a number of important matters which have come to his attention that were troubling the Corinthian church. But Paul is in Ephesus when he gets this information and cannot get to Corinth (some 425 miles away) any time soon. So Paul must address these issues by letter. We know Paul wrote at least three letters to the Corinthians (we are in possession of two of them – 1st and 2nd Corinthians) and we’ll tackle them consecutively in our usual verse by verse manner.

There are an number of controversies in 1 Corinthians with which we’ve all wrestled, and which are addressed by Paul.

Perhaps you’ve heard the expression, “Christians are to be in the world, but not of the world.” What does this mean, and why is it that so many Christians in Corinth remain “of the world, but not in the world?” Paul tackles this question.
What about the gifts of the Spirit?
Maybe you or someone you know finds speaking in tongues to be the high point of the Christian life. Perhaps you think it tied to the apostolic age and something not to be practiced today–what does Paul say about speaking in tongues and how it is to be practiced?
What went on in a worship service in the apostolic church? Paul gives us our only description of such worship in 1 Corinthians 11-14.
What are we to do with those who profess faith in Jesus Christ, but who then do things which are utterly at odds with their profession of faith? What is church discipline and why do Reformed churches practice it?
Why does Paul spend so much time and energy in his discussion of the resurrection in 1 Corinthians 15? What does he say about the resurrection of our bodies and how we will dwelling in God’s presence for all eternity?

And this is just scratching the surface. So, there will be much more to come as we work our way through Paul’s first letter to the Corinthians.

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

Blessed Hope PodcastKim RiddlebargerJanuary 8, 2024Introduction to 1 CorinthiansComment

New Episode of the Blessed Hope Podcast -- "Eschatology by Ethos: Why Optimism and Pessimism Do Not Work as Eschatological Categories"

Episode Synopsis:

The first time I heard the term “optimistic amillennarian” was in seminary, when a student asked one of the professors whether they were postmillennial or amillennial. The professor said he admired much about postmillennialism, but thought amillennialism was the biblical view. But after saying that, he blurted out, “well, maybe, I’m optimistic Amillennial.” That started quite a discussion among the students, with the postmillennial students pressing the amillennial students to give up their “pessimistic eschatology” and do as the professor had done, declare themselves to be eschatological optimists. Presumably, this was the first step on the way to becoming postmillennial. I was one of those present who still hadn’t figured out how my newly-found Reformed convictions were going to influence my views on eschatology. The only thing I was sure about was that I could not remain a dispensationalist.

I did indeed give up my premillennialism and dispensationalism for amillennialism and have spent much time since writing, teaching, and discussing why I made the move. Over time I thought that I had managed to distance myself from my dispensational past, and I worked hard to replace my dispensational hermeneutic with a covenantal approach to Scripture.

Yet there was one tie which still bound me to dispensationalism–the postmillennal charge that both schools of thought (amillennial and dispensational premillennialism) were intrinsically “pessimistic,” while only postmillennarians have an eschatology of “essential optimism.” This always struck me as odd, since as an amillennarian I believe that the kingdom of God is victorious over unbelief and all the forces of the devil, that the gospel will spread to the ends of the earth because God is sovereign over all things. But I remain pessimistic about the city of man which will destroyed in the end when Jesus returns to raise the dead, judge the world, and make all things new.

Both amillennialism and postmillennialism contend that the scene in Revelation 20:1-10–the only place where a period of a thousand years (or a millennial age) is mentioned in Scripture–occurs before Christ returns, not after, as in premillennialism. This means that structurally speaking, amillennialism and postmillennial are very similar. The two views have coexisted from time of the apostolic age, usually identified as non-chiliastic (non-millenarian). It wasn’t until early in the 20th century that the two views (amillennialism and postmillennialism) were distinguished from one another as distinct eschatological positions. Both have existed together from the time of the Reformation–the differences centering around the timing, duration, and character of the millennial age.

As we will see, in the 1970's things changed. So where did the optimism-pessimism categories come from? Do they accurately describe the three main eschatological schools of thought? Might they even be misleading? And therefore not helpful? That’s my take . . .

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

"The Antichrist" -- The Latest Episode of the Blessed Hope Podcast Is Ready

Episode Synopsis:

The mere mention of the Antichrist conjures up all kinds of spooky movie images, demonic plot lines, and eerie special effects–all designed to play upon our fears of a satanically inspired, menacing figure doing their master’s bidding. The list is long, but a few examples should help–The Omen (with the brat antichrist child, Damien), and the sequels, then came Rosemary’s Baby, 11-11-11, the Devil’s Advocate, and a host of others fit in this genre.

Throughout the history of the West, there has been no shortage of political leaders, emperors, conquerors, and religious figures who have been identified as antichrist candidates, yet all of whom have come and gone without claiming the title. Of late, this mysterious figure is thought to lurk in the shadows of the deep state, or is a mastermind in the tech world (especially since the rise of AI), or as a villainous super-hero sort of figure who will lead humanity into a post-apocalyptic world with a new reality and radically transformed human existence.

Here is where we bid adieu to this speculation and take a much different course. We will go back to the teaching of Scripture and the church’s reflection upon what is a truly fascinating topic. If Christians in the apostolic age were not sure who or what this meant, the Reformers were absolutely sure–they identified antichrist with the papacy. Many Protestants have agreed, while Rome’s response was to return the favor–it was Protestants who were doing the devil’s work by dividing Christendom. Currently, evangelicals have taken up the quest to figure out just who or what the Antichrist will be, as they wait for the Antichrist to appear as the leader of a revived Roman empire, make a peace-treaty with Israel, and then betray the nation and usher in the final battle–Armageddon.

The best way to deal with all of this wild (on the one hand) and understandable speculation (on the other) is to return to the teaching of Scripture. Ironically, the Bible is the source of much of the speculation just mentioned–many of the speculators and fiction writers know just enough about the Bible to make them dangerous, while others got much of the biblical data right–but it was simply not God’s time for this figure to appear. So, lets go back to the biblical text, see what it actually says about the Antichrist, and then summarize the biblical teaching.

But don’t get your hopes up. Such a study won’t tell us who the antichrist will be, or when he (or she) will appear, but hopefully, it will clear up much or all of the speculation surrounding this figure and get us back to grounding all our future expectations in the Scriptures.

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

Blessed Hope PodcastKim RiddlebargerOctober 6, 2023The AntichristComment

What Does the Future Hold for Israel? The Latest Episode of Blessed Hope Podcast Tackles Romans 9-11

Episode Synopsis:

Whenever you discuss biblical eschatology and the end times, you must address the future of Israel and the Jewish people. The subject is greatly complicated by the fact that along with the longstanding biblical debates over Israel’s future, there is also the complicated history of Zionism. The unprecedented events surrounding the establishment of a Jewish state first conceived in the Balfour Declaration in 1917 (as a consequence of the Great War), came to fruition with UN Resolution 181. The resolution was approved on November 29, 1947, and established the “formal partition” of Palestine into Jordan (the Palestinian state), and the nation of Israel (a Jewish state). Debates over biblical expectations for the future of Israel, along with the geopolitical conflict between Israel and her Middle Eastern neighbors have raged ever since.

The return of the Jews to Palestine had a profound effect upon American evangelicals and fundamentalists, pushing eschatological speculation surrounding Israel to the fore. Whenever you mention the end times, people want to know about your views about Israel, which inevitably leads to the intermixing of biblical expectation with political matters and American foreign policy. Israel’s security and survival are constantly in the news, because the nation exists in a largely Muslim region which is very unhappy with the presence of a Jewish state in Palestine, an area which had been in important part of an Islamic caliphate from the 7th century until 1948.

Indeed, the return of the Jews to the nation of Israel is a remarkable thing, and has given great credibility to dispensationalism and the long-standing belief that the return of the Jews to their ancient homeland was the fulfillment of biblical prophecy, and thereby set into motion God’s prophetic end times blueprint that will unfold until the Lord’s return.

Rather than focus upon the fascinating historical developments surrounding Israel from the First World War until now, I am going to tackle the one place in the New Testament where Paul speaks about the future course of redemptive history, specifically what God has decreed for his people–including Jew and Gentile. No, God is not finished with his ancient people, the Jews. And yes, dispensationalists get much of this wrong.

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

Blessed Hope PodcastKim RiddlebargerSeptember 22, 2023The future of Israel, Romans 9-11 Comments

Another Great Milestone for the Blessed Hope Podcast!

Thank you all so very much! The Blessed Hope Podcast audience has grown beyond my wildest expectations—with no promotion other than the Riddleblog social media announcements of new episodes.

That means the growth has come from listeners who tell others about the podcast! Word of mouth works! If you think the podcast is of value, tell a friend!

Blessed Hope PodcastKim RiddlebargerSeptember 13, 202325K Downloads for the Blessed HopeComment

“The Signs of the End” -- What Are They? A New Episode of the Blessed Hope Podcast Series, "The Future" Is Up

Episode Synopsis:

From the moment of our Lord’s ascension into heaven (as recounted in Acts 1:8) Christians have expected the Lord’s bodily and imminent return. Both Jesus and the apostles had a fair bit to say about his return as well as those signs which would precede the end. So, from the dawn of the church, until now, some two thousand years removed from our Lord’s life and ministry, Christians have eagerly expected the Lord’s return. What are these signs of the end, and how are we to understand them? What remains to be fulfilled before Jesus returns?

There are also a number of common expectations people have about the Lord’s return, but which really are not signs of the end at all–the rapture, the seven-year tribulation, a millennial age, and so on. We’ll also discuss these expectations which are not biblical signs of the end.

It is hard to address the signs of the end today because since the days of the birth of the nation of Israel 1n1948, the biblical prophecy pundit industry has been doing its best to connect current events to biblical prophecy–especially events surrounding Israel. This has colored Christian expectation in many harmful ways–verses are lifted from their context and applied to virtually any event involving the Jewish state without due regard for what Scripture actually teaches about the end. A few of these predictions have come to pass, and those which have are more of “a broken clock is right twice a day” variety. So lets step back from the prognosticators and the Bible prophecy industry and take a fresh look at the biblical teaching regarding the signs of the end. I think this is an important valuable exercise.

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

Blessed Hope PodcastKim RiddlebargerSeptember 8, 2023Signs of the endComment

"Jesus Christ, the Sum and Substance of Biblical Prophecy" -- Episode 4 of the Blessed Hope Podcast Series "The Future" Is Up!

Episode Synopsis:

I am not a fan of jigsaw puzzles–I don’t have the patience to put them together, and I am too easily distracted by the shapes of the various pieces. So, I lose sight of the big picture, and then I get frustrated and attempt to jam pieces into the puzzle where they don’t fit.

Many people have the same trouble with the Bible. Why do we need to see the big picture? Why can’t we just get to the signs of the end (the individual pieces)? What should we expect to happen before the Lord’s return? What about the Antichrist? What about Israel? What about the seven-year tribulation period? What about the millennium? Why not just get to the good stuff?

To read the Bible like this is to spend all of your time looking at the puzzle pieces without knowing what the picture on the box-top of the puzzle looks like. The Bible’s expectation for the future (the box top) tells us how the puzzle pieces fit together. If we skip big picture stuff, we can easily fall into the errors which so many of our contemporaries make–predictions about the end with no way to connect the signs of the end to the biblical context in which the signs make sense.

When we spend the time to look at the box top of redemptive history–we don’t see an Antichrist, Israel, or a millennial age, anywhere near the center of the picture. What do we see? Or better, who? We see Jesus Christ–the mediator of the new and better covenant–who is the central image on the box top. Since Jesus has ascended to the Father’s right hand, the big picture tells us that Jesus will return to raise the dead, judge the world, and make all things new. His return is our expectation, “the blessed hope.”

We cannot successfully discuss, nor truly understand, the signs of the end apart from being clear in our minds about the big picture. We cannot understand the Antichrist, if we do not understand the Christ. We cannot understand the role of Israel, if we attempt to discuss Israel apart from the true Israel (Jesus). We might expect an earthly millennial age if we do not see our Lord’s return as the final consummation–not some half-way step (a millennium) on the way to final consummation.

When we glimpse the picture of Jesus on the biblical box top–it is immediately apparent that he is the sum and substance of all biblical prophecy. Jesus is the center of the picture which ensures the realization of all of God’s covenant blessings for his people as well as the meting out of all the covenant curses upon those who reject his grace and mercy because they prefer to remain in their sins. All of the signs of the end point to things which occur on the last day, when the trumpet sounds, the heavens roll up like a scroll, and Jesus returns just as he promised. The signs of the end point to this glorious day when time becomes eternity.

To view the show notes and listen to the episode follow the link below

Blessed Hope PodcastKim RiddlebargerAugust 25, 2023Christ the center of biblical prophecyComment

A New Episode of "The Future" Is Up on The Blessed Hope Podcast! "The Returning King and His Kingdom"

Episode Synopsis:

The kingdom of God is a major topic throughout the Scriptures. The kingdom of God refers to the rule or reign of God over all of creation and all of its creatures. The Old Testament speaks of YHWH as Israel’s king, whose kingdom is everlasting. The prophets speak of this kingdom using royal images associated with heavenly glory and absolute sovereignty–the creator of all things does indeed rule over all that he has made. Everything is subject to him.

Although YHWH rules the nations, because of Israel’s repeated and stubborn rebellion against him, YHWH has directed those nations to conquer Israel and possess the promised land. This is why the focus of the later prophets is upon the future, when YHWH’s kingdom is gloriously and finally realized. Israel’s king will come to visit his people with salvation, but will also mete out judgment upon all who reject his rule.

So, when the messianic age dawns with the supernatural conception and birth of Jesus, we should not be surprised that it is in his person and work that YHWH’s promised kingdom will be realized. Since Jesus is YHWH’s promised king, YHWH’s kingdom has arrived in and with him–such a kingdom cannot exist apart from its king, Jesus, the second person of the blessed Trinity who is God now clothed in human flesh.

The arrival of this kingdom can be seen in the preaching of John the Baptist, the last of the Old Testament prophets who speaks of a coming one in whom YHWH’s kingdom will dawn. Throughout his messianic mission Jesus proclaims that in him YHWH’s kingdom draws near–it is a major theme of his preaching. This kingdom conquers all, but not in the way we might think, nor in the way Israel expected. They wanted Jesus to restore David’s kingdom and lead them to victory over the Romans. When Jesus taught otherwise, he was rejected by his people, crucified, and then rose again from the dead. He ascended to the Father’s right hand and promised to return. Jesus’ kingdom is a spiritual kingdom absolutely victorious over the guilt and power of sin. He has defeated Satan in anticipation of a time when that kingdom will be fully and finally consummated on the last day, when all the inhabitants of the earth bow the knee and confess that Jesus is the King of Kings and Lord of Lords.

That day, when Jesus returns and his kingdom comes in its fullness lies at the heart of the New Testament’s eschatology. It is that kingdom about which Jesus taught us to pray, “thy kingdom come.” Jesus, Paul, and the rest of the New Testament writers direct us to that time in the future when our king will return and his kingdom will be consummated. On that day all tears will be wiped from our eyes, we will receive our promised inheritance, and not a hint or trace of human sin will remain. This beloved, is our hope for the future and this is the context in which we must discuss the signs of the end.

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

The Next Episode of "The Future" Is Up! "This Age and the the Age to Come: the Implausibility of Premillennialism"

Episode Synopsis:

I begin this episode with a personal testimony.

I was born and raised a dispensationalist. Our family owned a Christian bookstore. The first Christian book I picked out and read on my own was Hal Lindsey’s The Late Great Planet Earth. Years later, I was challenged by one of our delivery men about the books we were selling–all the dispensationalist best sellers. He said he was “Reformed.” I thought he meant that he had gone to “reform school” or was on work release from prison. The questions he put to me bounced off like BB’s against a Battleship. Dispensationalism was biblical. How could anyone doubt that?

But those BB’s actually penetrated my embarrassingly thin armor. Eventually, I became a very reluctant Calvinist and then I started re-thinking my eschatology. After university and a year at the Simon Greenleaf School of Law (which was founded by John Warwick Montgomery, the faculty included Walter Martin, and Rod Rosenbladt, and is now the Trinity Law School in Santa Ana), I was steadily moving away from my doctrinal roots (Arminian and dispensational). I found that the Reformation views on law and gospel, the five solas, and the end times, were absolutely compelling because they were thoroughly biblical. To my surprise Drs. Montgomery and Rosenbladt suggested a career change–seminary, specifically the new seminary in Escondido (90 miles to the South), Westminster Seminary California.

In the Acts and Paul class taught by Dennis Johnson, I first encountered what I came to know as the two-age model–terms I was familiar with from reading the New Testament but never thought much about–“this age” and “the age to come.” After reading Herman Ridderbos and Geerhardus Vos on Paul, I realized how serious a challenge the two-model was to my premillennial eschatology (I had pretty much given up on most of my dispensationalism by then, although I still thought like one). Driving home after Dr. Johnson’s class, I had an “ah-ha moment.” “I can’t be premillennial any more.” The two-age model makes premillennialism (in all its forms) a biblical impossibility. I dug in my heels and fought the inevitable. But here I am far down the road, presenting and defending the two-age model. If you’ve not heard this before, you are in for a real surprise. This is a game changer in terms of your view of the end times.

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

A New Blessed Hope Podcast Series! "The Future" In the First Episode We Tackle the Question, "How the Past Shapes the Future"

Episode Synopsis:

We are beginning a new series on the Blessed Hope Podcast, “The Future.”

In this series we will wrestle with the question “what does the future hold for God’s people?” What historical events and biblical prophecies remain to be fulfilled before Jesus returns on the last day? How are we to interpret the various signs of the end we find throughout the New Testament?

In this series we will talk about the necessity of understanding the biblical past (specifically the person and work of Jesus Christ) since this gives us the biblical context to understand the promises God makes to us about the future. What do we expect and what are we to be looking for? To what (or to whom) do the signs of the end point?

In order to answer these questions we will need to talk about the proper biblical framework in which the signs of the end unfold. Our future expectation is not the Rapture or a millennial age, but the return of Jesus Christ to raise the dead, judge the world, and make all things new. Biblically speaking, all of the promises of the future center in and upon our Lord’s return. This is the critical event to which all of the signs of the end point us.

So, what is included among the signs of the end? We’ll talk about this in some detail in the episodes to come. Wars and rumors of war? What about technology? What about plagues? We’ve just lived through one. What about Israel? What role will Israel play in the future? What about an Antichrist? How does he figure into the end times? Can we make any specific predictions about what is to come?

We discuss all of the things and more in coming episodes in our new Blessed Hope Podcast series “The Future.”

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

"What’s Next for the Blessed Hope Podcast?" Season Two Wrap Up!

Season Two Postscript – Where Do We Go from Here?

We’ve completed season two of the Blessed Hope Podcast, fifteen episodes in all, in which we covered Paul’s two Thessalonian letters. The season two series was entitled “when the Lord Jesus is revealed from heaven,” taken from 2 Thessalonians 1:7, a text which captures Paul emphasis in these two letters upon the key event in biblical eschatology–the second coming (advent) of the Lord Jesus Christ. Well, as they say, “that’s a wrap!”

The obvious question then is “where does the Blessed Hope Podcast go from here?”

To Listen to the Postscript Episode for Season Two of the Blessed Hope Podcast, follow the link below

The Season Two Finale of the Blessed Hope Podcast, "The Lord Is Faithful," (2 Thessalonians 2:13-3:18)

Episode Synopsis:

As Paul comes to the end of his second Thessalonian letter, he still has much to say to the Christians in Thessalonica. But the most important thing the apostle does when concluding his second letter, is to remind the Thessalonians of his prayer of thanksgiving on their behalf. Paul hopes this will be of great encouragement. The apostle reminds them that God has graciously rescued these Gentile pagans from the guilt and power of sin, and points out to his readers that they will share in the glory of Jesus Christ through the gospel which has been preached to them. But Paul also asks for their prayers on his behalf–that the same word which he preached to them, might continue to spread and that many more would be brought to faith in Jesus Christ.

Paul also exhorts them to stand firm in the things which he has taught them–that tradition (or teaching) proclaimed to them by the apostle. He prays for their comfort and assurance in Christ, that God’s word be honored, and that God would see fit to deliver them from evil men–those who drove Paul from their city and who seek to keep the gospel from spreading. Paul reminds them that the Lord is faithful in keeping his promises, but he also warns some in their midst not to be idle so as to be a burden on others. He mandates that those who will not work, should not be given a handout. Yet, he also cautions the Thessalonians that this “tough love” approach is to be done for the purpose of restoring such a person.

Paul concludes his second letter by praying for God’s blessings upon the congregation, he attaches his signature to this letter to confirm its authenticity, and then closes by reminding these brothers and sisters that the Lord is always with them.

So there is much here to discuss–election and its connection to the gospel, election as the basis for our sanctification and its connection to the Word of God, the role and authority of tradition, and finally what to do about the idle (the application of church discipline).

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

Blessed Hope PodcastKim RiddlebargerJune 9, 2023The Ordo Salutis, The authority of tradition, LazinessComment

Paul's "Man of Sin" (Part Two), the Next Installment of the Blessed Hope Podcast Is Ready! Join Us As We Discuss the Antichrist and 2 Thessalonians 2:1-12

Episode Synopsis:

Soon after Paul sent his first letter to the Thessalonian Christians, the apostle received word that someone in the congregation was teaching that the day of the Lord had already come. Composing his second Thessalonian letter to correct this error, Paul makes it abundantly clear that anyone spreading such a rumor is flat-out wrong. Paul declares that two things must occur before the day of the Lord can come. First there will be a great apostasy, and only then comes the revelation of a figure Paul identifies as “the man of sin”– an individual often associated with the Antichrist.

But Paul also tells the Thessalonians that a mysterious “restrainer” is currently preventing the man of sin from being revealed. He informs the Thessalonians that at some point this restrainer (a “who” or a “what”) will cease to restrain the man of sin, who will then appear (in connection with the apostasy) only to be destroyed by Jesus Christ when the day of the Lord does come to pass.

In part two of our study of 2 Thessalonians 2:1-12, we will discuss this mysterious restrainer in some detail, identify to whom or what Paul is referring, and then wrestle with the question of the timing when all of this will come to pass. Is Paul referring to the events of AD 70 and the destruction of the Jerusalem temple–which are still future to him, but long in the past for us? Or is he predicting an end-times Antichrist, who will appear at the end of the age immediately before Jesus returns?

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

Blessed Hope PodcastKim RiddlebargerMay 26, 2023The Man of Sin Part Two, 2 ThessaloniansComment