The Riddleblog

"To the Church in Laodicea" -- Letters to the Seven Churches (8) -- Revelation 3:14-22

A Stern Warning

The church in Laodicea thinks of itself as wealthy, very well-off, and without any apparent needs. But the reality is far different. While this congregation may have an exalted opinion of itself, Jesus describes this church in completely different terms: wretched, pitiful, poor, and naked. This church is lukewarm and is about to be spit out of Christ’s mouth. With these words of rebuke, the church in Laodicea joins the church in Sardis as the only two congregations among the seven addressed by our Lord which receive no word of praise. Instead, these two churches receive only a word of rebuke and a command to repent, lest they face Christ’s judgment.

With this letter we come to the end of John’s opening vision of the resurrected Christ which began in Revelation 1:12 and which ends in chapter three with Jesus’ words of encouragement, admonition, and rebuke to those congregations struggling to remain faithful in the face of paganism, persecution from the state, as well as from those Jews who lived in significant numbers in several of these cities.

To read the rest, follow the link below

The Seven ChurchesKim RiddlebargerOctober 22, 2022The church in Laodicea, Lukewarm, Jesus tands at the doorComment

Warfield's Inaugural Address on Inspiration and Criticism

Here are a few excerpts from Warfield’s Inaugural Address upon induction as Chair of New Testament Literature and Exegesis at Western [Pittsburgh] Theological Seminary, given on April 20, 1880. This was Warfield’s opening salvo in a career largely dedicated to defending the inspiration and authority of Scripture against all comers—especially critical scholarship.

We risk nothing in declaring that modern biblical criticism has not disproved the authenticity of a single book of our New Testament. It is a most assured result of biblical criticism that every one of the twenty-seven books which now constitute our New Testament is assuredly genuine and authentic.

Warfield notes that critical scholars have a bad habit of eating their intellectual predecessors (metaphorically, of course).

To read the rest, follow the link below

B. B. WarfieldKim RiddlebargerOctober 20, 2022Inspiration and criticismComment

Speaking of Podcasts . . .

Shane Rosenthal, the long-time producer of the White Horse Inn and dear friend, has developed a new podcast, The Humble Skeptic. The Humble Skeptic is highly recommended and is devoted to sane and thoughtful dialogue about religious truth claims. Be sure to check it out!

Lydia McGrew says,

Shane Rosenthal’s fascinating new podcast, The Humble Skeptic, aims to show that a Christianity founded solidly on evidence can boldly answer the “outsider test” for truth in religious matters. With an emphasis on eyewitness testimony, careful thinking, and common sense, it promises to be an excellent addition to the apologetics podcast menu.

Mike Horton says,

Shane Rosenthal’s Humble Skeptic podcast is superb! I was drawn in by the subject matter and narration of the first episode and am looking forward to hearing what’s next. Humble Skepticism — what a concept!

You can listen to the pilot episode here.

History and Culture, Reformed ResourcesKim RiddlebargerOctober 17, 2022Humble Skeptic

Coming Soon! Season Two of the Blessed Hope Podcast -- “When the Lord Jesus Is Revealed from Heaven: Paul’s Thessalonian Letters”

Look for new episodes of season two of the Blessed Hope Podcast to drop before the end of the month!

In season two, we will tackle Paul’s Thessalonian letters in a verse by verse in-depth manner (as we did in season one when we went through Galatians—you can find season one Here).

If you are interested in eschatology, you’ll likely enjoy this series. We will discuss our Lord’s second advent and related matters (the center of all New Testament eschatology), the Antichrist, and Paul’s warning of the coming wrath of God to be revealed on the day of Christ’s return.

We’ll also consider Paul’s words of encouragement to the Thessalonians, a new congregation composed of mostly Gentiles in the heart of Macedonia, and the fruit of the Macedonian Call and Paul’s second missionary journey. Throughout these letters, Paul reminds us that Christianity is, at its heart, a missionary religion.

To read the rest follow the link below

Kim RiddlebargerOctober 15, 2022

An Exposition of Article Thirty-Five of the Belgic Confession -- The Lord's Supper

Nothing offended the Pharisees any more than when Jesus ate with tax collectors and sinners. Since the Pharisees regarded such sinners as “unclean,” it was unthinkable to the Pharisees that Jesus would sit down to eat a meal with such notorious people–since at that time eating a meal with someone was considered a bond of fellowship. Because Jesus ate with people of whom they did not approve, the Pharisees accused Jesus of being a drunkard and a glutton. And what was Jesus’ response to such criticism? “And Jesus answered them, `Those who are well have no need of a physician, but those who are sick.’” (Luke 5:31). As we consider the doctrine of the Lord’s Supper, we begin with pointed reminder that Jesus still invites tax collectors and sinners to join him in a fellowship meal–a meal which we call the sacrament of the Lord’s Supper.

As we consider that section of our confession which deals with the sacraments (articles Thirty-Three through Thirty-Five), we now come to Article Thirty-Five, which deals specifically with the Lord’s Supper. Recall that our confession defines a sacrament as a visible sign and seal of God’s invisible grace. We believe that where the visible signs and seals are present (bread, wine, water) so too the reality is present (Christ’s body and blood, regeneration and the forgiveness of sins). This means that the sacraments are real means of grace because God works through material means. God graciously gives us these visible signs and seals of that which is promised to us in the gospel–namely all the saving benefits of Jesus Christ. Because we are weak and sinful and often insensitive to the things of God, he gives the sacraments to us to nourish and sustain that very same faith which he creates in our hearts through the preaching of the gospel. The sacraments are an essential element of a healthy Christian life, since they confirm all the promises of the gospel, and since they sustain and nourish our ever-weakening faith.

Article Thirty-Three of our confession deals with the sacraments in general. Our confession is careful to distinguish the Reformed view of the two sacraments (baptism and the Lord’s Supper) from that of Rome (which not only teaches that there are seven sacraments, but that the sacraments draw their efficacy from the power Jesus supposedly invested in the Roman church and its sacrificing priesthood) as well as the view of the sacraments held by Anabaptists. The latter denied that the sacraments are in any sense means of grace, since many Anabaptist leaders had difficulty conceiving of God working through material means and not directly upon the human heart. It is important that our confession not only summarize biblical teaching about these two sacraments, but at the same time it distinguish the Reformed view from that of Rome, from the Anabaptists, and from the Lutherans as well.

To read the rest, Article Thirty Five -- "Living Bread"

Belgic ConfessionKim RiddlebargerOctober 13, 2022The Lord's SupperComment

"To the Church in Philadelphia" -- Letters to the Seven Churches (7) -- Revelation 3:7-13

No Words of Rebuke

Jesus has no word of commendation whatsoever for the church in Sardis. Because of their lax attitude toward doctrinal matters and because of their compromise with paganism, the congregation in Sardis receives only a stern word of rebuke from the Lord of the church. But to the church in Philadelphia, Jesus utters no words of rebuke. For the Christians living in Philadelphia, Jesus only has words of commendation. Unlike the church in Sardis, Christians in this church have kept Christ’s word and refused to deny their Lord even though their church was weak and struggling. Because of their faithfulness, Jesus promises to deliver them from the trial which is coming upon the earth and to grant them entrance into the heavenly city.

Shakin’ All Over — The Great Earthquake of A.D. 17

Knowing something about each church and its particular environs is very critical in understanding the promised blessing or threatened curse given by Jesus. Philadelphia was a city which had experienced wide-spread damage as a result of an earthquake in A.D. 17. In fact, the recent history of this city factors greatly into word of encouragement Jesus gives to this struggling congregation.

The ancient city of Philadelphia (modern day Alashir) was founded about 140 B.C. by Attalus II, whose surname was Philadelphus. Out of love and admiration for his brother, Eumenes, Attalus named the new city Philadelphia, the city of brotherly love.[1] Located along the strategic road which linked Asia with Europe, Philadelphia became an important center of commerce and trade. As such an important crossroad, the was city a kind of open door through which Greek culture spread south and east into Asia Minor, Syria, and Persia, and through which, in turn, Asian goods passed to the north en route to Greece and Rome. Philadelphia was, in a sense, a kind of gateway between east and west.

The city was built on a very fertile volcanic plain and the local vineyards produced renowned wines and fermented beverages. But given the proximity of the city to an ancient volcano, the area was often hit by powerful earthquakes. A massive quake did, in fact, hit the area in A.D. 17. The damage was so severe and widespread that the Roman government under the emperor Tiberius exempted the city from paying tribute (taxes) for some time. Tiberius even donated a vast sum of money to help the city rebuild. But the aftershocks from this quake were so strong and persisted for so long that people slept outside of their dwellings for years afterward. According to ancient records, a number of people maintained homes and businesses in the city, but at dusk left the city to sleep in the surrounding countryside because of fears that the next quake would bury them in their sleep. The people lived in fear for generations and the city continually suffered damage from aftershocks.

To read the rest, follow the link below

The Seven ChurchesKim RiddlebargerOctober 10, 2022The church in Philadelphia Comments

A Few of My Favorite Books on World War One

World War One is not on the radar of many Americans. In many ways the Great War ends the cultural optimism and colonialism of the nineteenth century. American emerges as a true super-power. The Great War marks the dawn of the modern age. If I have piqued your interest, here are a few suggested titles readers of the Riddleblog may enjoy. All but one of my choices deal with geopolitical consequences of the war, not with battles, tactics, or weaponry. That list of recommendations might come later. Feel free to add your favorites in the comments section.

To read my recommendations, follow the link below

The Great Tribulation -- When and How Long?

I am often asked whether or not the “tribulation” is a seven year period which immediately precedes the second coming of Jesus Christ, or is it the entire period of time between Christ’s first and second advent, the so-called “great tribulation?”

This is an important question for several reasons. First, when most people think of the “tribulation,” they are thinking of the popular dispensational notion that at (or about) the time of the Rapture, the world enters a seven-year period— “the tribulation”—in which the Antichrist comes to power after the unexpected and instantaneous removal of all believers. The Antichrist then makes a seven-year peace treaty with Israel, only to turn upon the nation after three and a half years, plunging the entire world into the final geopolitical crisis which ends with the battle of Armageddon. Dispensationalists believe the seven year tribulation is a time of horrific cruelty and persecution for those who are “left behind,” and that the only way to be saved during this period is to refuse to take the mark of the beast, and not worship the beast or his image, which will likely result in martyrdom. The critical flaw with the dispensational doctrine of a future seven-year tribulation is that it is nowhere found in Scripture—although dispensationalists make appeal to Daniel 9:24-27 (more on this below).

A second reason why this question is important has to do with the rise of various forms of preterism. Full-preterism is properly considered a heresy. But so-called “partial” preterism is not. Preterists (I am speaking here of the orthodox, “partial” variety) contend that Jesus Christ returned in the clouds in A.D. 70 to execute judgment upon apostate Israel, the city of Jerusalem, and the Jewish temple, and its sacrificial system. Those who hold to the various orthodox forms of preterism believe that the great tribulation spoken of by Jesus in Matthew 24:21, has come and gone with the events associated with the destruction of Jerusalem and its temple by the Romans. All that remains is the Lord’s return.

To read the rest, follow the link below:

Charles Hodge on the Trinity

I’ve always found this definition from Charles Hodge to be succinct and helpful.

“The Father says I; the Son says I; and Spirit says I. The Father says Thou to the Son, and the Son says Thou to the Father; and in like manner the Father and the Son use the pronouns He and Him in reference to the Spirit. The Father loves the Son; the Son loves the Father; the Spirit testifies of the Son. The Father, Son and Spirit are severally subject and object. They act and are acted upon, or are objects of action. Nothing is added to these facts when it is said that the Father, Son and Spirit are distinct persons; for a person is an intelligent subject who can say I, who can be addressed as Thou, and who can act and be the object of action. The summation of the above facts is expressed in the proposition, The one divine Being subsists in three persons, Father, Son and Holy Spirit. This proposition adds nothing to the facts themselves; for the facts are (1.) That there is one divine Being. (2) The Father, the Son and Spirit are divine. (3.) The Father, Son and Spirit are in the sense just stated, distinct persons. (4.) Attributes being inseparable from substance, the Scriptures, in saying that the Father, Son and Spirit possess the same attributes, say they are one in substance; and, if the same in substance, they are equal in power and glory”

From Charles Hodge, Systematic Theology, I.444

Musings (10/01/2022)

According to CNN, "Rapture anxiety” is really a thing. An improper understanding of our Lord’s return leads to anxiety on the part of God’s people (when the second coming is to be thought of as the “blessed hope”) and mockery on the part of unbelievers who, barring faith and repentance, should be terrified of the Lord’s return.
If Rapture anxiety is really a thing, it is time to check the "Rapture Ready Index" which tells us it is time to "fasten our seat belts!" The cynic in me asks if the whole point of the Rapture is to be caught up with the Lord in the air, why should I put on a seat belt? That might leave a mark.
Califonia’s governor, Gavin Newsom, sans mask and while dining at the French Laundry, went after Grace Community Church during the Covid lock-down. Newsom has also paid for billboards around the country with grossly misused Bible verses encouraging women seeking abortions to come to California as a sort of abortion haven. John MacArthur, who won his court case against Newsom, and who clearly occupies the high-moral ground, calls Gavin Newsom to repentance in a very public manner. John MacArthur's "open letter" to Governor Newsom.
Read it and weep. Ligonier’s annual doctrinal survey is a sad and serious indicator of the fruit of a whole generation of American evangelicals telling us that doctrine doesn’t matter. Evangelicals know premarital sex is wrong (nearly 90% agree), but nearly half embrace the most serious heresy in church history without knowing it (Arianism). Evangelicalism has been swamped by the “subjective turn” — “I think, I feel . . .” Ligonier's "State of Theology" Survey

To read the rest of my “Musings,” follow the link below

An Exposition of Article Thirty-Four of the Belgic Confession -- The Sacrament of Baptism

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

We are working our way through articles Thirty-Three through Thirty-Five of our confession which deal with the sacraments. Previously, we made the point that the two sacraments of baptism and the Lord’s Supper are visible signs and seals of invisible grace, given to us by a gracious God who is ever mindful of our hardness of heart and insensitivity to things of the Lord.

In Article Thirty-Three, our confession makes the point that the sacraments draw their efficacy from God’s word through the power of the Holy Spirit. This is quite unlike the view of the medieval Roman church. Rome held (and still does) that the sacraments are efficacious because Jesus Christ vested this gracious power in the church through a sacrificing priesthood. Therefore, Rome’s errors regarding the sacraments are two-fold. The water of baptism supposedly regenerates, washing away the guilt of original sin, while the essence of the Lord’s Supper (the Mass) is an unbloody re-sacrifice of Christ’s broken body, which is offered daily by the priests to appease God’s wrath and anger.

Article Thirty-Three also makes the point that the sacraments are means of grace and that God communicates his grace through material things, specifically the water of baptism and the bread and wine of the Lord’s Supper. The material language of our confession is drawn from New Testament, and our confession is a response to the Anabaptists of the 1560's, who believed that God works directly upon the human heart apart from means. Since Anabaptists did not understand baptism in the context of God’s gracious covenant, they denied baptism to children of Christian believers. As they saw it, baptism has nothing to do with our ratification of God’s gracious promise to us and to our children. Children are not members of the covenant of grace–contrary to what is taught throughout both the New and Old Testaments. Rather, the Anabaptists understood baptism as an act of obedience on the part of someone able to make a decision to follow Jesus. Therefore baptism is our promise to be faithful–not our ratification of God’s promise to be faithful to us and to our children. Baptism is the public confirmation of our personal decision to follow Jesus.

To read the rest of this exposition click here: "The Son of God Is Our Red Sea"

Belgic ConfessionKim RiddlebargerSeptember 29, 2022The sacrament of baptismComment

"To the Church in Sardis" -- Letters to the Seven Churches (6) -- Revelation 3:1-6

A Stern Rebuke

When Jesus speaks to the seven churches in Asia Minor, he usually commends these struggling churches before giving them a word of rebuke. Not so with the church in Sardis. This congregation receives only a stern rebuke. “Wake up,” Jesus warns them, or else he will suddenly come upon them in judgment. Although the church in Sardis thinks it is alive, in reality it is near death. This congregation has stopped preaching the gospel in order to make peace with paganism. It is no longer a faithful witness to God’s saving mercy in Jesus Christ. Therefore, this church must wake up and repent, or else face the wrath of Jesus Christ who is the Lord of his church.

Jesus Is and Remains the Lord of His Church

Beginning in Revelation 1:12, John records his vision of the resurrected Christ, along with the seven letters that Jesus addresses to seven historic churches in western Asia Minor. In each of these seven letters, Jesus relates a particular aspect of his post-resurrection glory to specific issues facing each of these congregations. Jesus commends several congregations for those things they are doing well. He points out the issues and struggles that each of these congregations was facing. He promises blessings to these churches when they are obedient to his word, while threatening curses if these congregations fail to repent. But even when there is a word of rebuke, each of these letters ends with a promise of blessing to all those who overcome and who remain faithful to Jesus Christ despite the suffering, persecution, and temptations that these Christians faced.

These letters tell us that Jesus is not an absentee Lord of his church. When John sees the resurrected Lord in his vision, Jesus is walking in the midst of his churches, represented by seven lampstands, which are symbolic of Christ’s presence among his churches. They are also symbolic of the Holy Spirit empowering these congregations to be faithful witnesses of God’s grace in Jesus Christ to those around them who are living in darkness. Jesus knows full well what each one of these seven churches is facing. He knows their struggles, their victories, and their failures. Indeed, these seven churches are also representative of Christ’s church throughout the entire period of time between Christ’s first advent and his second coming. The issues these churches faced in the first century, will mirror situations that Christians will face until Christ comes again with great power and glory at the end of the age. What Jesus says to these first century churches, he says to us in the 21st. Therefore, each of these seven letters ends with the now familiar exhortation: “He who has an ear, let him hear what the Spirit says to the churches.”

To read the rest, follow the link below

The Seven ChurchesKim RiddlebargerSeptember 26, 2022the church in SardisComment

Warfield on Paedobaptism

From Warfield’s essay, “Christian Baptism” (Presbyterian Board of Publication 1920), reprinted in Selected Shorter Writings, Vol. 1, (325-331)

Naturally, therefore, this sign and seal belongs only to those who are the Lord's. Or, to put it rather in the positive form, this sign and seal belongs to all those who are the Lord's. There are no distinctions of race or station, sex or age; there is but one prerequisite -- that we are the Lord's. What it means is just this and nothing else: that we are the Lord's. What it pledges is just this and nothing else: that the Lord will keep us as his own. We need not raise the question, then, whether infants are to be baptized. Of course they are, if infants, too, may be the Lord's. Naturally, as with adults, it is only the infants who are the Lord's who are to be baptized; but equally naturally as with adults, all infants that are the Lord's are to be baptized. Being the Lord's they have a right to the sign that they are the Lord's and to the pledge of the Lord's holy keeping. Circumcision, which held the place in the old covenant that baptism holds in the new, was to be given to all infants born within the covenant. Baptism must follow the same rule. This and this only can determine its conference: Is the recipient a child of the covenant, with a right therefore to the sign and seal of the covenant? We cannot withhold the sign and seal of the covenant from those who are of the covenant.

To read this excerpt in its entirety, follow the link below

B. B. Warfield, Biblical Theology, Reformed ResourcesKim RiddlebargerSeptember 24, 2022Warfield on infant baptismComment

Paul's Non-Millenarian Eschatology

Being “In Christ” Anticipates the Glories of the “Age to Come”

Throughout his letters, Paul contends this present evil age will give way on the day of Jesus’ return to the glories of the age to come, just as Jesus went from death (Good Friday) to resurrection life (Easter Sunday). Paul describes a tension between what Jesus has already accomplished (in his death, resurrection, and ascension) and what remains to be fulfilled at the final once for all consummation; when Jesus returns on the day of resurrection and brings about the final manifestation of the wrath of God (cf. Romans 2:5, 5:9, Ephesians 2:3), elsewhere spoken of as the day of judgment (2 Corinthians 5:10). This tension is often described as the “already” and the “not yet” and is found throughout the letters of Paul. What we are “in Christ” anticipates and foreshadows the glories of “the age to come.”

The Main Event — the Return of Jesus Christ

Primarily, however, Paul’s two-age eschatology points ahead to that one critical event which brings about the end of the curse (sin, guilt, and death), and in which all the promises of God are fully realized (forgiveness, righteousness, and eternal life).[1] That event, of course, is the bodily return of Jesus Christ at the end of the age to raise the dead, judge the world, and make all things new. As Paul puts it in Titus 2:13, we are “waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.” The heart of New Testament eschatology is not the hope of a millennial age in which this present “evil” age is progressively transformed into some sort of earthly utopia either before or after Christ returns. Biblical eschatology cannot be viewed through the lens of secular and cultural progress, nor current events. The end of human history comes about at Jesus Christ’s second advent described by Paul in 1 Thessalonians 4:13-5:11; 2 Thessalonians 1:5-10; 1 Corinthians 15:51-57. For Paul, Christ’s second advent is the final consummation. This present age with its sin and death will come to a final and dramatic end (as will all things temporal). Yet, because of Jesus’ death and resurrection, the age to come is even now a present reality (through the work of the Holy Spirit), but awaits that moment when the Lord returns and the temporal finally gives way to the eternal.

To read the rest, follow the link below

Christ's Three-Fold Office and the "Lordship Controversy"

“Christ’s Three-Fold Office”

John Calvin spoke of Christ’s “three-fold office”(prophet, priest, and king) as an important and useful means of understanding the person and work of Christ. Calvin devoted a chapter of his Institutes of the Christian Religion (2.15.1-6) to setting forth the biblical data which demonstrates that Jesus is God’s consummate prophet, the great high priest, and all-powerful king.

The so-called “three-fold office” was widely accepted as a helpful way to understand those bible passages which speak of Christ’s saving work in both testaments. The three-fold office was soon a prominent theme in most Protestant confessions of faith and catechisms. The Westminster Shorter Catechism speaks of the three-fold office in Q & A 23: “What offices doth Christ execute as our Redeemer?” Answer: “Christ, as our Redeemer, executeth the offices of a prophet, of a priest, and of a king, both in his estate of humiliation and exaltation.”

You may recall the “Lordship controversy” which raged within evangelicalism several decades ago—and still resurfaces from time to time. The subject of the debate was whether or not someone could “accept Jesus as their Savior” but not make him “Lord over their lives.” While one side argued that it was biblically impossible to come to saving faith in Christ without submitting to his Lordship over every area of our lives, the other side argued that this was to confuse faith with repentance, and in effect, to deny justification by faith alone.

For Those of You Who Listened to Season One: A Free Gift, "For Freedom!"

If you have listened to all fourteen episodes of the Blessed Hope Podcast on the Book of Galatians, I am making available a free expository commentary on Galatians, entitled: “For Freedom!”

For downloading instructions and restrictions, follow the link below:

Blessed Hope PodcastKim RiddlebargerSeptember 16, 2022For Freedom!Comment

"To the Church in Thyatira" -- Letters to the Seven Churches (5) -- Revelation 2:18-29

“To the Church in Thyatira” — A Unique Set of Circumstances

The letter to the church in Thyatira is the longest of these seven letters to the churches in Revelation 2-3, and perhaps the most difficult to interpret.

As we have seen with each of these letters, it is essential for us to understand something about the historical context of this particular church in order to correctly interpret our Lord’s letter to this congregation. The city of Thyatira is quite unlike the earlier cities we have seen–Ephesus, Smyrna and Pergamum. These were all large cities and important centers of commerce. Thyatira was not.

All of three of the former cities were dominated by various forms of paganism. The Christians of Ephesus lived in the shadow of the temple of Diana and were immersed in a culture which was dominated by the worship of Diana. The cities of Smyrna and Pergamum were not only filed with pagan temples of every sort, but were also centers of emperor worship. Christians who lived in these two cities found themselves facing death and imprisonment at the hands of the beast–that is, the Satanically empowered Roman government–which attempted to force Christians to confess that “Caesar is Lord” at the point of a sword. Unless Christians in these cities were willing to confess that Caesar was Lord–which is to take the mark of the beast–they were not allowed to buy and sell or to participate in the commercial and cultural life of the city. If you were a Christian living in Smyrna and Pergamum, it truly cost you something to confess that Jesus Christ is Lord and that Caesar is not.

In addition to living under such difficult circumstances because of the paganism which was rampant in these cities, Christians in these cities faced another problem. They were slandered by certain Jews who were secularized to the point that although they continued to worship YHWH, they also were willing to confess the divinity of Caesar in order to conduct their business and participate in the cultural affairs of the city. As a result of this intense persecution and slander, Christians in Smyrna were forced to live in abject poverty. Many were arrested and imprisoned. Even though Satan persecuted them to the point of death, Jesus promises to give them the crown of life.

To read the rest, follow the link below

The Seven ChurchesKim RiddlebargerSeptember 15, 2022Church of ThyatiraComment

An Exposition of Article Thirty-Three of the Belgic Confession — The Sacraments

We are a weak and sinful people. But God, in his grace, gives us tangible signs and seals of his promise to save us from the guilt of our sins and to free us from sin’s bondage. These tangible signs and seals are the water of baptism and the bread and wine of the Lord’s Supper. This brings us to a discussion of the sacraments, the means God uses to nourish and sustain our faith.

We move into a new section of our confession, those three articles dealing with the sacraments (Articles Thirty-Three through Thirty-Five). We begin by noting the obvious–at the time in which our confession was written in 1561, the sacraments were a very divisive issue, separating the Reformed churches from Rome, from the Anabaptists, and from the Lutherans–divisions which remain to this very day. Not only did the new Reformed churches need to summarize what the Bible teaches about the sacraments of baptism and the Lord’s Supper (hence the production of our confession), but the author of our confession must also refute both the Anabaptist and Roman Catholic views on the subject, as well as differentiate the Reformed view from that of the Lutherans.

As we work our way through these three articles, it is surely proper and fitting to keep in mind that the author of our confession (Guido de Bres) was put to death by Roman Catholic authorities for serving communion to congregations of Reformed exiles. We should not forget that our confession was written in martyr’s blood.

To read the rest of An Exposition of Article Thirty-Three, "to Nourish and Sustain"

Belgic ConfessionKim RiddlebargerSeptember 12, 2022sacraments, baptism, Lord's SupperComment

Postscript to Season One of the Blessed Hope Podcast on the Book of Galatians Is Live

We’ve completed our fourteen-part series on the Book of Galatians. But one question remains unanswered. What happened after Paul sent his letter to the churches in Galatia? In Acts 15, we get our answer. The Judaizing heresy became an issue of concern far beyond Galatia. In response, the Apostles and elders of the Jerusalem church convene a church assembly–known to us as the “Jerusalem Council.” The assembled churches and their leaders wanted to hear from Paul about the great success of the Gentile mission. But they must also address the controversy in the churches which arose precisely because so many Gentiles were coming to faith in Jesus Christ. The question was being asked in many churches where there were also Jewish converts to Christianity present. Must Gentile converts live as Jews? How does the law of Moses apply to the people of God in light of the gospel? Although Paul addressed these matters in his Galatian letter, the issues raised by the Judaizers were being debated throughout Judea and especially in Antioch, where Paul and Barnabas were currently ministering. It became necessary for the collective churches to meet in Jerusalem and respond to on-going the Judaizing controversy.

In this episode I’ll also answer listener questions and offer a first-take critique of N. T. Wright’s new commentary on Galatians.

Postscript to Season One of the Blessed Hope Podcast on the Book of Galatians

Blessed Hope PodcastKim RiddlebargerSeptember 10, 2022Jerusalem Council, Blesed Hope Listener QuestionsComment

I Was a Guest on the "Depends on How You Look At It" Podcast

I was recently interviewed by Isaiah Burridge, host of the “Depends On How You Look At It” Podcast.

We had a wide-ranging conversation on all things amillennial—from the Antichrist, postmillennialism, preterism, dispensationalism, to the date of the Book of Revelation: You can listen to it here (by following the link below) , or you can go directly to the podcast feed ("Come Lord Jesus: A Discussion of Amillennialism with Dr. Kim Riddlebarger")

To listen to the embedded podcast here follow the link below

Kim RiddlebargerSeptember 8, 2022