The Riddleblog

At the very heart of the Christian faith we find the doctrine of the incarnation–Jesus Christ, the second person of the Holy Trinity, and the eternal son of God, took to himself a true human nature in the womb of the virgin for the purpose of saving us from our sins.

The incarnation of Jesus marks Christianity off as a thoroughly supernatural religion, grounded in a specific truth claim–i.e., God was in Christ reconciling the world to himself (cf. 2 Corinthians 5:18). The incarnation aims not for the moral improvement, enlightenment, or personal benefit for the followers of Jesus, but accomplishes the salvation of all those sinners whom God has chosen to save in Jesus Christ. Jesus is not merely our example, but primarily our Savior.

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The BasicsKim RiddlebargerJune 22, 2023The Incarnation of JesusComment

"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

"Teaching Election Properly" -- Article Fourteen, First Head of Doctrine, Canons of Dort

Article 14: Teaching Election Properly

Just as, by God’s wise plan, this teaching concerning divine election has been proclaimed through the prophets, Christ himself, and the apostles, in Old and New Testament times, and has subsequently been committed to writing in the Holy Scriptures, so also today in God’s church, for which it was specifically intended, this teaching must be set forth—with a spirit of discretion, in a godly and holy manner, at the appropriate time and place, without inquisitive searching into the ways of the Most High. This must be done for the glory of God’s most holy name, and for the lively comfort of his people.

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The doctrine of election is not presented to us in Scripture as a subject for speculation, nor as a means by which we can satisfy our sinful curiosities about the hidden things of God. God did not reveal his eternal purposes to us so that we could have new subject matter about which to debate and argue. He did not reveal the doctrine of election so that the more learned, devoted, or zealous in our midst, could somehow force their way into the throne room of God and pull the veil away so as to get a peek at the “naked God” (a desire which Martin Luther ascribed to fallen human nature). Rather, God revealed this doctrine to us to promote his own glory and to comfort us–God does not begin his good work in us only to abandon us later on if we don’t measure up, or if we continue to do stupid and sinful things. Note—the Canons will address the subject of the perseverance of the saints in the fifth head of doctrine.

In fact, it was John Calvin who cautions us about the dangers of undue speculation about election and predestination:

The subject of predestination, which in itself is attended with considerable difficulty is rendered very perplexed and hence perilous by human curiosity, which cannot be restrained from wandering into forbidden paths and climbing to the clouds determined if it can that none of the secret things of God shall remain unexplored. When we see many, some of them in other respects not bad men, every where rushing into this audacity and wickedness, it is necessary to remind them of the course of duty in this matter. First, then, when they inquire into predestination, let then remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter in inextricable labyrinth. For it is not right that man should with impunity pry into things which the Lord has been pleased to conceal within himself, and scan that sublime eternal wisdom which it is his pleasure that we should not apprehend but adore, that therein also his perfections may appear. Those secrets of his will, which he has seen it meet to manifest, are revealed in his word-revealed in so far as he knew to be conducive to our interest and welfare (Institutes, 3.21.1).

To read the rest, follow the link below

The Canons of DortKim RiddlebargerJune 20, 2023Teaching Election and PredestinationComment

Time Flies . . .

Every Sunday night the White Inn crew would drive from Mike Horton’s house in Anaheim to the KKLA studio in Glendale. This picture was taken in 1996, shortly after KKLA moved their studio from North Hollywood to their upscale new digs. We’d been on the air for five years by then. Mike and Rod both enjoyed the improved vending machine selection. Rod would eat his Cheetos and Mike his chips. I’d drink some coffee. People often asked how we prepared for a live broadcast. After an hour’s drive (with some very enjoyable and fruitful banter in the car), we’d get to the studio, snack, and converse. We were ready. Once the previous program was over and 9:05 approached, we had time (a few commercial breaks) to settle into the studio and wait for the “live” light to come on, and we were off . . . There’s nothing in my experience which compares with doing live radio with Rod.

To see the update and recent picture, follow the link below

“Arm Yourselves with the Same Way of Thinking”(1 Peter 4:1-11) – Words from Peter to the Pilgrim Church (Part Nine)

The War Against Sin Is the Christian’s Proper Focus

Although you might expect Peter to instruct Christians to fight back against their oppressors, instead Peter directs us to a different kind of war. Christians must resolve to engage in a fierce battle with sin and not let it reign over us. This war against sin should be evident in the way in which we relate to our brothers and sisters in Christ, as well as those outside the church. Those in Christ cannot live as the first century Greeks and Romans do, seeking to satisfy every bodily urge with little regard to natural law, and with no regard to God’s revelation of his will in his word. As we reject pagan ways of thinking and doing, and prepare ourselves to suffer for our faith in Christ, we are called to love our brothers and sisters in the church, to use our spiritual gifts to serve one another, and we are to learn to live in the light of God’s promises which will be fully realized on the day of judgment.

In chapter four of Peter’s first epistle, the apostle is writing to a group of Christians in Asia Minor who have been displaced forcibly from their homes by a decree from the Roman emperor Claudius. These elect exiles were facing great uncertainty about their personal circumstances. Since many of them are victims of persecution because of their faith in Jesus Christ, Peter is writing to remind these struggling saints of their dual citizenship–in addition to being citizens of Rome, these people also possess a heavenly citizenship with an inheritance far greater than human minds can comprehend. As believers in Jesus Christ, they have been sanctified by God, sprinkled with the blood of Jesus, and called to live holy lives before the watching world.

The Indicative Has the Final Word in the Struggle With Sin

Peter concludes his lengthy series of imperatives (commands) found 2:11-3:17, with a wonderful indicative (the gospel promise) in chapter 3:18-22. The humility and suffering of Jesus provides a once for all payment for sin which remits the guilt for all of those times when Christians fail to submit to those in authority over them, or who seek vengeance upon those who wrong them, or who return the curses and reviling of others with curses and reviling of their own. But Peter also reminds his readers/hearers that the suffering and death of Jesus is the way in which God conquered sin, death, and the grave, as well as all those authorities and powers which seek to oppress the people of God. When God calls believers to positions in life where they may suffer, Christians should not see this as the retributive punishment of God, but as the path to glory–a pathway already taken by Jesus, the savior of, and the example to the Christians of Asia Minor.

As Peter has already stated, Christians are to identify themselves as citizens of heaven, not by a distinctive wardrobe, diet, or by withdrawing from non-Christians. Instead, we identify ourselves through our profession of faith in the Triune God who sent his son to save us from our sins, and in our holy conduct, which Peter has said is to be honorable among the Gentiles. Christians are to be good citizens, wise and compassionate masters or submissive servants, and when married are to be the kind of husbands and wives who regard each other as equals in Christ. In these ways, we demonstrate our heavenly citizenship to outsiders.

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I PeterKim RiddlebargerJune 13, 2023Dealing with persecution, 1 Peter 4 Comments

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

The Basics -- The Covenant of Grace

It is correctly said that covenant theology is the center of Reformed theology. In Eden, while under the covenant of works, all of humanity fell when the first of our race (Adam), rebelled against his creator, thereby plunging the entire human race into sin and death. It will take a second Adam (Jesus Christ) to perfectly obey the commandments of God so as to fulfill all righteousness (cf. Matthew 3:15). It will also require this second Adam to remove from us the guilt of our individual sins, as well as that guilt imputed to us from our first father, Adam’s “original sin” (cf. Romans 5:12-19).

But in order for the second Adam (Jesus) to accomplish these things, there must be a gracious covenant in which God sends Jesus to do what is necessary to redeem us from the consequences of our sin and guilt by earning sufficient merit to provide us with a righteousness which can withstand God’s holy gaze. This brings us to the covenant of grace in which all the requirements of the covenant of works (and its demand for perfect obedience) are fulfilled by the mediator of this covenant, the Lord Jesus.

The covenant of grace is the historical outworking of an eternal covenant of redemption (the so-called “covenant before the covenant”) in which the members of the Holy Trinity decreed before time that Jesus was to be the redeemer of those whom the Father had chosen in him, and that Jesus would do this on behalf of, and in the place of, all those elect sinners chosen from before the foundation of the world (cf. John 17:4-10; Ephesians 1:3-14). God’s saving grace is not directed to the world in general, making people “savable” if only they meet certain conditions (i,e., faith, repentance, or good works). Rather, God’s saving grace is directed to those specific individuals whom he intends to save through the person and work of Jesus. In this covenant of redemption, the Holy Spirit will apply the work of Christ to all those whom the Father had chosen, and for whom the Son will die, ensuring that all of God’s elect will come to faith in Jesus Christ through the preaching of the gospel–which is the divinely appointed means by which God’s elect are called to faith.

To read the rest, follow the link below

The BasicsKim RiddlebargerJune 8, 2023The covenant of grace Comment

I Was a Guest on Remnant Radio Discussing the Doctrine of Antichrist

To watch the YouTube interview, follow the link below

Amillennialism, eschatology, End Times NuttinessKim RiddlebargerJune 6, 2023The AntichristComment

"The Fruit of This Assurance" -- Article Thirteen, First Head of Doctrine, Canons of Dort

Article 13: The Fruit of This Assurance

In their awareness and assurance of this election God’s children daily find greater cause to humble themselves before God, to adore the fathomless depth of his mercies, to cleanse themselves, and to give fervent love in return to him who first so greatly loved them. This is far from saying that this teaching concerning election, and reflection upon it, make God’s children lax in observing his commandments or carnally self-assured. By God’s just judgment this does usually happen to those who casually take for granted the grace of election or engage in idle and brazen talk about it but are unwilling to walk in the ways of the chosen.

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Contrary to a theology of fear and guilt taught by so many of our contemporaries, the assurance of our salvation is actually the only proper basis for good works. Critics of Reformed theology often charge that if you tell Christians that they can assuredly know that they will go to heaven when they die, then there is no longer any incentive for doing good works. This has long been the case with the Roman church which speaks of such assurance as a false presumption to be avoided (The Canons and Decrees of the Council of Trent, Sixth Session on Justification, XII, XIII).

One response to this misguided argument is to ask a simple rhetorical question. “Does a dog bark to become a dog, or does a dog bark because it is a dog?” According to Ephesians 2:10, those who have been given faith in Christ as a gift by God do those good works which God has ordained of his people. Non-Christians cannot perform any good work that is acceptable to God (Hebrews 11:6), because whatever work they perform is completely tainted and stained by the guilt of sin (Romans 3:12).

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The Canons of DortKim RiddlebargerJune 5, 2023Assurance and ElectionComment

June Musings (6/3/2023)

News and Riddleblog Updates:

I will soon wrap up season two of the Blessed Hope Podcast in which we worked our way though Paul’s two Thessalonian letters. Watch for an announcement about season three and some possible episodes on various topics before the new season three episodes (on Paul’s Corinthian letters) begin.

Recently Read:

For those interested in Victorian history and the background to World War One, you will enjoy this fascinating book from Miranda Carter on three remarkable first cousins and grandchildren of Queen Victoria. George Nicholas and Wilhelm: Three Cousins and the Road to World War I. How did three first cousins (King George, Czar Nicolas, and Kaiser Wilhelm) bring the three great European nations they led from apparent peace and prosperity into the Great War with its unprecedented death and mass destruction. Carter describes the way in which both the unique personalities of each, along with events beyond their control (especially in the Baltic), brought about this horrific cataclysm.

Why did Wilhelm choose to wage war on England and Russia and his royal first cousins who led them. Carter’s narrative asserts that while Victoria was alive, she was able to keep all three vastly different personalities in check (along with a host of other Europeans royals related to her in one way or another). But Victoria could not live forever. Kaiser Wilhelm was the aggressor in the Great War. Carter describes how Wilhelm’s anglophilia gave way over time to an aggressive German nationalism. Wilhelm coveted a navy as powerful Britain’s, he wanted a greater share of the colonial pie, and he came to resent his cousin George. Nicolas was a self-isolated milquetoast of a man, who did little as his nation careened toward a horrible war and a bloody Bolshevik Revolution in which he and his family would perish. King George presided over a colonial empire at the end of an industrial revolution which left England with serious social ills and growing resentment of the crown.

As one reviewer put it, this is “history at its most entertaining, full of scathing and often witty descriptions of the follies and tragedies of royalty, and the way in which the three royal cousins’ lives, despite the deep social divide between the royals and ordinary people, became intertwined with the changes and the dangers confronting the major European powers in the early years of the 20th century. It is a splendid picture, splendidly narrated.” I agree.

To read the rest of June Musings, follow the link below

“Eschatology and the Reformers” -- A Discussion on the Renewalcast

I was a recent guest on the Renewalcast. Here’s the link: Renewalcast -- “Eschatology and the Reformers"

Amillennialism, eschatology, Reformed ResourcesKim RiddlebargerJune 1, 2023Eschatology of the ReformersComment

B. B. Warfield on the Value of the Westminster Shorter Catechism

B. B. Warfield knew full well that Christianity isn’t caught, it must be learned. And even though it must be learned, as he puts it, it is “not very easy to learn. And very certainly it will not teach itself.” Since Christianity (Bible knowledge and basic doctrine) is the sort of knowledge people ought to possess, this is why the authors of the Westminster Shorter Catechism “were less careful to make it easy than to make it good.”

Here are a couple of gems from this short essay on the value of the Shorter Catechism.

An anecdote told of Dwight L. Moody will illustrate the value to the religious life of having been taught these forms of truth. He was staying with a Scottish friend in London, but suppose we let the narrator tell the story. “A young man had come to speak to Mr. Moody about religious things. He was in difficulty about a number of points, among the rest about prayer and natural laws. ‘What is prayer?,’ he said, ‘I can’t tell what you mean by it!’ They were in the hall of a large London house. Before Moody could answer, a child’s voice was heard singing on the stairs. It was that of a little girl of nine or ten, the daughter of their host. She came running down the stairs and paused as she saw strangers sitting in the hall. ‘Come here, Jenny,’ her father said, ‘and tell this gentleman “What is prayer.” ‘ Jenny did not know what had been going on, but she quite understood that she was now called upon to say her Catechism. So she drew herself up, and folded her hands in front of her, like a good little girl who was going to ‘say her questions,’ and she said in her clear childish voice: “Prayer is an offering up of our desires unto God for things agreeable to his will, in the name of Christ, with confession of our sins and thankful acknowledgment of his mercies.” ‘Ah! That’s the Catechism!’ Moody said, ‘thank God for that Catechism.’ ”

To read the rest, follow the link below

B. B. WarfieldKim RiddlebargerMay 30, 2023Westminster Shorter CatechismComment

“Safely Through Water” (1 Peter 3:18-22) – Words from Peter to the Pilgrim Church (Part Eight)

The Noisy Conscience

We all have consciences which accuse us because we have all sinned against God and disobeyed his commandments. So, whenever we suffer or are persecuted by those with power over us, there is a little voice within which says to us, “why, of course, you are suffering.” “God is punishing you because you did this, or because you did that.” To those first century Christians of the Diaspora undergoing difficult trials, and no doubt, wondering whether or not God abandoned them because of something they had done to displease him, Peter offers a wonderful word of encouragement–a word which can silence the accusatory voice, but also reminds us of the promise God has made to us. No matter what happens in this life, everything will turn out for our good and unto God’s glory, just as he has promised. God has given to us a suffering Savior, who has died for our sins. And God has given us a tangible promise (the waters of baptism) that he will save his people–his elect exiles–on the day of judgment.

The Context for Peter’s Discussion of Noah and Being “Saved” by Water

Part eight of our series (vv. 18-22 of 1 Peter 3) is the conclusion to the preceding section (vv. 2:11-3:17). The closing verses of chapter 3 are intended to remind those sufferers whom Peter has been addressing of the meaning of Christ’s suffering on behalf of his fellow sufferers. Jesus’ perfect humility and suffering as the God-man took him to the cross. His death saves us from our sins–even those sins we committed when we have responded to those who curse and revile us with curses and reviling of our own. 1 Peter 3:18-22 also speaks a profound word of pardon to all of us who have cursed and reviled our enemies, and who have sought to take vengeance into our own hands, and who have not properly submitted to those authorities mentioned by the apostle. In effect, Peter follows his series of imperatives (commands, i.e., do this”)–with a wonderful indicative declaration (a statement of fact). Jesus’ death covers our sins when we fail to comply with those imperatives which Peter has set forth. And hearing the good news in the indicatives, in turn, creates in us a desire to obey the imperatives.

In the previous section (vv. 8-17), Peter instructs Christians to not curse and revile those who curse and revile us, but rather to respond to them with a word of blessing. Christians are to do this because God hears the prayers of his oppressed people and promises that he will deliver us from those who have wronged his people. Peter understands how difficult responding like this is to do, which is why he offers a word of encouragement from Psalm 34 (when David expresses a change in heart), before reminding us that Jesus’ death removes the guilt of our sin and brings us to God. In part eight of our look at Peter’s epistle we are covering (vv. 18-22), where he lays out the benefits we receive from Jesus’ humility and suffering. Jesus dies for us and in our place so that our sins are forgiven. In imitating the humility of Jesus, Peter reminds us, Christians point their oppressors back to the sinless Savior in whom alone men and women may be saved, and so that Christians may receive better treatment from the hands of their oppressors.

To read the rest, follow the link below

I PeterKim RiddlebargerMay 29, 2023Saved by Water, 1 Peter 3:18-22Comment

More Musings (5/27/2023)

News and Riddleblog Updates:

Now that the WSC spring semester is over, and I have a bit more time, you will notice a number of updates at the Riddleblog. The Biblical and Theological Studies tab has been re-worked to make it easier to find past entries.
Some of you have suggested that I add the Logos extension which allows biblical citations to appear in a pop-up window. Great idea! But the version of Squarespace which I am currently using does not support that extension. Drat!
I will soon be wrapping up season two of the Blessed Hope Podcast, a study of Paul’s two Thessalonian letters. I’ll devote a season two follow-up episode to explain where we will be going after season two concludes.
One of the benefits of retirement is that the missus and I will be able to do some traveling. So, there may be a week here or there when I drop off the map.

Hummel’s New Book on the Rise and Fall of Dispensationalism:

As of this writing, I am far along in Daniel Hummel’s fascinating and important new book, The Rise and Fall of Dispensationalism. If you have a dispensational background, or if you are interested in the history of evangelicalism, this is a must read. I’ll have a lot more to say about it down the road (some positives and a few cautions). But here’s a brief summary. "Left Behind"

To read the rest, follow the link below

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

The Basics -- Election

As Americans raised in a democratic republic, we cling tenaciously to the principle “one person, one vote.” It is very easy (and almost natural) to carry over this principle to our understanding of redemption from the guilt of our sin. We mistakenly assume that God should give everyone a chance to go to heaven, and if people refuse God’s gracious offer, then people, in effect, send themselves to hell by refusing God’s gracious gift. This makes perfect sense on democratic presuppositions because in the civil kingdom (the political sphere) each individual is assumed to be entitled and empowered to determine their own course in life. And if this is true in American political life, then it should be true when it comes to the salvation of sinners. Right? Well, no. The Bible does not allow us to understand humanity’s redemption from sin in such rosy terms.

Because of Adam’s sin, we are all sinners by nature and by choice. As his biological children and heirs, we are born guilty for Adam’s act of rebellion in Eden. The Bible speaks of this as being dead in sin (Ephesians 2:1). This simply means that we are unwilling and unable to do anything to save ourselves. Because we are dead in sin, we cannot even take those first steps toward God that some Christians mistakenly think we should be able to make (cf. John 6:44, which tells us that on one can come to Jesus unless drawn by the Father). It is common to hear Christians describe God’s grace in generic, medicinal terms, or as a rescue from peril such as, “grace is like a medicine which, if we are willing to take it, enables us to come to Christ,” or that “grace is a life-ring which we must grab and cling to, or we will drown in our sins.”

To read the rest, follow the link below

The BasicsKim RiddlebargerMay 24, 2023The Doctrine of Election Comments

"The Assurance of Election" -- Article Twelve, The First Head of Doctrine, Canons of Dort

Article 12: The Assurance of Election

Assurance of this their eternal and unchangeable election to salvation is given to the chosen in due time, though by various stages and in differing measure. Such assurance comes not by inquisitive searching into the hidden and deep things of God, but by noticing within themselves, with spiritual joy and holy delight, the unmistakable fruits of election pointed out in God’s Word—such as a true faith in Christ, a childlike fear of God, a godly sorrow for their sins, a hunger and thirst for righteousness, and so on.

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We now come to one of the most troubling aspects of the biblical teaching about election, which is the question, “how do we know that we are numbered among the elect?” Assurance of salvation is one point where the rubber hits the road for many struggling saints. The authors of the Canons are aware of this perennial issue and are therefore careful to point out that “assurance . . . is given to the chosen in due time, though by various stages and in differing measure.” Assurance of salvation is a struggle for some, and not at all an issue for others. Furthermore, not all Christians have the assurance of their salvation at all times. The blessing of such assurance is a difficult struggle for many.

The primary reason for a lack of assurance is human sinfulness. Although we were chosen before the foundation of the world (Ephesians 1:4), and we are called to faith in Jesus Christ at a particular point in time (Ephesians 1:13), are then justified and have the hope of heaven and glorification (Romans 8:28-39), the sinful nature is not eradicated until death (Romans 7:14-25; Galatians 5:17). In fact, the sinful nature (the flesh) puts up a fierce struggle until we take our last breath, and finally enter into the presence of God. When we are disobedient to God’s commands, or when we are indifferent to the things of the Lord, we may indeed feel God’s displeasure with us, and for a time, this may raise the question whether or not we are among the elect.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerMay 22, 2023Assurance and electionComment

“I Delight to Do Your Will, O My God” -- An Exposition of Psalm 40

Background

One of the best-known Psalms among our contemporaries is Psalm 40. No doubt, this is because for many years the Irish rock band U2 closed out their concerts with a very moving rendition of it, in which huge audiences sang along with the band. As written, Psalm 40 reflects the author’s (David) thanksgiving for deliverance from urgent danger. In light of this sense of immediate need for deliverance of which David is speaking, John Calvin–who was very reticent to speak about himself–describes his conversion as being pulled from the mire of his addiction to the papacy, a direct reference to verse 2 of this particular Psalm. Calvin goes on to say, “God by a sudden conversion subdued and brought my mind to a teachable frame, which was more hardened in such matters than might have been expected from one at my early period of life.”[1] In light of this Psalm’s historic importance, and current familiarity, an exposition of Psalm 40 would be beneficial.

The Book of Psalms was the hymnal of ancient Israel. The Psalter is also one of the most beloved portions of God’s word, provides Christ’s church with much of its song, and also serves as the foundation for the devotional life of God’s people. The more we know about the Book of Psalms, the greater our desire to read, reflect upon, and sing them as God’s people have done throughout the ages.

The Five Books of the Psalter

The Psalter is composed of 150 songs which reflect the entire range of human emotion, from despair to jubilation. Although the Psalter was written by different authors over the course of much of Israel’s history, most Psalms are closely tied to the life and times of David (Israel’s most prominent king). Many of the Psalms reflect Israel’s worship of YHWH during this turbulent period in the nation’s history. There are a number of different types and genres of Psalms. There are Psalms of praise, Psalms of lament (67 of them), there are imprecatory Psalms (which invoke God’s judgment on his enemies), there are messianic Psalms (which prefigure the coming of Jesus Christ), there are “enthronement” Psalms (which speak of God as king and ruler of all), there are wisdom Psalms (which reveal to us wisdom from God), and there are Psalms of trust, (which express confidence in God’s power, and in God’s faithfulness in keeping his covenant promises).[2] And then, there is the famous “shepherd Psalm,” the twenty-third Psalm.

There are also a number of names attached to the 150 Psalms (i.e., David, Solomon, Moses, Asaph, the Sons of Korah). 73 of the Psalms are ascribed to David (king of Israel). 12 Psalms are ascribed to Asaph (who was one of David’s three temple musicians, along with Heman and Jeduthun). 11 Psalms are ascribed to the Sons of Korah (who were a guild of temple singers), 3 are ascribed to Jeduthun (a Levite), 2 are connected to Solomon, as well as one each to Moses, Heman (a grandson of Samuel), and Ethan (a symbol player in David’s court and thought by some to be another name for Jeduthun). The remainder of the Psalms are unattributed. With the exception Moses, the others to whom various Psalms are ascribed are mentioned throughout the two books of Chronicles, so we know certain details about them and their service of YHWH. Even though not all of the Psalms were written by David, it is reasonable to speak, as many do, of the “Psalms of David” since the vast majority of them are ascribed to David or his known associates.

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Biblical Events, Biblical Theology, Reformed ResourcesKim RiddlebargerMay 19, 2023Psalm 40Comment

Warfield on 2 Timothy 3:16: Scripture Is Not "Inspired" But "God-Breathed"

In his essay “The Biblical Idea of Revelation” (1915), Warfield addresses the terminology associated with the divine production of Scripture. His comments here are widely known and have been very influential upon recent Bible translations and discussions of inerrancy.

Warfield addresses the common use of “inspired “and “inspiration.” He writes . . .

The Biblical books are called inspired as the Divinely determined products of inspired men; the Biblical writers are called inspired as breathed into by the Holy Spirit, so that the product of their activities transcends human powers and becomes Divinely authoritative. Inspiration is, therefore, usually defined as a supernatural influence exerted on the sacred writers by the Spirit of God, by virtue of which their writings are given Divine trustworthiness. (BBW, The Inspiration and Authority, 1948 ed., 131; new edition 71)

The term has changed meaning over time:

Meanwhile, for English-speaking men, these terms have virtually ceased to be Biblical terms. They naturally passed from the Latin Vulgate into the English versions made from it (most fully into the Rheims-Douay: Job 32:8; Wisd. 15:11; Ecclus. 4:12; 2 Tim. 3:16; 2 Pet. 1:21). But in the development of the English Bible they have found ever-decreasing place. In the English versions of the Apocrypha (both Authorized Version and Revised Version) “inspired” is retained in Wisd. 15:11; but in the canonical books the nominal form alone occurs in the Authorized Version [i.e., the KJV] and that only twice: Job 32:8, “But there is a spirit in man: and the inspiration of the Almighty giveth them understanding”; and 2 Tim. 3:16, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." The Revised Version removes the former of these instances, substituting “breath” for “inspiration”; and alters the latter so as to read: “Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness,” with a marginal alternative in the form of, “Every scripture is inspired of God and profitable,” etc. The word “inspiration” thus disappears from the English Bible, and the word “inspired” is left in it only once, and then, let it be added, by a distinct and even misleading mistranslation. (BBW, The Inspiration and Authority, 1948 ed., 132; new edition 71)

But “inspiration” is not the proper translation . . .

For the Greek word in this passage—θεόπνευστος, theópneustos—very distinctly does not mean “inspired of God” . . . . The Greek term has, however, nothing to say of inspiring or of inspiration: it speaks only of a “spiring” or “spiration.” What it says of Scripture is, not that it is “breathed into by God” or is the product of the Divine “inbreathing” into its human authors, but that it is breathed out by God, “God-breathed,” the product of the creative breath of God. In a word, what is declared by this fundamental passage is simply that the Scriptures are a Divine product, without any indication of how God has operated in producing them. No term could have been chosen, however, which would have more emphatically asserted the Divine production of Scripture than that which is here employed. (BBW, The Inspiration and Authority, 1948 ed., 132-133; new edition 71-72)

You can find this and other essays here: B. B. Warfield" The Inspiration and Authority of the Bible (new edition)

“If You Should Suffer for Righteousness’ Sake” – (1 Peter 3:8-17) – Words from Peter to the Pilgrim Church (Part Seven)

It is foolish to attempt to deny reality. The fact is Christians are going to be misunderstood, mistrusted, and persecuted precisely because we are believers in Jesus Christ. Those unbelievers, secularists, and pagans we encounter do not understand our faith in Christ. They feel no need whatsoever to believe in Jesus, and when they do understand what we believe, they openly reject it–especially Christian teaching about salvation being found only in Jesus (an exclusive truth claim), as well as Christian teaching about sexual ethics. Whenever this conflict between Christians and unbelievers occurs–and it will–how are we to respond?

In chapter 3 of his first epistle, Peter instructs us to seek to bring glory and honor to Jesus Christ in such situations, rather than focusing upon responding to any personal insults directed our way. Christians must learn how to deal with those who have power over us in the civil kingdom without being afraid of our oppressors, who will themselves answer to our Lord. We must learn to respond in such a way that we continually point those who are contentious toward us back to the suffering servant, Jesus. According to Peter, Christians must be prepared for these encounters with both the right answers and the right attitude.

Setting the Context

In our series on 1 Peter, so far, we have made our way into chapter three and we are presently considering Peter’s instructions to Christians of the Diaspora. To set the context, recall that Peter’s epistle is sent to a group of Christian exiles in Asia Minor, who have been displaced from their homes by a decree from Claudius, the previous Roman emperor. Peter begins his letter of encouragement to these struggling sojourners by reminding them that God has caused them to be born again, they have been set apart (sanctified) by God, and therefore sprinkled by the blood of Jesus–ensuring their sins are forgiven. Also, Christians are to live holy lives before the Lord so as to silence those critical of our faith.

Peter reminds his hearers that although they are facing difficult times from their pagan neighbors, in God’s sight, these people are elect exiles, a chosen race, and spiritual house, indwelt by the Spirit of the living God. Although they are citizens of Rome, they simultaneously possess a heavenly citizenship and are heirs to all the things promised them by God. But their heavenly citizenship will inevitably bring them into conflict with the unbelievers around them, and so the apostle seeks to prepare his readers to deal with those who reject Jesus, and who do not understand why Christians believe and do the things they do.

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