The Riddleblog

The Basics -- The Doctrine of Justification by Faith Alone on Account of Christ Alone

Reformed Christians affirm without hesitation that the doctrine of justification is the article of faith by which the church stands or falls. Although the oft-cited comment is attributed to Martin Luther, it was actually a Reformed theologian, J. H. Alsted (1588-1638), who first put these words to paper–echoing Martin Luther in doing so.

The reason why the doctrine of justification by grace alone, through faith alone, on account of Christ alone, is important is because it is so closely tied to the gospel and the saving work of Jesus Christ. If we do not understand how it is that we as sinners are declared to be righteous before a holy God (which is what it means to be “justified”), we may not only misunderstand the gospel–and therefore risk standing before God on the day of judgment expecting that our own righteousness will be sufficient–but we will miss out on the wonderful comfort which this doctrine provides for us.

The good news of the gospel is that through faith, our sin has been reckoned to Christ, and Christ’s righteousness has been reckoned to us (Romans 5:12, 18-19). But now we possess the greatest gift imaginable, a conscience free from fear, terror, and dread (2 Tim. 4:18). The knowledge that our sins are forgiven and that God is as pleased with us every bit as much as he is with his own dear Son (2 Corinthians 5:21), not only quiets our conscience and creates a wonderful sense of joy and well-being, but it also provides powerful motivation to live a life of gratitude before God (2 Corinthians 1:3-7). A proper understanding of this doctrine is the only way we will be able to give all glory and thanks to God, which is the ultimate goal of our justification.

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The BasicsKim RiddlebargerSeptember 20, 2023justification sola fide, Faith alone, imputationComment

"The Error of Denying a Fixed, Single Decree of God" -- Rejection of Errors, First Head of Doctrine, Canons of Dort (2)

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those . . .

II. Who teach that God’s election to eternal life is of many kinds: one general and indefinite, the other particular and definite; and the latter in turn either incomplete, revocable, nonperemptory (or conditional), or else complete, irrevocable, and peremptory (or absolute). Likewise, who teach that there is one election to faith and another to salvation, so that there can be an election to justifying faith apart from a peremptory election to salvation.

For this is an invention of the human brain, devised apart from the Scriptures, which distorts the teaching concerning election and breaks up this golden chain of salvation: “Those whom he predestined, he also called; and those whom he called, he also justified; and those whom he justified, he also glorified” (Rom. 8:30).

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At this point, the Canons deal with the problem created by basing election upon something other than a single decree of God. The authors of the Canons are likely addressing the Lutheran conception of God’s decree as two-fold, in which it is argued that God has an antecedent (or prior) will to save all (which is general and indefinite) and a consequent will to save only those who believe in Christ and who do not resist grace (particular and definite).

The Reformed contend that while this is a sincere attempt to do justice to the problems associated with God’s sovereignty and human responsibility, instead of effectively summarizing what the Scriptures so clearly teach (God’s decree is to save a fixed number of elect sinners), this error actually presents a complicated and rationalistic model which avoids the plain teaching of Scripture about the nature of God’s eternal purpose.

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The Canons of DortKim RiddlebargerSeptember 18, 2023God's single decree in electionComment

Latest Musings (9/15/2023)

Blog and Pod Updates:

The five-part Blessed Hope Podcast series “The Future” has wrapped up. Look for follow-up episodes on the future of Israel, the antichrist, and the problems with using the optimism/pessimism paradigm when evaluating someone’s eschatology.
Speaking of the Blessed Hope Podcast, we just passed a huge milestone for downloads—25K! Thank you all so much for listening and telling your friends!

Currently Reading: G. K. Beale, Union with the Resurrected Christ: Eschatological New Creation, and New Testament Biblical Theology. This is an important book and I am going through it slowly and carefully—too much here to digest quickly.

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

MusingsKim RiddlebargerSeptember 15, 2023Edgardo Motara, More insight from Godfrey, Snakes monkeys racoonsComment

A Primer on Reformed Liturgics: More Lessons from the Past Applied In the Present (Part Two)

Continued from . . . A Primer on Reformed Liturgics: Lessons from the Past Applied in the Present (Part One)

Reformed Worship Supports the Church’s Discipline

Churches in the Reformed tradition “fence the table” to preserve the purity of the church and its gospel witness. “Fencing the table” refers to the practice of a church’s elders not permitting unbelievers or those who are under church discipline (as determined by the church’s elders) to receive the Lord’s Supper. Those who anticipate receiving the Lord’s Supper are exhorted to search their hearts for hidden sins and implored to offer sincere repentance before partaking. Lists of specific sins which should keep the unrepentant from the table are often included in that portion of the liturgy designed to prepare the faithful for receiving the elements (bread and wine). The Reformers were not so much concerned that sinners might partake of the supper, rather that unrepentant sinners would eat and drink judgment upon themselves (1 Corinthians 11:29), or that churches who were lax in their practice of discipline might provoke the judgment of God as explained in 1 Corinthians 5.

A proper liturgy warns those under church discipline, or who have a different understanding of the Lord’s Supper than that found in the Reformed confessions, to refrain from partaking until any issues are resolved. A proper liturgy also gives biblical exhortations to communicants to repent of their sins but then come to the table to partake with great comfort and full assurance since Christ’s merits received through faith alone secure our Lord’s welcome and access to the communion table and its benefits.

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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 Prophetic Word” (2 Peter 1:12-21) – Words of Warning and Comfort from Peter to the Pilgrim Church (Part Three)

Peter is writing to warn those reading his second epistle of serious doctrinal error in the churches. Knowing that he does not have long to live, Peter leaves us with his testament (this epistle). In extending to us his final words, Peter includes an exhortation that Christians must strive to manifest those God-given virtues which flow from that eternal life given to us as a gift by the power of God. The desire to see these virtues manifest in the lives of God’s people stands in sharp contrast to the desire to serve the flesh, which is characteristic of the lives of those who have departed from the truth. But in order to properly rebuke the false teachers, Peter must first establish his apostolic authority, as well as that of the prophetic word (the Scriptures). Peter has seen the glory of Jesus with his own eyes. The apostle relates how the glory he has seen on the holy mountain is but a foretaste of much greater glory yet to come when Jesus returns at the end of the age. In Jesus Christ the prophetic word (the Old Testament) is confirmed because all such prophecy comes from God, not from the will of men. God’s prophets are carried along by the Holy Spirit, giving to us that to which we commonly refer to as “Holy Scripture.”

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2 PeterKim RiddlebargerSeptember 11, 2023Prophetic word, The transfigurationComment

“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

The Basics -- The Law and the Gospel

Often identified as a Lutheran distinctive, the law-gospel distinction is recognized by the Reformed tradition as well. Reformed theologians such as Zacharius Ursinus (the principle author of the Heidelberg Catechism) and Louis Berkhof (a distinguished Reformed theologian) have spoken of the Bible as containing two parts–the law and the gospel. Although people often assume that this means the Bible has two testaments (the Old Testament being identified with “law” while the New Testament is identified with “gospel”), this is mistaken. In making the law-gospel distinction, we mean that law and gospel are two distinct but intimately connected “words” from God found throughout both testaments.

A definition or two is helpful at this point. The law is that which God demands of us (Genesis 2:17; Exodus 20:1-18), while the gospel is the good news that in Jesus Christ, God freely and graciously gives to us everything which he demands of us under the law (Romans 5:9; 2 Corinthians 5:17-21). The content of the law is that which God revealed first to Adam in Eden, and then published in the covenant God made with Israel at Mount Sinai when the Ten Commandments were written down on two tablets of stone and given to the people of God (Exodus 24).

The gospel is the message of what God has done in Jesus Christ to save us from our sins. It is good news which is declared to us from the Word of God. The revelation of this gospel begins in Genesis 3:15 when God promises to rescue Adam from the curse pronounced upon him after he rebelled against his creator and brought our race under condemnation. God promised to crush Satan under the heel of a redeemer, and ensures Adam that one day no longer will there be any curse (Revelation 22:3). The law is what God commands of us. The gospel is what God has done for us in Jesus Christ. The law says “do.” The gospel announces to us what has been “done.”

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The BasicsKim RiddlebargerSeptember 6, 2023Law and Gospel Comments

"The Error of Basing Election Upon Foreseen Faith" — The Rejection of Errors, First Head of Doctrine, Canons of Dort (1)

Having set forth the orthodox teaching concerning election and reprobation, the Synod rejects the errors of those . . .

I. Who teach that the will of God to save those who would believe and persevere in faith and in the obedience of faith is the whole and entire decision of election to salvation, and that nothing else concerning this decision has been revealed in God’s Word.

For they deceive the simple and plainly contradict Holy Scripture in its testimony that God does not only wish to save those who would believe, but that he has also from eternity chosen certain particular people to whom, rather than to others, he would within time grant faith in Christ and perseverance. As Scripture says, “I have revealed your name to those whom you gave me” (John 17:6). Likewise, “All who were appointed for eternal life believed” (Acts 13:48), and “He chose us before the foundation of the world so that we should be holy…” (Eph. 1:4).

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The first error to be rejected by the Synod is one of the most common, and held by many Christians today. As set out in articles one-eighteen of the Canons, the Bible teaches that election is grounded God’s love for lost and fallen sinners. Scripture tells us that God decrees to elect Jesus Christ to be the savior of the world, and to be the mediator of the covenant of grace (John 6:38-40; Ephesians 1:4; 3:11; 1 Timothy 2:5). God’s purpose in this is to save that multitude of sinners fallen in Adam, people who are individually chosen to be saved according to God’s eternal purpose for each. The number of those chosen to be saved is so great that they cannot be counted (Revelation 7:9).

The error to be rejected here is that of trying to locate the ground (basis) for election in something that God foresees within the creature, namely faith and repentance. Scripture, on the other hand, very clearly teaches that fallen creatures cannot come to faith in Jesus Christ apart from a prior work of God’s grace (John 6:44), enabling them to do so (1 John 4:10). There is no faith or repentance to be foreseen unless and until God grants it to the creature.

End of Summer Musings (9/2/2023)

Blog and Podcast News and Updates:

I am working on the final edits for my 1 Corinthians commentary in the Lectio Continua series currently being republished by Reformation Heritage. Hopefully, the volume will be available soon after season three of the Blessed Hope Podcast (on Paul’s Corinthian Letters) gets underway.
After “The Future” series wraps up on the Blessed Hope Pod, look for an episode on the problems associated with doing eschatology by “ethos,” (the “optimism” v. “pessimism” challenge raised by postmillennarians) and then a two-parter on the history of American postmillennialism.

A Question: If Donald Trump can weigh 215 pounds, how much can I weigh? Trump claiming to weigh 215 is about as accurate as my weight stated on my driver’s license!

Currently Reading: G. K. Beale, Union with the Resurrected Christ: Eschatological New Creation, and New Testament Biblical Theology. This will take a while—this an important and meaty text.

To read the rest of my musings, follow the link below

A Primer on Reformed Liturgics: Lessons from the Past Applied in the Present–(Part One)

For the Reformers, Recovering the Gospel Also Meant Recovery of Proper Worship

The Reformers understood that the recovery of the gospel was directly connected to proper Christian worship. John Calvin, for one, saw his own conversion and subsequent work of reform tied directly to the removal of all forms of Roman idolatry (especially the mass) from Christian worship. The centrality of the gospel to the life of the church must be made manifest in the pure worship of God. This meant a Word-centered liturgy in which biblical texts were preached upon, biblical exhortations and commands were made clear, and biblical promises made to the people of God were to be read for their comfort and assurance. As one writer puts it, “the recovery of the gospel in the Reformation was ultimately a worship war–a war against the idols, a war for the pure worship of God.”[2] Our worship must reflect our gospel, and our gospel must define our worship.

The Reformers Sought to “Reform” the Church’s Worship

While affirming Sola Scriptura and striving to base all liturgical reform on biblical principles of worship, the Reformers carefully considered the practices of the ancient church and the teaching of the church fathers when revising the liturgies they inherited. The goal was to reform the church’s ancient liturgies by striping them of all unbiblical additions, not to compose entirely new liturgies from scratch. “New” and “contemporary” when used in the Reformed tradition in connection to worship, are therefore best understood as “reforming” (i.e., removing all unbiblical accretions, as well as adding those things which are missing), not replacing the ancient liturgies with contemporary fads grounded in popular preferences.

Martin Luther stated that his intention was to not to abolish, but to cleanse the liturgies of “wicked additions” (i.e., Roman inventions) and recover their proper (pious) use. Calvin too sought to remove Roman additions made to the liturgies of the ancient church, which is why his Genevan liturgy (The Form of Ecclesiastical Prayers) was subtitled “According to the Custom of the Ancient Church.” Like Luther, he was no innovator, but a “Reformer.” It was said of Heinrich Bullinger (the Reformed pastor in Zurich and a contemporary of Calvin) that he restored “all things to the first and simplest form of the most ancient, and indeed apostolic tradition.”[3] It is fair to say that “tradition mattered to the Reformers. It was the living faith of the dead, not the dead faith of the living.” [4]

Returning to the ancient ways meant, in part, incorporating the reading of the Ten Commandments (or “law” texts from throughout the Scriptures), using the Lord’s Prayer (either recited or as a model for prayer), reciting the Apostles’ or Nicene Creeds, God’s people thereby confessing the orthodox faith while effectively uniting the church of the present to the people of God of the past—the so-called “cloud of witnesses” mentioned in Hebrews 12:1.

To read the rest, follow the link below

“Make Your Calling and Election Sure” (2 Peter 1:3-11) – Words of Warning and Comfort from Peter to the Pilgrim Church (Part Two)

Sound Doctrine — Dealing with Truth and Error

There is a reason why Peter’s second epistle is not well-known, or widely read and preached upon in the churches. In this letter, we find emphatic warnings about false teachers and the dangers of false doctrine they spread. For those who embrace the church-lite ethos of American Christianity, the message of 2 Peter will not be appreciated, nor warmly received. While many preachers and churches wish to emphasize the positive, 2 Peter reminds us of the negative. There is truth and there is error. It is a biblical reality that if we believe the one (truth) we will encounter the other (error). When our contemporaries tell us that doctrine does not matter, 2 Peter reminds us that it does. If our contemporaries seek unity and avoid controversy to the point of fostering a willingness to make peace with false teaching, then 2 Peter warns us of the great dangers of doing exactly that.

This is not to say unity is a bad thing–Christians are to seek unity around the truth of those doctrines passed down to us by Jesus and his apostles in the pages of Holy Scripture. Reformed Christians identify our own doctrinal standards as the “Three Forms of Unity” for a very important reason. We believe particular doctrines, and unite around them by confessing a common faith–a faith which we believe to be biblical and which is clearly and concisely summarized in our confessions. Unity is very important, so long as it grounded in the truth of those things taught in God’s word.

The Psalmist tells us “behold, how good and pleasant it is when brothers dwell in unity!” ( Psalm 133:1). Jesus prays that his people would be one (John 17:11). Paul likewise speaks of Christians standing together because we are one body and indwelt by the same Holy Spirit. We have one common hope, one Lord, one faith, and one baptism (Eph 6:4-5). We may each be different parts, but we are all members of the body of Christ. This is precisely why false doctrine is so dangerous–it is as though one part of the body has cancer, or has become gangrenous. Such serious illness in one part of the body must be dealt with immediately when it arises, and even perhaps removed, to maintain the health of the whole.

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"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

The Basics -- The Order of Salvation

When Christians speak of the “ordo salutis” we are referring to the “order of salvation.” While we should qualify any discussion of such an “order” by affirming that an omniscient God does not need to do things in sequential order as we do, nevertheless there is a logical order to the way in which God saves us from sin and its consequences. Since we are described as “dead in sin” (Ephesians 2:1-5) and unable to do anything to save ourselves from our dire predicament (John 6:44), God must act upon us while we are still “dead” in order to save us from our sins. The ordo salutis is simply an attempt to understand what actions God takes to save us, and in what logical order he accomplishes them.

This is not an abstract concept because Scripture itself speaks of our salvation as being accomplished for us according to a divinely-ordained progression. The first of these passages is the so called “golden chain” of salvation found in Romans 8:28-30. In that passage Paul writes,

and we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

The passage has been described as the golden chain because Paul not only speaks of an unbreakable order to the plan by which God saves us (the chain), but the apostle is clear that our salvation from beginning to end is the work of a gracious and sovereign God, who having begun the process of our salvation, sees it through to the end (the gold). There is no sense that some of those chosen by God are eventually rejected, or that there is something good within the sinner which moves God to have pity on them and then act on their behalf.

To read the rest, follow the link below

The BasicsKim RiddlebargerAugust 23, 2023The Ordo Salutis, Order of salvation Comments

“The Proper Attitude Toward Election and Reprobation” — Article Eighteen, First Head of Doctrine, Canons of Dort

Article 18: The Proper Attitude Toward Election and Reprobation

To those who complain about this grace of an undeserved election and about the severity of a just reprobation, we reply with the words of the apostle, Who are you, O man, to talk back to God? (Rom. 9:20), and with the words of our Savior, Have I no right to do what I want with my own? (Matt. 20:15). We, however, with reverent adoration of these secret things, cry out with the apostle: Oh, the depths of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways beyond tracing out! For who has known the mind of the Lord? Or who has been his counselor? Or who has first given to God, that God should repay him? For from him and through him and to him are all things. To him be the glory forever! Amen (Rom. 11:33-36).

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We come to the final article of the First Head of Doctrine—the first point of the so-called five points of Calvinism. Article eighteen addresses the matter of how we, as the people of God, are to respond to the biblical teaching about election and reprobation. There are at least four possible responses to these doctrines, although the Canons take note only of two. We begin by dealing with the two responses identified in article eighteen.

The first possible response one might have comes from those who, when faced with this doctrine, react by calling God’s fairness into question. As the Canons note, “to those who complain about this grace of an undeserved election and about the severity of a just reprobation, we reply with the words of the apostle, Who are you, O man, to talk back to God? (Rom. 9:20),” and with the words of our Savior, “have I no right to do what I want with my own? (Matt. 20:15).” Like it or not, God is our creator and is absolutely sovereign over us. He does what he wills with his creatures and with his creation. As the fallen children of Adam, we must deal with the fact that were it not for the electing grace of God, all of us would remain unbelievers, under his just judgment.

To read the rest, follow the link below

Late Summer Musings (8/18/2023)

Blog and Pod News and Updates:

New episodes of “The Future” at the Blessed Hope Podcast are coming on-line. Look for season three—covering Paul’s two Corinthians Letters—late in the Fall.
For those who make it through all of the episodes of season two, I’m working on a free expositional commentary on 1 & 2 Thessalonians. It will be similar to “For Freedom,” the exposition I prepared for season one on Paul’s letter to the Galatians.
Since several have asked, I post family and personal stuff at KR on Instragram

An Observation:

The loser of the next presidential election, just might be among the most important people in America’s future—we will have an orderly transition of power?

To read the rest, follow the link below

A Primer on Reformed Liturgics: Liturgical Diversity Among the Reformers

Elements and Circumstances [1]

The Reformed divide liturgical practice into two categories: elements and circumstances. Elements are limited to what Scripture authorizes (either by command or good and necessary inference) along the line of Acts 2:42, while circumstances refer to how we put elements into practice. Circumstances are matters left to our judgment and discretion, but remaining within the general bounds of God’s word.

Elements are a distinct and usually ordinary act of worship (e.g., prayer, Scripture reading, the preaching of word, the administration of sacraments, etc.). Circumstances pertain to practices not unique to religious worship, but common to “human actions and societies” (WCF 1.6). Circumstances refer to matters such as where and when to meet, how many hymns should be sung, how the church furniture should be arranged, etc. Circumstances are not indifferent nor ungoverned, but are regulated by the light of nature, Christian prudence, and the general rules of Scripture (WCF 1.6). For example, we can choose what times to meet on Sunday, but we cannot move our Lord’s Day worship to another day of the week.

As the Reformed liturgical traditions took shape (the elements), there were wide variations in circumstantial practice. The various church orders (the constitutional documents of the churches) often developed along national/local lines. Most liturgies were full services, while others were partial liturgies or set forth guidelines for parts of the service—i.e., John Knox’s Practice of the Lord’s Supper. And there was the collection and publication of prayers to be used in worship (i.e., Thomas Cranmer’s Collects which are found the Book of Common Prayer (BCP).

To read the rest, follow the link below

Worship by the Book: Upcoming Conference Featuring R. Scott Clark, D. G. Hart, and Kim Riddlebarger—October 14th, 2023

Download PDF Flyer for the Great Lakes Reformed Conference Here

Reformed ResourcesKim RiddlebargerAugust 15, 2023Worship By the BookComment

“The Righteousness of Our God and Savior Jesus Christ” (2 Peter 1:1-11) – Words of Warning and Comfort from Peter to the Pilgrim Church (Part One)

Challenges to the Authenticity of This Letter

Following up on the previous series (an exposition of 1 Peter), we begin an eight-part study of the Second Epistle of Peter. But from the moment we open this all-too often overlooked, but very important letter ascribed to the apostle Peter, it soon becomes apparent that there are a number of problems faced by anyone who attempts to exposit this letter, or treat it as a genuine apostolic document that belongs among those God-breathed writings which make up the canon of the New Testament. The problems we encounter with this epistle are significant enough that the vast majority of biblical scholars dismiss even the possibility that this epistle was written by the apostle Peter–in spite of the opening words in which the author claims to be “Simeon Peter, a servant and apostle of Jesus Christ.”[1] Despite the judgment of so many scholars to the contrary, I think a good case can be made for Petrine authorship of this short epistle, and that it does indeed belong in the canon of the New Testament.

A series of expositions (Bible studies) is usually not a good (or even an appropriate) place to tackle complicated questions of New Testament introduction. Because these difficulties are so apparent in 2 Peter, and since we will spend significant time in this letter, we cannot ignore the matter. So, we will address the questions of authorship and authenticity, and then survey some of the theological themes in the first of our series on this epistle, before we conclude by briefly taking up the opening greeting from Peter found in the first two verses.

To read the rest, follow the link below

2 PeterKim RiddlebargerAugust 14, 2023Peter wrote 2 Peter Comments

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.

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