The Riddleblog

January Musings (1/23/2026)

Riddleblog and Blessed Hope Podcast Updates:

I’ve finished the manuscript for The Blessing Hope Podcast episodes on 2 Corinthians. Lord willing, the concluding episodes (chapters 10-13) will be released on alternate weeks. Romans in the late spring?

My new Riddleblog series on the Epistle of James is now underway

Thinking Out loud:

Kyle Tucker is a very good baseball player—but 240 million for 4 years? That’s 50% more than Aaron Judge makes, who is a much better player
As usual in California, news agencies list all the laws enacted which went into effect on January 1, 2026. The nanny state cannot fix, nor address homelessness, build a bullet train, or deal with wildfires. But they sure know how to pass nonsensical and intrusive laws by the bushel
Speaking of the progressive mob in Sacramento, they cannot understand why the state’s remaining billionaires wish to flee—taking their companies, jobs, and tax revenue with them—instead of paying a wealth tax which will be spent on healthcare for illegals, the bullet train to nowhere, but not on the rebuilding of fire ravaged cities in Pacific Palisades, Malibu, and Altadena (where state red-tape has held up rebuilding for over a year). California was the best state in America until systemically destroyed by progressives politicians and Dem-aligned unions
Without knowing anything about the teachings of Islam, it is virtually self-evident that any religion which detests dogs, bans music, and debates whether to use smooth rocks or Charmin is not something you would want anything to do with. Oh, and don’t accept the “left-hand” of fellowship from strident followers
Watching new elected government officers take the oath of office on the Koran is not merely a religious freedom issue—its a a bad sign and trend
One of the consequences of AI artists and AI generated music—you’ll never be able to see that person live in concert. Nothing better than seeing your favorite band, live and on stage

To read the rest, follow the link below

MusingsKim RiddlebargerJanuary 23, 2026Tombstone v. Three Amigos, Napoleon, Bad ailmentsComment

A New Series on the Epistle of James-- “Be Doers of the Word, and Not Hearers Only” – The First in a Series on the Book of James (James 1:19-27)

Introduction

When I first announced that I was going to post an exposition of the Book of James, there were two common responses. The first was “good, about time you got around to something practical.” The second (and more common) response was “ugh . . . there’s no gospel in that epistle of straw.” My hope and prayer is that both sets of complainants will find something of value in this series on the Book of James.

The Book of James is about as straight-forward a book as you will find in the New Testament. There is a higher percentage of imperatives (commands) in the Book of James than in any other book of the Bible. James did not write this epistle to instruct his reader, as much as to exhort persecuted Christians to put their faith into practice. If you want “practical,” this is a book for you.[1] But James is also chock full of theological insight and interpreting this book correctly–which entails understanding the context in which this epistle was written–will eliminate many of the fears and misunderstandings people commonly have about the Book of James, i.e., that it contains no gospel, or that James’s doctrine of justification is in conflict with Paul’s.

Luther and Calvin’s Initial Reservations

That said, the Book of James can be quite difficult in places because this letter is not structured like most of the other epistles in the New Testament (i.e., the epistles of Paul). Many of you know of Martin Luther’s reservations about the Book of James–Luther called it an “epistle of straw,” although Luther cited from James many times, and often encouraged Christians to read it and study it. Calvin’s assessment was much more nuanced. Calvin stated that James “seems rather reluctant to preach the grace of Christ than an apostle should be” but Calvin goes on to say, “we must remember not to expect everyone to go over the same ground.” In fact, says Calvin, James “is a rich source of varied instruction, of abundant benefit in all aspects of the Christian life.”[2] I think Calvin got this absolutely right.

A General Letter – To the Churches

Unlike the letters of Paul, the Book of James is a more “general” letter written to the church at large, not to a specific congregation facing a unique set of circumstances. This is why James is known as a “catholic” or “general” epistle, and is placed in the canon with the other so-called “catholic” or general epistles: 1 & 2 Peter; 1, 2, 3 John; and Jude. While James draws much of his material directly from the teaching of Jesus–which is not surprising since James is the brother of our Lord–this epistle is written to Jewish Christians, who, at the time of the epistle’s composition, were scattered throughout Palestine and Syria. These early Christians were, apparently, facing a great deal of persecution and hardship because of their allegiance to Jesus Christ. Since James’s readers were likely facing very difficult times they surely were tempted to take the easy way out and make “friends with the world” as James puts it (4:4) so as to avoid persecution.

To read the rest, follow the link below

The Epistle of JamesKim RiddlebargerJanuary 21, 2026Introduction to JamesComment

The Error of Synergism – Sinful Humans Cooperate With God’s Grace in Salvation—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (9)

Synod rejects the errors of those . . .

Who teach that grace and free choice are concurrent partial causes which cooperate to initiate conversion, and that grace does not precede—in the order of causality—the effective influence of the will; that is to say, that God does not effectively help man’s will to come to conversion before man’s will itself motivates and determines itself.

For the early church already condemned this doctrine long ago in the Pelagians, on the basis of the words of the apostle: “It does not depend on man’s willing or running but on God’s mercy” (Rom. 9:16); also: “Who makes you different from anyone else?” and “What do you have that you did not receive?” (1 Cor. 4:7); likewise: “It is God who works in you to will and act according to his good pleasure” (Phil. 2:13).

_________________________________

Although a bit more subtle, this error is similar to those addressed in articles 7-8 of the rejection of errors under the Fourth Head of Doctrine. The Arminians seemed willing to confess that sinners must cooperate with God’s grace for conversion to take place—conversion being the exercise of faith and repentance. But when pressed, they contend that human willingness to act is necessary and prior to obtaining that grace necessary for someone to come to faith in Jesus Christ and repent of their sins. Human freedom is therefore logically prior to grace, which is why the authors of the Canons associate this view with “Pelagianism.”

But regardless of the subtleties here, the Arminian view is that human freedom, not the grace of God, is key. So God’s grace remains merely a “partial” cause, not the sole cause of conversion. And this brings us to the critical issue in the Reformed-Arminian debate; who initiates salvation, God or humanity? The Arminian says fallen sinners must “co-operate” with the grace of God, which make human initiative the basis of salvation. In the Arminian scheme, a universal grace with only the potential to save is said to be prior to all human initiative. But since that grace actually saves no one until we act upon it, Arminians have painted themselves into a corner–no one can be saved until they exercise their wills so as to “appropriate” the grace of God. This is synergism at best (God and humans co-operating in salvation), and Pelgianism at its worst (God only reveals to us what we need to do to be converted), and both are in serious error.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerJanuary 19, 2026The error of synergismComment

Mind and Heart -- Warfield on Theological Studies and the Devotional Life

In October of 1911, B. B. Warfield delivered a conference lecture at Princeton Theological Seminary entitled The Religious Life of Theological Students. This has long been required reading for many Reformed and Presbyterian seminary students. But Warfield’s lecture should be read by church officers or anyone who reads a significant amount of theology. In fact, it should be read by all Christians who enjoy a life of the mind as well as embrace the biblical gospel.

Warfield’s lecture also serves as a corrective to the sort of Evangelical piety which eschews “head knowledge” for “heart knowledge,” as exemplified in a popular Calvary Chapel pastor who speaks of seminary education as “cemetery education,” since, he claims, this fills the mind with “doctrine not love.” Warfield’s essay is a wonderful counteractive to such nonsense, reminding all who heard his lecture then and read the text of it today, that for a Christian, mind and heart, while distinct, must never the separated.

Early in the lecture, Warfield makes the obvious observation . . .

Recruiting officers do not dispute whether it is better for soldiers to have a right leg or a left leg: soldiers should have both legs. Sometimes we hear it said that ten minutes on your knees will give you a truer, deeper, more operative knowledge of God than ten hours over your books. ‘What!’ is the appropriate response, ‘than ten hours over your books, on your knees’? Why should you turn from God when you turn to your books, or feel that you must turn from your books in order to turn to God? If learning and devotion are as antagonistic as that, then the intellectual life is in itself accursed and there can be no question of a religious life for a student, even of theology.

To read the rest, follow the link below

B. B. WarfieldKim RiddlebargerJanuary 16, 2026Warfield--Mind and HeartComment

Who Said That? (8)

Who Said That?

"The [judicial branch of government] from the nature of its functions, will always be the least dangerous to the political rights of the Constitution; because it will be least in a capacity to annoy or injure them. "

Please do not look up the answer—the whole point is to guess! Leave your guesses in the comments section using the link below

But if you can’t restrain yourself please don’t post the source and ruin it for everyone else.

Who Said That?Kim RiddlebargerJanuary 15, 2026The judicial branch Comment

Coming Soon -- Michael Horton's New Book -- "Magician and Mechanic"

I am really excited about this one!

Why are American evangelical churches and progressive Protestant churches hemorrhaging membership? Why are these churches ignoring, downplaying, or renouncing distinctive Christian doctrine and ethics while striving to be “spiritual”? Why are the “nones” the fastest growing group in recent surveys of American religious affiliation? Why does your neighbor or your co-worker renounce “organized religion” in the name of “spirituality?”

Michael Horton addresses these matters in his series on the Divine Self, laying out the reasons behind this shift—those who embrace the divine self (likely without any awareness of doing so) will inevitably see themselves as “spiritual,” but not “religious.”

Horton’s series on the roots of “spiritual but not religious” is to my mind one of the most profound and important of recent efforts to determine why Western Civilization is becoming increasingly pagan. The first volume of a projected three volume series on the Divine Self (Shaman and Sage), was released in 2025, and dealt with the Axial Age (800-200 BCE) through to the Middle Ages, where the roots of modern forms of “spirituality” originate. Volume two (Magician and Mechanic) takes us from the Enlightenment, to the Renaissance, and then to the Scientific Revolution, addressing the challenges to orthodox Christianity as they develop in surprising ways throughout this period. Volume Three (which covers the modern period) will complete the series and is still TBA.

To read the rest, follow the link below

American Religion, Biblical Theology, History and Culture, Reformed ResourcesKim RiddlebargerJanuary 14, 2026Magician and Mechanic, The Enlightenment, The Renaissance, The Scientific Age Comments

New Episode of the Blessed Hope Podcast! "This Act of Grace" (2 Corinthians 8:1-24)

Episode Synopsis:

About the time Paul began his second missionary journey, a serious famine swept through Palestine–greatly impacting the Jerusalem church. Those who lived in the region knew how serious such things could be and so they prepared for it–stockpiling grain, spices, and animal feed, etc. But as soon as a church was organized in Jerusalem–after Pentecost–Jewish Christians found themselves cut off from the synagogue and its well-established relief system. Now on their own, the Jewish Christians in Jerusalem were apparently suffering horribly and were in desperate need of relief–specifically funds to buy food and supplies locally.

Tensions between Jewish Christians and recent Gentile converts to Christianity were apparent from the moment the gospel spread into Gentile regions–as indicated during the Jerusalem Council (Acts 15). At that council, the church renounced the Judaizers and affirmed that God had blessed Paul’s efforts to take the gospel into Gentile regions–which began in earnest after the Macedonian vision (Acts 16:9). Paul planted churches in Philippi, Thessalonica, Berea, and Corinth. While these new churches aided and encouraged each other, Paul understood that if the Gentile churches–who had means–took an offering for the Jerusalem church, it would go a great way toward helping fellow Christians in genuine need. It would also de-escalate the worry and anxiety that Jews felt toward Gentiles who were until quite recently godless pagans and often persecutors of the Jewish people.

When Paul arrived in Macedonia, he tells us that there was some unspecified serious trouble and that he would strive to get things cleared up before he traveled south to Corinth. Despite the troubles in the churches in Macedonia, they had taken up a surprisingly generous offering for the Jerusalem church–so much so that it was a major sacrifice, even beyond their means, which Paul describes as an act of grace. Now he gets word from Titus that the Corinthians (who had been collecting a similar offering for a year) and had not followed through with their collection. As a congregation they were far better off materially than the Macedonians, but were so distracted by divisions, the subterfuge of false apostles and other matters, the offering had not been finalized. In chapters 8-9 of 2 Corinthians, Paul addresses this matter head-on.

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

Blessed Hope PodcastKim RiddlebargerJanuary 12, 2026The Jerusalem Offering, 2 Corinthians 8:1-24Comment

"For Freedom" -- An Exposition of Paul's Letter to the Galatians (A Free Download)

I made the previous version of “For Freedom” available to those who listened to Season One of the Blessed Hope Podcast series on Galatians.

That version (1.0)—the script for the Blessed Hope Podcast episodes on Galatians—was a working draft which has now been edited and updated (version 2.0). I am making For Freedom available as a free PDF download for personal use only to anyone interested.

As you may know, the Blessed Hope Podcast is my on-going exposition of the letters of Paul. So far I have completed Galatians, 1 & 2 Thessalonians, 1 Corinthians, and will wrap up 2 Corinthians, before tackling Romans, Lord willing, in the Spring. The draft edition of 1 & 2 Thessalonians (v. 1.0) is also available, but I am currently in the process of producing an updated and expanded edition version (2.0).

Download the latest version of “For Freedom: An Exposition of Paul’s Letter to the Galatians” (PDF 187 pages)

Galatians, Blessed Hope Podcast, Riddleblog PublicationKim RiddlebargerJanuary 8, 2026"For Freedom" -- An Exposition of Galatians Comment

“The Great Shepherd of the Sheep” Hebrews 13:17-25 — An Exposition of the Book of Hebrews–Part Twenty-Five)

What We Know and What We Do Not Know About the Book of Hebrews

By the time we come to the last chapter of the Book of Hebrews, we still know very little about the author of this epistle, and we know virtually nothing about the church receiving this remarkable letter. We don’t even know in what city the church receiving this letter is located–Rome or Alexandria. In the final chapter, the author implies that he personally knows those who were leading this church, and that he’s familiar enough with the congregation to tell them that he desires to return to see them again.

Although we don’t know much about the details of authorship and location, we do know the primary problem facing this church. Many of its members had returned (or were considering returning) to Judaism from which they had recently converted to Christianity. In response, the author skillfully proves to us that Old Testament types and shadows pointed ahead to Jesus Christ who is Israel’s Messiah, an eternal priest after the order of Melchizadek, and the mediator of the new covenant (with its greater promises). Jesus has none of the human weaknesses of Moses and he secures much better covenant promises. The author has made a compelling case for the superiority of Jesus Christ, as well as warning this congregation of the danger of neglecting such a great salvation and/or falling away from the Savior. And he now brings this letter to a close.

And so we wrap up this exposition of the Book of Hebrews. We considered the first sixteen verses last time, while we now conclude the chapter (part two) by covering verses 17-25. But with this section of Hebrews completed, we will have finished our study of this epistle–a most powerful and remarkable epistle indeed.

The Indicatives Are Followed by the Imperatives

As we saw in the opening 16 verses of chapter thirteen of the Book of Hebrews, the author shifts from setting out his case for the superiority of Jesus Christ (mostly indicatives–which are a statement of fact, things we are to believe) to issuing a number of imperatives (commands which we are to obey). These imperatives reflect the fact that those who have been made perfect by the one sacrifice of Jesus Christ should strive to live their lives in a manner consistent with that salvation secured for us by our covenant mediator.

In the opening verses of this concluding chapter, the author exhorts the congregation to “let brotherly love continue. Do not neglect to show hospitality to strangers . . .” to “remember those who are in prison, as though in prison with them, and those who are mistreated, since you also are in the body.” He exhorts them to “let marriage be held in honor among all, and let the marriage bed be undefiled, for God will judge the sexually immoral and adulterous.” He adds, “keep your life free from love of money, and be content with what you have.” All of these things are found throughout the New Testament’s ethical teaching and should characterize those who have believed the gospel and been united to Jesus Christ through faith.

The author reminds this congregation that Jesus is with them during all of their trials, and since Jesus bore the shame and reproach of Israel when he died on the cross for our sins outside the city of Jerusalem as the final sacrifice for sin, “through him then let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that acknowledge his name.” This is as clear a declaration as we find in all of Scripture that the Christian life is to be lived as a life of gratitude before God.

Since Jesus offered the once for all and final sacrifice for our sins, our obedience to God’s commands and our worship of God now become our acceptable sacrifice to God, because of what Jesus Christ has already done for us. Our good works as well as our worship should flow out of grateful hearts, made so by the joyful consideration of all that Jesus has done for us when he died for our sins and rendered us perfect before our heavenly father. Good works and praise of God, then, is our acceptable sacrifice under the new and better covenant.

To read the rest, follow the link below

HebrewsKim RiddlebargerJanuary 6, 2026Jesus the Great ShepherdComment

The Error that God’s Grace in Regeneration Can Be Thwarted—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (8)

Synod rejects the errors of those . . .

Who teach that God in regenerating man does not bring to bear that power of his omnipotence whereby he may powerfully and unfailingly bend man’s will to faith and conversion, but that even when God has accomplished all the works of grace which he uses for man’s conversion, man nevertheless can, and in actual fact often does, so resist God and the Spirit in their intent and will to regenerate him, that man completely thwarts his own rebirth; and, indeed, that it remains in his own power whether or not to be reborn.

For this does away with all effective functioning of God’s grace in our conversion and subjects the activity of Almighty God to the will of man; it is contrary to the apostles, who teach that “we believe by virtue of the effective working of God’s mighty strength” (Eph. 1:19), and that “God fulfills the undeserved good will of his kindness and the work of faith in us with power” (2 Thess. 1:11), and likewise that “his divine power has given us everything we need for life and godliness” (2 Pet. 1:3).

This error appears in the Remonstrance of 1610 (the Arminian articles)—which affirm that grace is not irresistible. As the authors of the Canons have pointed out previously, faith and repentance have their origin in a prior act of God’s regeneration of the sinner while he or she remains dead in sin (cf. Colossians 2:13). Yet, Arminians insist that faith and repentance spring from the human will even after Adam’s fall. They reject the biblical teaching that faith and repentance are acts of the will made free after a prior sovereign act of God (regeneration). But if tied to an act of the human will (and not prior regeneration) then, of course, Arminians can contend that the grace of God can be resisted until such time as the sinner chooses to take avail of that universal, provisional grace, which God makes available to all. For the Reformed, regeneration precedes faith. For the Arminian regeneration results from faith—understood as an act of the human will—the choice to believe and repent.

To read the rest, follow the link below

The Canons of DortKim RiddlebargerJanuary 2, 2026Irrestible grace Comments

A Very Blessed, Happy, and Prosperous New Year to You All

A Prayer for New Year’s Eve (The Year’s End)

Almighty and most gracious God, as we close the year with this day, we thank You for all Your tender mercies bestowed upon us during the whole course of our lives, and especially during this past year. Accept our thanksgivings for all Your blessings; fill our hearts with humility and love, with gratitude and trust. [Specific thanksgiving may be offered.]

For all these blessings we offer to You the sacrifice of our praises, and we acknowledge that through Your great goodness and help we are enabled to live our lives in peace, even though we have offended You in countless ways. O merciful God, pardon all who sincerely repent of their sins. Grant that, while our years are passing away, we may work out our salvation with fear and trembling in the time You give to us.

Enable us to press onward, always towards the end of our heavenly calling, even that blessed eternity, which Jesus Christ, Your Son and our Lord, has prepared for us. Amen.

New Year’s Day

Eternal and almighty God, we humble ourselves in Your presence to dedicate to You the beginning of this year by adoration, prayer, and praise.

We come before Your Supreme Majesty and acknowledge with gratitude the manifold blessings which You have freely bestowed upon us through the whole course of our lives. We thank You that, having preserved us to the present time, You have permitted us to enter upon a new year. You have not ceased, O most gracious God, to give to us the abundance of Your loving-kindness.

But You have especially sustained us with every spiritual blessing by keeping in our midst the light of Your gospel. You have granted us repentance through Your mighty help, through Your great goodness, and through the warnings of Your Word and Spirit, and have mercifully given to us favorable opportunities to grow in grace. Despite our unworthiness, for the love of Jesus Christ, take not away from us Your protection and favor.

Moved by Your grace, we devote ourselves to You at the beginning of this year, desiring to employ it better than we have done in the years that are past. And since this day also warns us that our years pass away like a flood, like a dream, give us grace that we may seriously number our days, that we may have a heart of wisdom, that we may discern the vanity of this life, and that we may aspire to that better life, when days and months and years shall be counted no more, forever.

While we continue in the flesh, may we more and more live, not according to its desires, but according to Your will. And grant, O God, that when our years shall come to an end, and the day of our death arrives, we may depart in the peace that passes all understanding and in the sure hope of life everlasting.

Favorably hear us through Jesus Christ our Lord. Amen.

From the Liturgical Forms and Prayer of the URCNA

Riddleblog Publication, History and CultureKim RiddlebargerDecember 31, 2025Happy New Year!Comment

“Jesus — The Lord of History” Some Thoughts in Anticipation of the New Year (Ephesians 1:3-14)

The New Year — A Time of New Beginnings?

In the minds of many Americans, New Year’s Day is an occasion for parades and college football—until NIL and CFP ruined the latter. But the first day of the New Year is also a time of new beginnings. It is the first day of 2026 after all. As we enter a new year, it is customary to look back and reflect upon all the significant events of the past year. Various media outlets have spent much of the past week recounting the names and faces of those influential figures and celebrities who died in 2025. Christians lost a number of faithful saints as well. I am always amazed at how many of these people are already largely forgotten within a year of their death. It is a stark reminder that life is fleeting—we are but vapors after all (cf. James 4:14). The calendar keeps rolling on.

And then there are the poignant reminders of significant events of the past year including a host of human tragedies, natural disasters, and significant geopolitical events–including wars, and rumors of wars. But looking back is not all we associate with the new year. As is the custom, we are challenged to make a series of New Year’s resolutions about what we will do better next year or not do, as the case may be. Such resolutions too are but vapors which do not last. Nevertheless, this combination of things makes New Year’s a great time to consider the events of the recent past, as well as the nature of our hope for the future. In fact, this has been the historic practice of Reformed churches. Article 37 of the URCNA Church Order lists New Year’s Day (along with New Year’s Eve, Christmas, Good Friday, Easter, Pentecost, and Ascension Day) as occasions when the consistory may call the congregation together for worship.

Too Many Think Like Henry Ford

As with most things, the Christian take on the events of the past and our expectations for the future stands in sharp contrast to that of non-Christians around us. One place where the contrast between Christian and non-Christian thinking is most striking is in how we as Christians view the importance of history. Most Americans, I think, would agree with Henry Ford (the founder of the automotive company which still bears his name) who is widely quoted to have said, “history is more or less bunk. It’s tradition. We don’t want tradition. We want to live in the present and the only history that is worth a tinker’s ____ is the history we make today.”

If Ford is right, then the past is unimportant and irrelevant. What is important is the present, the here and the now. As a very pragmatic man and quintessential American, this makes perfect sense coming from someone like Henry Ford. Although he died in 1947, Ford’s sentiments still reflect the thinking of many of our contemporaries. This glib dismissal of everything which has gone before helps to explain why many Americans have little regard for tradition and institutions, why everything in this culture must be new and improved, and why so much of American life caters to those who demand instant gratification.

This is surely one reasons why so many of our contemporaries want little to do with serious thought or careful reflection. This anti-historical sentiment is reflected throughout American evangelicalism as well. People who think like Henry Ford will be much more interested in the local mega church with its garage band worship and all the bells and whistles than they will in a confessional Reformed or Presbyterian church. And from the usual comparative size of the these two types of congregations, it is obvious that very many of our contemporaries think like Henry Ford.

History Has No Goal or Purpose? Really?

This thoroughly pragmatic and utilitarian view of the world–all that matters is what works or what is useful–is also apparent when Ford reportedly defined history as “the succession of one ____ thing after another.” History has no goal or purpose. All that matters is the present. But this is where we as Reformed Christians must disagree. Why? Because Christianity is a religion necessarily grounded in history. We base everything we believe about the here and now in light of several very specific things which occurred in the past. As Christians, we see the present as but part of the larger story of redemption. We don’t believe that history is bunk, or the mere succession of one random thing after another. We believe history to be the outworking in time and space of God’s eternal decree–his eternal plan for the ages. Whatever happens in human history is part of God’s purpose, no matter how difficult this is to see in the midst of trial and tribulation.

Therefore, it is vital that we grasp the notion that history is the outworking of the will of God in our world because this is what gives everything that happens—good or bad—meaning and purpose. The events we recall from the past year are not simply random or disconnected events, one after the other. Rather, in these things we witness God working all things according to his will and purpose. He will bring all things to their divinely appointed ends—the telos. This is why “right now counts forever” as one famous Reformed thinker (R. C. Sproul) liked to remind us.

To read the rest, follow the link below

Biblical Theology, History and Culture, Riddleblog PublicationKim RiddlebargerDecember 29, 2025The New YearComment

A Very Blessed Christmas to You and Yours!

Merciful Father, You so loved the world that You gave Your only begotten Son.

He who was rich became poor for us, the eternal Word made flesh, a great Light shining in the darkness.

Only because of Your Word and Spirit have we seen that Light and been drawn into its brightness.

Give us the grace humbly and joyfully to receive Your Son, even as the shepherds and princes who welcomed Him, and to look no further for our redemption than to this child lying in a manger.

This we pray in the name of Jesus Christ, our Savior and Lord. Amen.

From Liturgical Forms and Prayers of the URCNA

Well-worth considering—B. B. Warfield on the celebration of Christmas (redux)

Biblical Events, Riddleblog PublicationKim RiddlebargerDecember 24, 2025A Blessed Christmas Comments

“My Father Assigned to Me a Kingdom”- An Advent Sermon (From Daniel 7 and Luke 22:24–30)

The Great Christmas Hymns—Why We Love Them

You are no doubt familiar with the well-known hymn, “Hark! The Herald Angels Sing,” which includes the phrase in the first stanza and again in the refrain, “glory to the new born king.” Many of us know these words from memory. We sing about a coming king with great gusto and emotion. But what do these words truly mean? What exactly is implied when we sing of Jesus as this newborn king, yet who is to be received by all the earth? How can we speak of that ruby-cheeked babe in a manger scene as the King of kings and Lord of Lords?

Christmas in America—Tough for Christians to Navigate

Christmas is a surprisingly difficult time to be a Christian in America, because Christmas as traditionally understood–the celebration of the birth of Jesus–has been transformed into a secularized shopping event known simply as “The Holidays.” During the four Sundays before Christmas (Advent) many Christians use each of these Lord’s Days in sequence to focus upon one aspect of the coming of the Savior on that first Christmas. Advent is intended to be an annual reminder of who Jesus is and what he has come to do for us. The very fact that a Savior must come to earth to save us from the guilt of our sins forces us to consider the reality that we are sinners in need of a savior. This is but one reason why the Christmas story is so compelling. The German Reformer Martin Luther’s best sermons were arguably his Christmas sermons. This story stirred many a Christian heart to compose the great music and hymns packed with rich theological content, which we love to sing when Advent comes each year.

Since the transformation of Advent into the secular gift-giving season, the traditional focus upon the birth of Jesus is almost completely lost. Given this continual barrage of a secularized “happy holidays” replete with a now svelte Santa and his reindeer, it is easy to reduce Christmas to a sort of “birthday party” for Jesus. The justification for the giving of gifts is tied to the imitation of the wise men from the east who brought Jesus gifts of gold, frankincense, and myrrh. Because these changes to the biblical Christmas story can be so subtle, and distort the biblical account of Christ’s birth so badly, this is but one of the reasons why the Puritan side of the Reformed tradition views the very idea of Christmas/Advent with an understandable suspicion

Biblical Events, Biblical Theology, Riddleblog PublicationKim RiddlebargerDecember 23, 2025Advent from Dan 7Comment

Year-End Musings (12/19/2025)

Riddleblog and Blessed Hope Updates:

The schedule for Riddleblog posts and Blessed Hope podcasts will be a bit irregular between now and year’s end. I am taking some time off to enjoy the grand kids
Lord willing, in the new year look for an upcoming Riddleblog exposition of the Book of James, as well as a Blessed Hope Podcast season five series on the Book of Romans coming in the Spring of 2026 (upon completion of 2 Corinthians)

Thinking Out Loud:

The best thing about a made-up holiday like Festivus, is that it has pushed another made-up and much more farcical holiday (Kwanzaa) off the public radar
For a host of reasons, I am all in favor of a social media block for kids under sixteen (as Australia has done and the UK is considering). I am also sorta in favor of a social media block for everyone over sixteen
In light of the Reiner tragedy, why do so many podcasters, celebrities, and politicians (many of whom did not know the family personally or anything about their circumstances) feel compelled to pontificate about the Reiner family’s trials and troubles? These folks are playing the role of Job’s counselors—they are nothing but gawkers and click seekers hoping to explain or take advantage of someone else’s tragedy. The only true comfort Job received from his three friends (Eliphaz, Bildad, and Zophar—Job 2:11-13) was when they sat with him as he mourned and kept their yaps shut. There’s a lesson there
There’s a new Democrat candidate running for governor of California—gazillionaire environmentalist, Tom Steyer. Trying to sound like a tough guy, his initial campaign ad begins with Steyer taking the Lord’s name in vain. Not a peep so far from Christians who should be thoroughly offended by such a willful violation of the 3rd commandment
I have a confession to make—I watch Curse of Oak Island on the History Channel. Whew, glad to get that off my chest. The archaeological stuff and the scientific metallurgy for dating old objects and determining their composition is fascinating to me. Nor was Columbus the first European to arrive in the Americas—the Norse beat him by 500 years. But the Templar stuff and the “curse” nonsense is laughable. No wonder there is a “could it be?” drinking game
Two of my grandsons are now old enough for plastic army men as a Christmas gift! My yard is full of petrified decaying plastic relics of the grenade thrower, the mine sweeper, and the machine gunner from my youth and that of both of my sons. Now my sons and grandson’s yard will be a home to lost army men well. Next year will probably be the first electric train

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MusingsKim RiddlebargerDecember 19, 2025Islam and War with the West, Festivus vs. Kwanzaa, Army men, Classic Michael Horton Comments

Meredith Kline on Common Grace and Millennial Views -- Pre and Post

Danny Olinger’s new volume on Meredith Kline’s views on the book of Revelation is turning out to be an exegetical gold mine—as expected.

When considering Kline’s debate with J. Ramsey Michaels in the Westminster Theological Journal in the Fall of 1996—Michaels defended a premillennial reading of Revelation 20:1-10—Olinger raises an important point about the way Kline’s understanding of common grace impacted his evaluation of millennial views.

Kline expressed concern that the millennial question was too often debated apart from the larger context of the Reformed system of doctrine. Olinger points out that “of special interest” in Kline’s thinking, “is the way the doctrine of common grace fares in different millennial reconstructions, for the doctrine is a cornerstone of the Reformed view of history.”[1] Kline opposed the premillennial view of the first resurrection in Revelation 20:4-6,[2] as well as for another reason raised by Olinger—Kline’s view that premillennialism was in conflict with the Reformed understanding of common grace.

According to Kline, premillennialism fails to grasp the significance of the Noahic covenant in Genesis 8:15-9:17, which reveals that God rules the earth while extending a measure of earthly blessings (common grace) to believers and unbelievers alike. But premillennarians, who contend that Jesus returns to establish a millennial kingdom of a thousand years’ duration, necessarily hold “to a theocracy on earth before the consummation, a universal kingdom of Christ in which those blessings hitherto received in common by all men and often in greater measure by the unjust than the just are no longer apportioned according to the principle of common grace but according to a policy of special favor to the people of God.”[3] Olinger points out the difficult problem this raises for premillennarians. “The redeemed in premillennialism are already in possession of glorified natures and experience their public vindication over against the wicked, a contradiction of God’s covenantal guarantee in Genesis 8-9.”[4] The presence of redeemed saints in a millennial age established by our Lord at his return leads to other serious unintended consequences—such as the presence of evil in the millennium—as I have pointed out here.

Kline’s appeal to the Reformed view of common grace also poses a serious challenge to certain forms of postmillennialism.

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Amillennialism, eschatologyKim RiddlebargerDecember 17, 2025M. G. Kline on common grace, M. G. Kline on postmil, M. G. Kline on Premil Comments

"Godly Grief" A New Episode of the Blessed Hope Podcast (2 Corinthians 7:4-16)

When Paul left Ephesus to visit Corinth in what is known as the “painful visit,” he became the object of a personal attack from an unnamed party. This was bad enough, but what made the matter worse was the fact that the Corinthians had done little if anything to support the apostle. This forced Paul to send the so-called “severe letter,” the text of which is lost to us. We may not have the letter, but we know the effects it had upon the congregation because they are explained to us in chapter 7 of 2 Corinthians. In the severe letter, Paul called upon the Corinthians to discipline the party who attacked him and caused so much disruption in the Corinthian church. It is also implied that he addressed the fact that some of the Corinthians were still engaging in practices which were not consistent with their profession of faith in Christ–sexual immorality and pagan idolatry.

Paul was forced to wait for word from Corinth to learn of the letter’s impact. Apparently he was on pins and needles until Titus brought word of the letter’s impact. Titus’s report gave Paul joy and comfort, especially when he learned that the letter brought about the desired result–“godly sorrow,” which he contrasts with “worldly sorrow.” The latter is the disappointment of failing to attain worldly things, while the former produced a sense of grief within the congregation that they had not done the right thing and needed to make things right. As difficult as this was for all concerned, the “severe letter” led to the repentance of the Corinthians, which was the best possible result.

Once Paul learned of the outcome, there was a great sense of relief that the Corinthians stepped up and did what was required. Therefore, when Titus brought news of this to Paul, both he and Paul were greatly comforted by this circumstance. Paul is now able to boast both in Titus’s work in Corinth, as well as in his own efforts in dealing with this issue. He can boast that the Corinthians were doing the right thing as difficult as that was. Paul had to confront the Corinthians–which required a painful visit and a severe letter. But things have changed. Now he can boast about them.

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

Blessed Hope PodcastKim RiddlebargerDecember 15, 2025Life of Titus, Godly grief, 2 Corinthians 7:4-16Comment

“The Same Yesterday and Today and Forever” Hebrews 13:1-16; (An Exposition of the Book of Hebrews–Part Twenty-Four)

The Wrap Up Begins

The author of Hebrews brings his letter to a close. He is writing to a church going through a very difficult time of trial. We don’t know where this church was located (probably in Rome or possibly in Alexandria). Nor do we know much about the congregation–which likely was small and met in someone’s home. But we do know that one pressing issue facing this church was that a number of their members had left the congregation and returned to Judaism.

Throughout the first twelve chapters of this epistle the author has made his case for the superiority of Jesus Christ. As the creator of all things, and the redeemer of God’s people, Jesus is far superior to angels, to Moses, and to the priests of Israel. His is an eternal priesthood after the order of Melchizadek, and Jesus serves as priest in the heavenly temple, of which the earthly temple was a type and shadow. But as the author wraps up this epistle he issues a number of direct exhortations to those receiving this letter. These exhortations are well-familiar to readers of the New Testament. These include the need to love others (especially our brothers and sisters in Christ), to exercise hospitality, to have compassion upon those imprisoned (likely because of their faith in Christ), and that Christians must avoid all forms of sexual immorality. Yet, as the author goes on to point out, these exhortations only make sense in light of Jesus Christ’s sacrifice for our sins.

The Redemptive Historical Background

We will cover the first half of chapter 13 (vv. 1-16) in this exposition, and then next time, Lord willing, we will conclude our exposition of The Book of Hebrews.

As we saw in Hebrews 11, the author gave us a redemptive-historical survey (the so-called “hall of faith”) to make the point that a number of Old Testament figures were looking ahead to the fulfillment of God’s covenant promise. Some names on the list surprise us. That covenant promise is now fulfilled in Jesus Christ, who is, as we read in chapter 12, the founder and perfecter of faith. In light of the fact that God’s gracious covenant promises are fulfilled in Christ, the author exhorts us to run the race (live the Christian life) all the while keeping our gaze fixed upon Jesus Christ at the finish line. As sons and daughters of God (because of Jesus who is our mediator), we must endure the race, and at the same time grow to appreciate the discipline we receive from our heavenly father who loves us and does what is best for us because we are his adopted children.

As we saw last time in the previous installment in chapter twelve, God’s glory was manifest upon Mount Sinai as he give Israel his law. Sinai shook and the sky was filled with the signs of God’s holy presence–thunder and lightening. Because God’s holy presence consecrated the mountain, the people were warned that none dare approach (human or beast). Terrified, the people pleaded with Moses to go up on the mountain, listen to the voice of God, and then come back down to tell the people what it was that God had revealed. Apart from a mediator between sinners and a holy God, no one can dare enter the presence of God or withstand his holy voice. Because we are sinful, we risk being consumed by God’s holy wrath should he approach—unless a divinely-appointed mediator turns aside the wrath of God from us. That mediator is, of course, Jesus Christ.

And yet, as the author of Hebrews points out, as Christians we do not approach Mount Sinai, nor do we serve God under the old covenant with its sinful and weak human mediator in the person of Moses. No, the author says, we have come to a heavenly Mount Zion, a heavenly city (the New Jerusalem), and to the church of the living God (the church of the first born), whose members are even now enrolled in heaven. Because Jesus is the mediator of a new and better covenant, we have received a kingdom which cannot be shaken (unlike earthly kingdoms which will pass away when Christ returns). Because Jesus has died for our sins and covered our unrighteous with his perfect righteousness, it is with grateful hearts that we are now free to offer God acceptable worship with reverence and awe. As the author has pointed out, in every way, the new covenant is a better covenant than the old, because Jesus is a better mediator who offers better promises than God gave to Israel (types and shadows).

So, having made the point that all Christian believers are enrolled in the heavenly city and entitled to all the blessings earned for us by Jesus Christ, in chapter 13 the author now lays out a series of imperatives which flow out from the doctrine he has spent the previous twelve chapters explaining.

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HebrewsKim RiddlebargerDecember 10, 2025Hebrews 13:1-16Comment

The Error that Grace Is Mere Persuasion—The Rejection of Errors, Third and Fourth Head of Doctrine, Canons of Dort (7)

Synod rejects the errors of those . . .

Who teach that the grace by which we are converted to God is nothing but a gentle persuasion, or (as others explain it) that the way of God’s acting in man’s conversion that is most noble and suited to human nature is that which happens by persuasion, and that nothing prevents this grace of moral suasion even by itself from making natural men spiritual; indeed, that God does not produce the assent of the will except in this manner of moral suasion, and that the effectiveness of God’s work by which it surpasses the work of Satan consists in the fact that God promises eternal benefits while Satan promises temporal ones.

For this teaching is entirely Pelagian and contrary to the whole of Scripture, which recognizes besides this persuasion also another, far more effective and divine way in which the Holy Spirit acts in man’s conversion. As Ezekiel 36:26 puts it: “I will give you a new heart and put a new spirit in you; and I will remove your heart of stone and give you a heart of flesh.…”

________________________________________

A modern illustration of this 17th century error can be seen in a famous Christian tract which reflects similar confidence in the human will, claiming: “God has voted for you; the devil has voted against you. Your vote decides” whether you’ll spend eternity in heaven or hell. If the Synod of Dort had been conducted today, they’d have spent countless hours considering similar appeals from Evangelical pulpits proclaiming the same error as the Arminians. Instead of proclaiming Christ and him crucified and trusting the Holy Spirit to grant the new birth and create faith, contemporary preaching often centers around enticements such as the promise of a better and happier life, or even financial prosperity. It is not an accident that testimonies of celebrities are prominently featured. You can have the same spiritual experience they have, if only you are willing. Peer pressure too is used—everyone else is accepting Jesus as their personal Lord and Savior! What are you waiting for . . .

In many ways the refutation of this error addressees the heart of the Arminian system–the denial of the efficacy of grace, which is replaced by “gentle persuasion.” The Arminian system is grounded in the unbiblical assumption that after the fall of the human race into sin, people still retain the ability to respond favorably to the gospel. People are not dead in sin, but are understood to be “wounded in sin.” Evangelism often amounts to attempting to persuade people to believe in Jesus since they can do so if only they are willing to do so.

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The Canons of DortKim RiddlebargerDecember 8, 2025Persuasion as faithComment

On the Nature and Extent of the Atonement -- A Look at Paul's Doctrine of Reconciliation in 2 Corinthians 5:17-21

Shortly after I released an episode of the Blessed Hope Podcast on 2 Corinthians 5:14-6:2 entitled “God Was in Christ,” a discussion began on social media regarding the matter of “hypothetical universalism” and the question of whether or not this view is compatible with Reformed orthodoxy. The Synod of Dort said “no” to that proposal in the first refutation of errors under the second head of doctrine. So does Paul.

In 2 Corinthians 5:17-21, Paul's focus falls upon what reconciliation accomplishes for God’s people. This is Paul's indicative (we are reconciled to God through the death of Jesus) to a congregation in Corinth which had tolerated false apostles who sought to undermine Paul’s apostolic authority as well as the gospel he preached. Paul’s imperative is found in 2 Corinthians 5:20—we implore you, "be reconciled." Paul is, in effect, saying “do not listen to such teachers.” To a church in turmoil, Paul urged the Corinthians to stand upon the gospel which he preached to them previously so as to be at peace with God. Why? Today is the day of salvation (i.e., the age of salvation). This is the context for a section of my exposition of the passage, reproduced below.

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Biblical Theology, Blessed Hope Podcast, Reformed ResourcesKim RiddlebargerDecember 5, 2025The nature and extent of the atonement, 2 Corinthians 5:17-21Comment