The Vision (4.25.25): Resurrection Appearances (Luke 24)

 

Image: Azaleas, North Garden, Virginia, April 2025.

Note: Devotion taken from morning and afternoon sermons last Sunday on Luke 24.

“And they said one to another, Did not out heart burn within us, while he talked with us by the way, and while he opened to us the scriptures?” (Luke 24:32).

“And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you” (Luke 24:36).

In 1 Corinthians 15:3-5 Paul summarized the key four historical facts that were essential to his preaching of the gospel or good news of the Lord Jesus Christ. Those four basic facts: (1) Christ’s atoning death; (2) his burial; (3) his resurrection on the third day; and (4) his resurrection appearances.

The second and fourth of those points affirm or prove the first and third point points. We know that Christ truly died on the cross, because his lifeless body was placed in the tomb. We know that Christ was truly raised again from the dead, because he appeared to his disciples in his resurrection body.

All four of the canonical gospels reach their climax with these four points. One German scholar from years ago said that the Gospels were “passion narratives with extended introductions.”

Luke 24 presents an inspired narrative of Christ’s resurrection appearances on the first Lord’s Day,  to the two disciples on the road to Emmaus (24:13-32) and then to the twelve in Jerusalem (24:36-48).

Aside from providing the true historical details on what transpired that day, Luke, driven along by the Holy Spirit, also provides a template for what will continue to happen when the saints gather on the Lord’s Day. The risen Lord Jesus Christ will make himself present and known to us. This happens now by the Spirit since Christ has ascended and is seated at God’s right hand till he comes again with power and glory.

When meeting with him we will say, as the disciples of old did, “Did not our heart burn within us… while he opened to us the scriptures?” (24:32). The risen Lord Jesus himself will stand “in the midst” and say to us, “Peace be unto you” (24:36). He will extend his pastoral care to us, asking, “Why are ye troubled? And why do thoughts arise in your hearts?” (24:38).

Let us continue to gather each Lord’s Day to meet with the one who died on the cross for our sins, was buried, rose again the third day, and appeared to his disciples.

Grace and peace, Pastor Jeff Riddle

Old English Riddle: Holy Book

 From Burton Raffel, Poems from the Old English (University of Nebraska Press, 1964), a riddle on a Biblical or sacred writing manuscript:

JTR

Duffy on "creeping to the cross"

Historian Eamon Duffy describes the late Medieval Good Friday tradition of “creeping to the cross” in English churches and how the Protestant Reformers sought to discourage it:

“Good Friday in the late Middle Ages was a day of deepest mourning. No mass was celebrated, and the main liturgical celebration of the day was a solemn and penitential commemoration of the Passion. The whole of the narrative of St. John’s Gospel was read, with a small dramatic embellishment: at the words ‘They parted my garments among them’ the clerks parted and removed two linen cloths which had been specially placed for the purpose on the otherwise bare altar….”

Later, “The cross was unveiled in three stages….”

“Clergy and people then crept barefoot and on their knees to kiss the foot of the cross, held by two ministers.”

“Creeping to the cross was one of the most frequent targets of Protestant reformers from the 1530s onwards, and there can be no doubt of the place it held in lay piety: well into the Elizabethan period Bishop Grindal would complain on Good Friday ‘some certeyn persons go barefooted and barelegged to the churche, to creepe to the crosse.’”

-The Stripping of the Altars: Traditional Religion in England 1400-1580, p. 29.

The Vision (4.18.25): Stewards of the Mysteries of God

 

Image: Laying on of hands and prayer during Elder ordination at CRBC (4.13.25)

Note: Devotion taken from last Sunday's sermon on 1 Corinthians 4:1-2, which included an Elder ordination and installation.

Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God (1 Corinthians 4:1).

What did Paul mean when he declared that ministers of Christ (referring both to extraordinary ministers, like apostles, and ordinary ministers, like elders) are “stewards of the mysteries of God”? What are these mysteries?

There is no doubt as to what our Particular Baptist forefathers thought. They cite this passage as a key prooftext in Confession 28:2 “Of Baptism and the Lord’s Supper,” where it teaches who should administer these ordinances: “These holy appointments are to be administered by those only who are qualified and thereunto called, according to the commission of Christ.”

Stewardship of the mysteries of Christ means stewardship of the ordinances (sacraments) of baptism and the Lord’s Supper. But when the old men spoke of ordinance they also spoke first of the ordinance of preaching and teaching the Word.

Paul ordered Timothy, “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Timothy 4:2).

The old Puritan exegete Matthew Poole (1624-1679) explains in his commentary:

“The apostle here gives us the right notion of the preachers of the gospel; they are but ministers, that is servants, so as the honour that is proper to the Master… belongeth not to them.” Their “primary obligation [is] to preach Christ and his gospel unto the people.”

“They are also stewards of the mysteries of God, such to whom God has committed his word and sacraments to dispense to his church.” The term mystery signifies that which is secret, “represented by signs and figures.”

Poole’s commentary concludes, “Ministers are the stewards of the mysterious doctrines and institutions of Christ, which are usually comprehended under the terms word and sacrament.”

Paul told Timothy that he was to be “a workman that needeth not to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

And in 1 Corinthians 14:40 he told the church (especially her officers), “Let all things be done decently and in order.”

The first thing our church should expect from its Elders is that we rightly preach Christ and the gospel to you and that we rightly administer baptism and the Lord’s Supper so that the things that are secret or hidden in them are made known.

Grace and peace, Pastor Jeff Riddle

Audio and Video Resources: 2025 Presbyterion (Reformed Baptist Fellowship of Virginia Spring Pastors' Fraternal)

 

Session 1 (X post version): On The Civil Magistrate:

Session 2 (X post version): The Case for Christian Nationalism: A 1689 Reaction:

Session 3 (X post version): "Communion" Among Churches:

JTR

Benjamin Beddome (1717-1795) Hymn: Father of Mercies, Bow Thine Ear

Note: From X post:

Make old hymns great again! We enjoyed singing this hymn by Particular Baptist Pastor Benjamin Beddome (1717-1795) in our Elder ordination service last Sunday (to the HAMBURG tune, "When I Survey"):

Father of mercies, bow Thine ear, Attentive to our earnest prayer; We plead for those who plead for Thee; Successful pleaders may they be. Clothe Thou with energy divine Their words, and let those words be Thine; To them Thy sacred truth reveal, Suppress their fear, inflame their zeal. Teach them aright to sow the seed: Teach them thy chosen flock to feed; Teach them immortal souls to gain, Nor let them labor, Lord, in vain. Let thronging multitudes around Hear from their lips the joyful sound, In humble strains Thy grace adore, And feel Thy new-creating power.

The Vision (4.11.25): Created in Christ Jesus Unto Good Works

 

Image: Climbers ascending Mount Everest.

Note: Devotion based on last Sunday's sermon on Ephesians 2:8-10.

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Ephesians 2:10).

Ephesians 2:8-9 might rightly be called the Mount Everest of the Biblical doctrine of salvation. It teaches that salvation is the gift of God.

Paul, however, does not stop there. He proceeds in v. 10 to describe the life that should flow from the person who has been saved by grace alone, through faith alone, in Christ alone, and the conduct that should characterize him.

In his commentary on this letter R. C. Sproul notes: “There is another formula of the Reformation: justification is by faith alone, but not by a faith that is alone. What does this mean: not by a faith that is alone? It means that true faith will inevitably manifest itself in the performance of works of obedience” (Ephesians, 58).

Paul explains this in v. 10, “For we [notice again that he includes himself as an apostle, alongside the Ephesian believers] are his workmanship [the noun here poiēma means something made, piece of handiwork, a creation] created in Christ Jesus unto good works….”

We are not saved by works, lest any man should boast, but once we are saved, one of the evidences of that is that good works (service to God and man that is pleasing to God) should flow out of our lives.

Good works are stressed over and over again in Scripture as a vital part of the Christian life. See Matthew 5:16: “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (compare also 2 Timothy 3:17; Titus 2:14; 1 Peter 2:12).

“Good works” is not a dirty term for Bible-believing Christian. As we often say, “It is not the root of our faith, but it is the fruit of our faith.” We have an entire chapter in our 1689 Baptist confession dedicated to the topic, “Of Good Works” (chapter 16).

Notice also the last phrase in v. 10, “which God hath before ordained that we should walk in them.”

Not only are we chosen for salvation in Christ before the foundation of the world (Ephesians 1:4), but also our good works have been foreordained. The all-sovereign, all-wise, all-knowing God has set each one of his saints apart for particular and peculiar good works to be done to his glory and honor.

It might be there in the godly raising of your children, in the prayers you offer up to the Lord, in the care you extend to the orphans and widows, in the generous giving you offer to support the church and its mission across the world,  in the visiting and comforting the sick and the aged, the infirmed and the weak, and a thousand other things that the Lord has set out for you do to bless his name and to bless your fellow men.

We have indeed been created in Christ Jesus for good works.

Grace and peace, Pastor Jeff Riddle

The Vision (4.4.25): The Problem with the Life-Preserver Analogy

 

Note: Vision devotional article taken from last Sunday's sermon on Ephesians 2:1-7.

And you hath he quickened, who were dead in trespasses and sins (Ephesians 2:1).

In Ephesians 2:1 Paul offers an inspired description of man’s spiritual state apart from God in Christ as one of spiritual deadness. It captures man’s spiritual inability apart from God’s grace.

We must be clear, Paul is not talking about a biological state, but a spiritual state. One can be physically alive but spiritually dead. In fact, apart from faith in Christ we might well say that men are all dead men walking.

In R. C. Sproul’s brief commentary on Ephesians, he debunks a misguided analogy of salvation that fails to consider fallen man’s state of spiritual deadness (inability):

Another analogy goes like this: a man is cast into the sea who doesn’t know how to swim. He is clearly about to drown; he has already gone under the water twice, and is sinking for the third time. His head is beneath the surface of the water. All that is left above the water is his outstretched hand, and the only way he can possibly be saved is if God would throw him a life-preserver. God is so accurate in throwing this life-preserver that he throws it right up against the palm of this man’s hand. But for that man to be saved, he must close his hand upon the life-preserver in order to be pulled to safety (Ephesians, 48-49).

Sproul then observes that this view reflects an ancient error known as Semi-Pelagiansim, in that it teaches, “man must cooperate with God in order to be saved.” He then adds:

The Reformed [Biblical] view is that man is not going under the water for the third time, but is already drowned, spiritually. He is at the bottom of the sea, he is dead. The only way he can be saved is if God dives into the water and pulls the corpse up out of the water and brings him back to life (Ephesians, 49).

The problem with the life-preserver analogy is that it is not miraculous enough. Conversion is a sovereign and miraculous life-giving act of God alone.

As it says in Psalm 3:8a, “Salvation belongeth unto the LORD.”

Grace and peace, Pastor Jeff Riddle

WM 326: Confessional Subscription & the Septuagint

 

Read the article reviewed here.

JTR

The Vision (3.28.25): The Gospel of Your Salvation

 

Image: Ruins of ancient Ephesus, Turkey.

Note: Devotion taken from Sunday AM sermon on March 23, 2025.

In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise (Ephesians 1:13).

Paul founded the church at Ephesus (see Acts 19), so in Ephesians he is a spiritual father speaking to his spiritual children.

I’ve noted that D. Martyn Lloyd-Jones called Ephesians the most “mystical” of Paul’s writings.

To this we can add R. C. Sproul’s observation that “the tone of Ephesians is so contemplative at points, that it sounds more like a prayer than a letter, more like a doxology [praise of God] than a sermon” (Ephesians, 15).

In Ephesians 1:13-14, Paul reminds the Ephesians of the gospel they had received. The word gospel means “good news.” Paul summarized the gospel he preached at Corinth in 1 Corinthians 15:3-5: the death, burial, resurrection, and risen appearances of Christ.

In Ephesians 1:13 Paul places the phrases “the word of truth” and “the gospel of your salvation” in apposition. They are the same thing.

Notice also Paul’s emphasis upon the fact that the Ephesians had heard this gospel as it was preached to them. In Romans 10:17 Paul notes that faith comes by hearing and hearing by the word of God (Romans 10:17). In 1 Corinthians 1:21 he says it pleased God by the foolishness of preaching to save them that believe.

Paul also stresses here the necessary response of faith: “in whom also after that ye believed.” Explicit belief and confession of faith is essential (cf. Acts 8:37; Romans 10:9). There is no salvation outside of faith in Christ.

Finally, Paul reminds the Ephesians, “ye were sealed with the holy Spirit of promise.” A seal was set to ensure that something was left undisturbed or secure. The soldiers went to the tomb where Christ’s lifeless body was laid, in vain, “sealing the stone” (Matthew 27:66), but it would be rolled away. Letters were often sealed with wax and marked with a signet ring to ensure it had not been opened and its content changed.

This is Paul’s inspired analogy. Believers have the seal of the Holy Spirit. The indwelling Spirit of God ensures that they will not be disturbed or corrupted or dislodged, but they shall be preserved, kept, by God’s grace, in the faith.

This is the gospel that Paul preached, that the saints in Ephesus heard; and believing, they were sealed.

It is the same gospel of salvation that has saved and preserved every believer across the ages.

The gospel comes with the heat of spiritual power. An old adage says heat can both melt butter and harden clay. When we hear the preaching of the good news, is our heart melted (the experience of the elect) or is it hardened (the experience of the reprobate)? Are we butter or clay?

Grace and peace, Pastor Jeff Riddle

Preview Video: 2025 Reformation Bible Society Meeting in Grand Rapids, Michigan on Saturday, August 2, 2025

JTR

Theology in Particular: The Administration and Administrator of Baptism

 

JTR

The Vision (3.21.25): Ephesus: Yet Here God Has His Church

 

Image: The Library of Celsus, ruins of ancient Ephesus, Turkey.

Note: Devotion based on sermon on Ephesians 1:7-12.

The Puritan minister Paul Baynes (1573-1617) said this about the ancient city of Ephesus to which Paul addressed the epistle of Ephesians: “This was the mother city, famous for idolatry and conjuring, as the Acts of the Apostles testify… This people were so wicked, that heathens themselves did deem them from their mother worthy to be strangled; yet here God had his church.”

Indeed, no place in this sinful world deserves to have a church planted within its borders. Yet God would have his church in all such places, so that the gospel might be faithfully proclaimed.

The apostle Paul was used by God to plant this church (see Acts 19). He then wrote this letter to the church from prison to encourage them in the faith. He twice refers to himself as a prisoner (3:1; 4:1), and in 6:20 he calls himself “an ambassador in bonds.”

The genre of Ephesians is quite different from what we encountered in Genesis, the last book we were expositing.  Genesis Is a historical narrative. Ephesians, however, is propositional, didactic teaching. Our minds and our faith need both kinds of teaching. We need to learn holy history, and we need to learn holy truths.

The apostle continued to catechize the believers, and through the inspiration and preservation of this book, that mission persists. The apostle is teaching and catechizing all of us, and every believer who reads and listens to it.

There are at least four great truths placed before us in Ephesians 1:7-12:

·        In Christ “we have redemption through his blood” (v. 7).

·        In our salvation the Lord makes known to us “the mystery of God’s will” (v. 9).

·        God is working out “the dispensation of the fullness of times” to gather all things together in Christ (v. 10).

·        As believers “we have obtained an inheritance” (v. 11).

Finally, Paul says, “That we should be to the praise of his glory, who first trusted in Christ” (v. 12). We have a reason for living. To give praise and glory to God.

Yes, the gospel continues to go out and in every dark place, the Lord continues to have and establish his church.

Grace and peace, Pastor Jeff Riddle

"Makebate"

Note: From X post:

Prepping to teach midweek Bible study yesterday on the 18 items in Paul's vice list in 2 Timothy 3:2-4, which, he says, will be prevalent among men in these "perilous times" of the "last days" (v. 1), and was struck by the alternate translation suggested in the KJV margin for "false accusers [διαβολοι]" in v. 3.

The suggestion is "makebates." An online dictionary defines a "makebate" as "one that excites contention and quarrels." It describes the term as "archaic" and notes its first known use as 1529.

It is pronounced as one one might expect a compound word to go: "make" plus "bate," long "a"s and silent "e"s. This is another word we need to make great again and not let slip out of usage. I pledge to start using it in sentences like this:

"The internet troll made himself a makebate in the comments section."

JTR

WM 325: Review of Seven Significant & Curious Problems with Mark Ward's "Scholarly" Article on Psalm 12:6-7

Here are notes from my review of MW's "scholarly" article:

First: The article, beginning with its title, attacks a straw man.

Mark Ward suggests he is opposing those who hold that there are (or were in 1611) extant “Perfect Manuscript Copies of the Bible” and conflates this with those who hold to the perfect preservation of the Scriptures (as in WCF 1:8: “kept pure in all age”). He never demonstrates (through credentialed citations), beyond his own assertions, that those whom he lists as his opponents advocate for the existence of “Perfect Manuscript Copies of the Bible.”

Second: MW falsely blames the KJV’s use of the adjective “pure” (Psalm 12:6) and the verb “preserve” (Psalm 12:7), for causing confusion regarding the proper interpretation of Psalm 12 (see p. 30).

These terms in English were not invented by the KJV translators but are part of the classic Protestant English translation tradition. See the use of the same terms at Psalm 12 in Coverdale’s Psalter (1553).

Third, MW falsely suggests that interpretations of Psalm 12:6-7 as related to the preservation of Scripture are the result of “English-only exegesis” which “can give rise to falsehoods and unnecessary divisions within the body of Christ” (p. 30).

Those he lists as suggesting Psalm 12:6-7 as relating to the preservation of Scripture, however, clearly do not do so simply on the basis of English translations, but on the reading/interpretation of the Hebrew original (cf. Thomas Strouse and PVK2 on “gender discordance” as a stylistic feature of Hebrew) (p. 32).

Fourth, MW misrepresents my position in this article.

He lists myself, “Jeffrey Riddle,” as a “leading” proponent of the interpretation of Psalm 12:6-7 which he opposes, but he does not accurately present my position. The best documentation he can provide for my views are two quotations (one not properly enclosed in quotation marks) taken out of context from a 2022 podcast [see pp. 32-33]).

I have done no formal, published writing on this passage. Oddly enough, MW makes no reference even to the only informal writing I have done on this text in the only blog post.

Fifth, in his “interpretive plebiscite” MW perpetuates his straw man presentation of his opponents, who supposedly read Psalm 12:6-7 as promising “perfect manuscript copies of the Bible” (p. 39).

Of course, the straw man view will not be found in the survey, because, as far as I know, no one hold it. The real question is whether there are interpreters of Psalm 12:6-7 which connect this passage to the preservation of the “pure words” of Scripture, prior to the rise of KJVO in the mid-20^th century.

Even MW’s survey is suspect as he overlooks historical figures who interpret Psalm 12:6-7 counter to his thesis (e.g., John Wesley, Ebenezer Ritchie, etc.).

MW’s false pretext, leads to false conclusions: “This writer could not find a single interpreter before the advent of KJV-Onlysim who interpreted Psalm 12:6-7 to promise perfect manuscript copies of the Bible” (p. 49).

Sixth, MW insists that the “purity” and “preservation” of Scripture in Psalm 12:7 can only apply to the content of Scripture and not to the words of Scripture (see p. 50).

He here denies the classic Protestant construal of the authoritas divina duplex.

He also completely rejects the classic Protestant approach which acknowledges the existence of textual variants in the transmission of manuscripts while also affirming the providential preservation and reception of Holy Scripture.

See Thomas Watson’s comments on the preservation of both the matter and form of Holy Scripture.

Seventh, MW thus wrongly concludes that Psalm 12:6-7 is completely irrelevant as an apologetic prooftext for both the purity of Scripture (in content and words) (v. 6) and the preservation of Scripture (v. 7), as well as the preservation of God’s people (v. 7), and suggests that anyone who holds such a view in like Athanasius standing along against the world.

He does not acknowledge that one might well hold a “both-and” perspective on Psalm 12:7. It refers both to God’s preservation of his needy people and the preservation of everyone of his promises (words) to them. This indeed is a distinct theme we see elsewhere in Scripture (see Isaiah 59:20-21).

Counter to MW’s conclusion, the view that Psalm 12:6-7 applies to the preservation of the purity of Scripture is hardly an “Athanasius” that must stand “against the world.” Even MW’s own article lists more than 20 historical figures who held such a position.

JTR

The Vision (3.14.25): Introductory Thoughts on Ephesians

 

Note: We began a new Sunday morning exposition last Lord’s Day at CRBC through the book of Ephesians. Listen to sermon here.

Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus (Ephesians 1:1).

Today, we begin an exposition of this first of three “churchly” prison epistles (Ephesians, Philippians, and Colossians), Paul’s letter to the church at Ephesus. This letter is filled with some of the most profound and most practical teaching in all of Holy Scripture.

The great Welsh minister David Martyn Lloyd-Jones who preached through this book over the course of eight years from his pulpit in London, from 1954-1962, and whose sermons were later published in eight volumes, states in the introduction to the first volume: “The epistle to the Ephesians is the most ‘mystical’ of Paul’s epistles, and nowhere does his inspired mind soar to greater heights” (Ephesians Vol. 1:6).

Let me sample a bit of the content to whet our appetite:

It contains the “magna charta” of the Biblical doctrines of grace and the Biblical view of good works in Ephesians 2:8-10: “For by grace are ye saved through faith….”

It contains the great household code, including the teaching on the relationship between Christian wives and husbands in Ephesians 5:21-33 (esp. vv. 22, 25).

It contains a great metaphor for militancy in the Christian life in Ephesians 6:11-17, exhorting Christians to “put on the whole armour of God” (v. 11).

There is indeed some of the most foundational teaching in the whole NT, the whole Bible, in Ephesians, and we will get to study it together, God willing, in the coming months.

Grace and peace, Pastor Jeff Riddle

Thomas Watson on the Preservation of Scripture

 

Note: Another X post:

A pastor in California recently sent me this quotation from Thomas Watson's commentary on the Shorter Catechism, touching on the divine preservation of Holy Scripture:

"We may know the scripture to be the word of God, by the miraculous preservation of it in all ages. The holy scriptures are the richest jewel that Christ hath left; and the church of God hath kept these public records of heaven that they have not been lost. The word of God hath never wanted enemies to oppose, and, if possible, to extirpate it. They have given out a law, concerning scripture, as Pharaoh did the midwives concerning the Hebrew women’s children, to strangle it in the birth; yet God hath preserved this blessed book inviolable to this day. The devil and his agents have been blowing at scripture light, but could never prevail to blow it out,—a clear sign that it was lighted from heaven. Nor hath the church of God, in all revolutions and changes, only kept the scripture that it should not be lost, but that it should not be depraved. The letter of scripture hath been preserved, without any corruption, in the original tongues. The scriptures were not corrupted before Christ’s time, for then Christ would never have sent the Jews to the scriptures; but he sends them to the scriptures, John 5:39., 'Search the scriptures.' Christ knew these sacred springs were not muddied with human fancies." I told the sender I had not run across it before but will add it to my Puritan "armoury" of citations regarding that doctrine of providential preservation so often neglected in our day. N.B.: Watson upholds not merely the preservation of Scripture's doctrinal content (matter) but also its words (form): "The letter of scripture hath been preserved, without any corruption, in the original tongues."

JTR

Response to a Pastor's Recent Question on Erasmus and the Confessional Text

Note: Post taken from twitter/X:

A pastor messaged me this week on X who has been working through issues related to text and translation of the Bible and considering the Confessional Text position.

He noted, “One hangup I have is that it seems that Erasmus was in some way engaging in a form of text criticism that confessional text folks would reject in the modern day.” Part of my response to him: Here are some things to consider: 1. Erasmus was providentially used to recognize the canonical text, but we should also remember that his efforts were reviewed, slightly edited, and affirmed by Protestant scholars like Stephanus, Beza, the Elzevirs, etc. So, it does not all depend on Erasmus. 2. These men were living in the pre-modern era. They were not affected by the Enlightenment, hyper-rationalism, etc. 3. They were not doing "modern" textual criticism. They were not attempting to "reconstruct" the text merely using empirical methods to "weigh" the empirical evidence. 4. They were taking into consideration the doctrine of Scripture, ecclesiastical usage, providential circumstances, etc. Modern text criticism would reject all these things. They [modern critics] want a religiously neutral approach. As one prominent "evangelical" scholar (Tommy Wasserman) has put it: "I want to do text criticism as if God did not exist." Hope this helps and may the Lord be with you as you continue prayerfully to consider these things.

JTR

The Vision (3.7.25): Put away the strange gods

 

Image: "The Theraphim of the Hebrews," from Oedipus Aegypticus, Athanasius Kircher, 1652-1654.

Note: Devotion based on last Sunday's sermon on Genesis chapters 35-36.

Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments (Genesis 35:2).

After his sons took vengeance on Shechem for the abuse of their sister Dinah, Jacob worried that he would be made “to stink” among the inhabitants of that land, and they would destroy him and his house (Genesis 34:30).

The LORD graciously intervened and directed Jacob to return to Bethel, “and make there an altar unto God” (Genesis 35:1).

Jacob then called for spiritual reformation in his family, starting in v. 2. He had gone to Padanaram to find a wife among his extended kinfolk, from those who knew Jehovah. He found there Leah and Rachel and remained 20 years.

Though Laban had known Jehovah, he was spiritually compromised and had also taken up household gods (the teraphim), which Rachel had stolen in their flight from Laban (30:19). Paganism had been mixed in with the worship of the one true God. The God of the Bible, however, is a jealous God. He will share devotion with no one or nothing.

Jacob exercised spiritual leadership and offered three commands to his household in v. 2:

First, “put away the strange gods that are among you.” The apostle John will echo this when he concludes 1 John exhorting, “Little children, keep yourselves from idols” (1 John 5:21).

Second, “be clean.” This is a call for spiritual purity. David will later write in Psalm 24 that those who approach the LORD in worship must have “clean hands, and a pure heart” (v. 4).

Third, “and change your garments.” This was to be a spiritually symbolic gesture. In the Old Testament it is common to hear that those who repented put on “sack cloth and ashes.” Here, however, they were apparently called to take off their old dirty garments and put on new, clean garments. The apostle Paul will later offer a similar metaphor in Ephesians 4 to illustrate the transformation that takes place in the life of believers, calling for the Ephesians to “put off… old man” and “put on the new man” (vv.21-24).

We, who were once not a people, have been made, by grace, part of the family of God. We are called to personal reformation, to remove idols, to be clean, and to change our garments. Salvation also means sanctification.

We may be discouraged at times by our slow progress and even our outright failures. Let us remember, however, that we have been saved by the one who never bent a knee to any idol, who knew no sin or uncleanness, and who has given to his saints his own righteous life to cover them.

Grace and peace, Pastor Jeff Riddle

WM 324: W. H. Auden: Stick to Cranmer and King James

 

JTR

The Vision (2.28.25): Jacob's Sanctification

 

Image: Esau Meeting Jacob, wood engraving, George Frederick Watts, 1863-65.

Note: Devotion taken from last Sunday's sermon on Genesis 33 & 34.

And Jacob lifted up his eyes, and looked, and, behold, Esau came… And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept (Genesis 33:1, 4).

The LORD chose Jacob to bear his covenant with Abraham, not because of any inherent merit in him, but only, as Paul said in Romans 9:11, that “the purpose of God according to election might stand.”

Indeed, early on it seemed that there was little in Jacob that appeared spiritually commendable. He manipulated his brother Esau into giving him the birthright (Genesis 25). He deceived his father Isaac, pretending to be Esau, to receive his father’s blessing (Genesis 27).

But, as Jacob’s story unfolds, we begin to see evidence that the God who chose this man also worked to change and sanctify him.

We see this especially in Jacob’s prayer for deliverance in Genesis 32 as he prepares to meet his estranged brother Esau. Jacob humbles himself, telling the LORD, “I am not worthy  of the least of all thy mercies,” before he petitions, “Deliver me, I pray thee, from the hand of my brother, from the hand of Esau” (32:10-11).

It is there in Jacob’s wrestling with the Angel of the LORD, and his being given a new name, Israel, and a new identity as a prince of God (32:28).

And it will continue in Genesis 33 as Jacob meets and is reconciled with Esau (33:1-4)

There is something of the gospel in this. The man chosen by God who humbles himself, and seeks deliverance from the Lord, wrestles with God in prayer, will be made, by God’s grace, a new creature in Christ, given a new name, a new identity, and reconciled with his brethren.

Grace and peace, Pastor Jeff Riddle