The Blessed Hope Podcast -- with Dr. Kim Riddlebarger

Episode Synopsis:One of the most divisive theological controversies of my lifetime was the charismatic movement with its stress upon baptism in the Holy Spirit as evident in speaking in tongues.  Whenever the charismatic renewal spread to a new church, it immediately divided the church into two camps–those who experienced what they claimed was a new work of the Holy Spirit which manifested itself in the speaking with tongues, and those who thought such a thing was demonic and who did everything in their power to stamp out the movement before it could spread.  Thankfully, that controversy has long since died down.  It amazes me that I am able to tackle this now with little if any sense of controversy.  What was once considered to be a very controversial subject is no longer–although we ought not allow the dormancy to  make us complacent.  These kinds of movements come in waves.Throughout my years as a pastor, one of the most common questions from visitors and those checking out Christ Reformed Church was “do you think the gifts of the Spirit still operate today?”  That sort of question is almost always asked by those who think the gifts do still operate and then head for the door if you say something like, “the gifts of the Spirit ceased at the end of the apostolic age, or at the close of the Canon of Scripture.”  My answer often took inquirers by surprise: “Yes the gifts still operate today, but there are no more apostles.”  That was to say that the more sensational (dare I say “spectacular”) gifts, like miracles and healing, were tied to the apostolic office.  Once the Apostles gave way to ministers, elders, and deacons, these gifts were no longer normative in the church.  But, yes, God still gives spiritual gifts to his people to build up the church and in service of others.  A number of them are enumerated by Paul in 1 Corinthians 12:8-10.As Paul takes up the next question put to him by the delegation from Corinth beginning in 1 Corinthians 12:1, he addresses the matter of spiritual things (the pneumata) and spiritual gifts (the charismata).  The apostle will do several things in the opening section of this chapter (vv.1-11)–he will address the Corinthian’s faulty view of spiritual things (often more pagan than Christian), as well as inform them of the nature, character, and proper use of spiritual gifts in the church.  These gifts are given to build up the body of Christ and enable believers to properly love one another.  The gifts were not given to allow some in the church to demonstrate their superior piety, their self-importance, or their willingness to disrupt the worship service.  The Corinthians must correct the abuses of these gifts and that starts with the affirmation that “Jesus is Lord.”For show notes and other recommended materials located at the Riddleblog as mentioned during the Blessed Hope Podcast, click here: https://www.kimriddlebarger.com/

Episode Synopsis:One of the saddest indicators of human sinfulness is found in the last half of 1 Corinthians 11.  The sacrament of Christian unity (the Lord’s Supper) had instead become the occasion for further division in the Corinthian church.  Paul laments that in the celebration of the Lord’s Supper the rich were exploiting the poor, the body of Christ was not properly being discerned, and the Supper was being celebrated in such an improper way that what was being done was not the Lord’s Supper and was actually doing more harm than good.In this section of Paul’s Corinthian letter we find a description of how Christians in the apostolic age  were to celebrate the Supper in Christian worship.  Paul explains the words of institution given by Jesus just twenty years previously– “this is my body,” “this is my blood.”  The Lords Supper is the new covenant fulfillment of the Passover meal centering upon eating the bread and drinking the wine wherein the signs (the bread and wine) are taken as though they were the thing signified, (Christ’s body and blood).  And through faith what has been promised by Jesus, is actually received by his people.Paul rebukes the Corinthians for the fiasco which the celebration of the Lord’s Supper had become, and he offers a number of common sense practical ways in which the Supper ought to be celebrated.  Each member was to partake, they were to discern the body of Christ, and the service was to be conducted in an orderly manner when the church assembled on the Lord’s Day.For show notes and other recommended materials located at the Riddleblog as mentioned during the Blessed Hope Podcast, click here: https://www.kimriddlebarger.com/

Episode Synopsis:As a cosmopolitan city and home to many varieties of Greco-Roman paganism, Corinth was a cutting edge place for first century fashion and culture.  From what we know regarding the city’s ethos at the time, there was growing tension between traditional gender roles and a desire for women to express themselves in non-traditional ways long associated with polite Greco-Roman society.  One obvious way to show this quest for personal freedom was for a woman to wear her hair down (long and flowing) in public or during pagan sacrifices, and not put it up in a bun or wear the traditional head covering.  We think nothing about such things today, but for a woman to wear her hair down in public in Corinth was scandalous in Paul’s day.This section of Paul’s Corinthian letter (the first half of chapter eleven) raises the question of style, fashion, and propriety in worship.  Should the Christian women in Corinth seek to follow those pushing the envelope by exposing their hair in public?  Paul’s answer is “no.”  Christian women are to dress and wear their hair in ways which reflect the doctrine of creation.  Adam was created first, so Christian men in Corinth were not to cover their heads in prayer or while prophesying, while women were to show submission to Christ and to their husbands by dressing modestly–in Greco-Roman culture that meant wearing your hair up or wearing a head covering when in public settings.Paul could never envision a cultural situation such as our own where women are societal equals to men.  Although the particulars of first-century culture and clothing cannot be made to fit current trends–given advances of women’s status and modern fabrics and clothing, the general principle remains binding across time–Christians are to acknowledge the distinctions between men and women, and are to wear nothing in worship which might identify the wearer as a devotee of any sort of pagan religion.  For Paul, this means modesty in dress and in spirit.For show notes and other recommended materials located at the Riddleblog as mentioned during the Blessed Hope Podcast, click here: https://www.kimriddlebarger.com/

Paul’s stern call to abandon idolatry and why you cannot mix Christian communion with pagan sacrifices. A look at the Lord’s Supper as participation in Christ’s body and blood and its role in church unity. Practical guidance on eating meat linked to pagan rituals and when to abstain for conscience’s sake. A closing appeal to choose love and glorify God over personal liberty.

A deep look at Paul’s use of Israel’s Exodus as a pattern and warning for believers. Discussion of baptismal typology in the Red Sea, the manna and the rock as signs pointing to Christ, and Israel’s failures as cautionary examples. Attention to idolatry, sexual immorality tied to pagan rites, testing God by grumbling, and God’s faithfulness in temptation.

A deep dive into Paul defending his apostolic authority and explaining his missionary methods. Discussion of why he renounced certain rights to protect the gospel and avoid patronage. Exploration of his “all things to all people” approach—adapting behavior to reach Jews, Gentiles, and the weak. Athletic metaphors about discipline, self-control, and running with purpose close out the conversation.

A biblical look at the Corinthian split between the strong and the weak over food from pagan sacrifices. Discussion of Greco-Roman dining, temple meals, and why meat mattered to the poor. Explores Paul’s four arguments, the stumbling-block principle, and how love and self-restraint protect fragile consciences. Ends with pastoral solutions for teaching and unity.

Paul's 'stay where you were when called' teaching on whether converts should change jobs, marital status, or social standing. Discussion of remaining in vocation, slavery and spiritual freedom, and how conversion reframes everyday roles. Practical counsel on singleness, betrothal, and remarriage during crisis and living with urgency without making rash life changes.

The discussion tackles the complexities of mixed marriages where one spouse is a believer and the other is not. Insights from 1 Corinthians highlight guidance on whether to stay in the marriage if the unbeliever is willing. The term 'holy' is explored regarding both the spouse and their children, raising questions about covenant membership and infant baptism. The episode also examines Paul's broader teachings on marriage, authority, and the impact of faith on family dynamics, all while contextualizing these issues in the early church.

The discussion dives into the complexities of sex and marriage in the Corinthian context, highlighting the clash between biblical sexual ethics and Greco-Roman norms. Listeners explore Paul's teachings on mutual sexual rights within marriage and the importance of a lifelong commitment. The podcast also addresses the cultural challenges faced by new Christians, and the balance between celibacy and marriage in preventing temptation. Kim Riddlebarger emphasizes the significance of mutual authority in relationships and previews Paul's upcoming insights on divorce.