The Holy Ghost is True and Eternal God

Image: September morning, North Garden, Virginia 2026

(Notes from last Wednesday's Midweek Meeting series through Belgic Confession):

Belgic Confession:

Article 11 The Holy Ghost is True and Eternal God

We believe and confess also that the Holy Ghost from eternity proceeds from the Father1 and Son,2 and therefore is neither made, created, nor begotten, but only proceedeth from both; who in order is the third person of the Holy Trinity, of one and the same essence, majesty, and glory with the Father and the Son; and therefore is the true and eternal God, as the Holy Scriptures teach us.3

1 Ps. 33:6, 17; John 14:16

2 Gal. 4:6; Rom. 8:9; John 15:26

3 Gen. 1:2; Isa. 48:16; 61:1; Acts 5:3–4; 28:25; 1 Cor. 3:16; 6:19; Ps. 139:7.

Notes:

·         Articles 8-11 in the Belgic Confession teach the doctrine of the Trinity. There is one God who is from all eternity Father, Son, and Holy Ghost. Article 10 focuses on Jesus Christ as True and Eternal God. Now, Article 11 says the Holy Ghost is True and Eternal God. We are not unitarians!

·         Charismatics speak a lot about the Holy Spirit, but Reformed believers also believe in the Holy Spirit. B. B. Warfield called John Calvin the theologian of the Holy Spirit.

·         The Trinity: The Father: eternally unbegotten. The Son: eternally begotten of the Father. The Spirit eternally proceeding (or spirating) from the Father (John 14:16) AND the Son (John 15:16). Contrast the Eastern Orthodox Church which says procession is only from the Father.

·         The Spirit is the same essence with the Father and the Son and is equal in power and glory with the Father and the Son. See Acts 5:3-4 which speaks of the lying to the Spirit and lying to God in parallel. The Spirit is God.

·         What are some of the operations or works of the Spirit? Here are a few:

-The Spirit is the Creator (Gen. 1:2) with the Father (Gen. 1:1) and The Son (John 1:3).

-The Spirit is omnipresent (Psalm 139:7).

-The Spirit sent and anointed prophets, apostles, and ministers (Isaiah 48:16; 61:1).

-The Spirit was at work in the conception/incarnation of Christ (Luke 1:35).

-The Spirit raised Christ from the dead (Rom 8:11).

-The Spirit brings about the new birth/regeneration (John 3:5-8).

-The Spirit does the work of sanctification (Rom. 15:6; 1 Cor. 6:11; 2 Thess. 2:13; 1 Peter 1:2).

-The Spirit inspired the Scriptures and speaks through them (Acts 28:25; 2 Tim 3:16).

-The Spirit indwells the believer (Rom. 8:9-16; 1 Cor. 6:19).

Grace and peace, Pastor Jeff Riddle

WM 394: Was Brian Walton (1600-1661) a Pioneer Reformed Protestant Text Critic?

 

JTR

The Vision (9.18.26): The Confession of the Man Who Had Dwelt Among the Tombs

 

Image: Morning scene, North Garden, Virginia, September 2026

Note: Devotion taken from last Sunday's sermon on Mark 5:1-20:

Mark 5:1-20 records Christ’s casting out a Legion of demons from a man “dwelling among the tombs” in the country of the Gadarenes (vv. 1-2). After Christ cast out this legion, sending them into a nearby herd of swine, the man was found “sitting, and clothed, and in his right mind” (v. 15).

When Christ came to the ship to depart from that land, the former demoniac asked if he might go with the Lord, that “he might be with him. Howbeit Jesus suffered him not” (vv. 18-19).

There is a spiritual lesson here, no doubt.  The Lord Jesus acquiesced to the demonic request to be sent into the swine (v. 13).  He agreed to the populace’s request that he leave town (v. 17).  The only request he denied was the one that came from the former demoniac who had become his disciple!  Does it not often seem to us, from our human perspective, that God allows the desires of the wicked to prosper while the simple requests of the saints are denied?  How much greater is his wisdom! 

The Lord Jesus tells him, “Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee” (v. 19). Perhaps this man had exotic dreams of traveling with Christ to faraway places to preach the gospel, and the Lord sent him instead into his own patria, to his own household, family, friends, neighbors. The Lord Jesus tells some men to go and follow him. He tells others to stay and follow him.

Mark reports the man’s obedience, “And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel” (20).

These final verses (vv. 19-20) offer a striking Christological statement. Christ told the man to go and tell what the Lord (God) had done for him (cf. Luke 8:39). The man went and told what (the Lord) Jesus had done for him.

The man who had dwelt among the tombs was now confessing, “Jesus is Lord.”

Grace and peace, Pastor Jeff Riddle

WM 393: A PURITAN'S WARNING at the Birth of Modern, Reconstruction TEXT CRITICISM

 

JTR

Comma Conference: 1 John 5:7-8

 

JTR

The Vision (9.11.26): Great Storm, Great Calm, Great Awe

 

Image: Summer evening, North Garden, Virginia.

Note: Devotion taken from last Sunday's sermon on Mark 4:36-41:

The record of Christ stilling the storm in Mark 4:36-41 has been a comfort to many believers over the years, as they have encountered their own storms.  It might be the storm of losing a job, of failing in a business, of having conflict with a parent, spouse, or child, of losing a loved one, of serious illness, of facing deep spiritual discouragement, depression, or despair.

The adjective “great (Greek: mega)” is repeated three times in this passage. There was a “great [mega] storm of wind” (v. 37), a “great [mega] calm” (v. 39), and a “great [mega] fear or awe” (v. 41, where the AV reads, “they feared exceedingly”) in the aftermath.

From this account we gain the application that we are to rely upon Christ in all the circumstances of life and never doubt his tender concern for us.

We should first consider the comfort of the fact that the Lord Jesus was awakened by the cries of his disciples in their distress.

Matthew Henry observed, “When Christ seems as if he slept in a storm, he is awakened by the prayers of his people; when we know not what to do; our eye must be to him (2 Chron 20:12); we may be at our wit’s end, but not our faith’s end, while we have a Savior to go to.”

Sadly, even our prayers to Christ in distress can take on that complaining tone of the disciples, “Master, carest thou not that we perish?” (v. 38).

Christ himself taught his disciples in the Sermon on the Mount not to be overcome by worry (Matthew 6: 25-34).

Someone said, “Worry is an old man, with bended head, carrying a load of feathers which he thinks are lead.”

Another wrote,

Fear knocked at the door.

Faith answered.

No one was there.

Peter exhorted that we are to be “Casting all our care upon him; for he careth for you” (1 Peter 5:7).

Christ told his disciples that every hair upon their head were all numbered by the sovereign Father (Matthew 10:30).

Some years back I read a devotional book titled Jesus is Victor by Corrie Ten Boom, the Dutch believer whose family was sent to a concentration during WW2, where her aged father and beloved sister would both die.

She writes of her initial imprisonment which included four months of solitary confinement in a dark dank cell:

Once I stood with my back against the wall with my hands spread out, as if to try to push away the walls that were closing in on me.  I was dead scared.  I cried out, “Lord, I’m not strong enough to endure this.  I don’t have the faith!”

Suddenly I noticed an ant roaming the floor of the cell for days.  I had just mopped the floor with a wet rag, and the moment the ant felt the water on the stones, he ran straight to his tiny hole in the wall.

Then it was that the Lord said to me, “What about that ant?  He didn’t stop to look at the wet rag or his weak feet—he went straight to his hiding place.  Corrie, don’t look at your faith; it is weak, like the tiny feet of that ant.  Don’t dwell on the treatment you might receive from these cruel people.  I am your hiding place, and you can come running to Me just like that ant disappeared into that hole in the wall (pp. 79-80).

Let us remember that though the Lord may permit great storms, he also provides great calm, that issue in great awe.

Grace and peace, Pastor Jeff Riddle

J. A. Alexander on the increase yield of the good ground seed in Mark 4:8, 20

 

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Interesting comments by J. A. Alexander in his 1864 Mark Commentary on the increase yield of the seed that falls on the good ground as “some thirty, some sixty, and some an hundred” (Mark 4:8, 20).

Interestingly enough, in his comments on Mark 4:8 Alexander suggests that gains at this proportion are “moderate and modest” if not low: “The productiveness ascribed to the nutritious gains in this place is by no means unexampled either in ancient or modern times. It is indeed a moderate and modest estimate compared with some recorded by Herodotus, in which the rate of increase was double or quadruple even the highest of the three here mentioned, and the recent harvest in our western states affords examples of increase greater still.” Later in his comments on Mark 4:20 Alexander’s focus is not on the measure of the yield, but the “proportional diversity” of the rate. The notes in the MacArthur Study Bible on Mark 4:8, however, offer a different evaluation: “An average ration of harvested grain to what had been sown was 8 to 1, with a 10 to 1 ratio considered exceptional. The yield Jesus refers to are like an unbelievable harvest.” When Grok is asked if a 100 to 1 ratio is good for wheat, it says: “Yes. 1:100 is high for wheat. The standard seed-multiplication ratio used by seed-certification agencies for wheat is 1:20. That is the figure expected in ordinary commercial production. You can get ratios closer to 1:80–1:100 (occasionally even higher) only in special seed-increase plots that are planted at a much lower seeding rate than a farmer would use for grain. Those plots sacrifice yield per hectare in order to stretch a small quantity of expensive nucleus or foundation seed as far as possible. In a normal wheat field grown for grain, 1:100 would be an unusually high return.” In context with the parable of the mustard seed in Mark 4:31-32, in which the mustard seed “less than all the seeds” produces a plant “greater than all herbs,” it would seem best to think the yield of the seed on the good ground would be high rather than moderate of modest. So, was Alexander just wrong here? Can his view be justified? What was he thinking? If the harvest was "moderate and modest," what is the spiritual point about the good ground yield?

JTR

WM 392: LANIER on the PA as a NON-CANONICAL "TRUE STORY" & the MODERN EVANGELICAL CRISIS of EPISTEMOLOGY

 

JTR

The Vision (9.4.26): The Secretly Growing Seed

 

Note: Devotion taken from last Sunday's sermon on Mark 4:26-34.

“And he said, so is the kingdom of God, as if a man should cast seed into the ground… and the seed should spring and grow up, he knoweth not how” (Mark 4:27-28).

“It is like a grain of mustard seed, which… is less than all the seeds that be in the earth: but when it is sown, it groweth up... and shooteth out great branches…” (Mark 4:31-32).

What do we learn from our Lord’s parables of the secretly growing seed (Mark 4:26-29) and the mustard seed (Mark 4:30-32)?

First, we need to apply this teaching to our understanding of Christ’s kingdom. It is here, but not yet.

The Lord is sovereign over his own work. His kingdom is here, and it is secretly growing, just like that seed in the parable. It is his work. He will bring the fruit when he is pleased to do so and according to his timetable. Rest assured, however, a harvest time is coming.

Sometimes the present kingdom can look to us like such a small and weak thing. No bigger than a mustard seed. But it has a great God behind it. And when he is pleased it will become a mighty branch and a resting place for men from many nations.

As the prophet Zechariah asked, “For who hath despised the day of small things?” (Zech. 4:10).

That is the view from the macro-scale, but we can also apply this, secondly, to the micro-scale.

You may look at the seed sown in you and see little growth and no fruit, and you may despair.

You may look at the small seed sown in the lives of loved ones, children, friends, and neighbors, and ask, Where’s the fruit?

We are reminded today to put our trust in the Lord. The kingdom is like a secretly growing seed. It is small as a mustard seed. But it is a great God’s work, and he who began this good work will be faithful to complete it. Consider the words of James:

James 5: ⁷ Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

⁸ Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.

All the aches and pains and disappointments will indeed be ended at the time when Christ comes again with power and great glory. It will be the time of the final harvest, the final resurrection. So, let us take heart, fellow pilgrims. Let us be steadfast, unmoving, always abounding in the work of the Lord.

He is lisping this to us in ways we can understand and untangling it for us in ways we can grasp, as he did to the first disciples in parables (Mark 4:33-34).

The kingdom has come in Christ’s incarnational ministry. It is here right now. And it will be here one day in ways greater than we ever could have asked or imagined.

Grace and peace, Pastor Jeff Riddle

René Pache (1904-1979) on "Escaping the Trap of Subjectivism"

 

From X Post:

"For all practical purposes, everyone who makes a distinction between Scripture and the Word of God accepts biblical criticism, often in its most radical form. With this, every word of the text can be, and is indeed, subjected to question. All the knowledge which modern theologians have... and that which they call 'the Word of God'--all of this comes from the very words of the Bible. But if those words are not sure or are not worthy of confidence, must one then keep searching his own mind for certainty? How can anything definite be made out of this nebulous communication, seeing it is not the words themselves which speak to us? Moreover, the Word perceived will be variable from one person to another, even from one great theologian to another...."

-The Inspiration and Authority of Scripture, 260-261.

WM 391: 8 Problems with Dr. Lanier's Chart on the PA as a "Floating Tradition"

JTR

The Vision (8.28.26): Is a candle brought to be put under a bushel?

 

Note: Devotional taken from last Sunday's sermon on Mark 4:21-25.

And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? (Mark 4:21)

In his explanation of the parable of the sower, Christ told his disciples that the “good ground” was those who heard the word, received it, and brought forth fruit (Mark 4:20).

He followed this up with figurative teaching about a lamp or light that should not be hidden.

The simplest and most sparsely furnished first century home would have had these basic items, an earthen lamp, a basket, and a mat that rolled out into a bed.  The Lord Jesus is saying that when it is night a man does not take the candle or lamp and hide it under a bushel basket or under his bedding, but he puts it on a candlestick or lampstand.  And the higher you put it the more it illumines the room.

The Lord Jesus is here speaking about the responsibility of believers (good ground hearers) to be a source of light and truth in the world.  They have been given insight that others do not have.  They are glowing with the knowledge of the gospel and of Christ. This is not be hidden or obfuscated.

In the Sermon on the Mount, Christ made a similar point:

Matthew 5: ¹⁴ Ye are the light of the world. A city that is set on an hill cannot be hid.

¹⁵ Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.

¹⁶ Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

We sometimes sing the children’s song based on this parable: “This little light of mine, I’m gonna to let it shine….”

In John’s Gospel there is an account of a man named Nicodemus, a Pharisee and a “ruler of the Jews” who came to Christ “by night” (3:1-2). Later there is mention of another man named Joseph of Arimathea whom John describes as “being a disciple of Jesus, but secretly for fear of the Jews” (John 19:38).

John records that when Christ was crucified and died on the cross, it was indeed Joseph who went to Pilate and asked for the Lord’s body for burial (John 19:40-42). John also notes that Nicodemus was there helping him (v.39).

Witnessing the cross work of Christ made these men finally cast caution to the wind and let their light shine, as they made it publicly known, whatever the consequences, that they were his disciples.

In John Calvin’s day there was a group of Frenchmen who had privately embraced the gospel but publicly and outwardly had remained in the Roman Church. Calvin wrote several tracts calling these men “Nicodemites” and urging them to declare outwardly what they had confessed inwardly.

Are we “good ground” hearers of the Word? Have we heard and received that Word, and are we bearing kingdom fruit?

If so we must not hide the light but set it as high as we can that others might see and be drawn to Christ.

Grace and peace, Pastor Jeff Riddle

The Vision (8.21.26): The Apocrypha is Not Inspired Scripture

 

In our Midweek Meeting on Wednesday we continued our study of the Belgic Confession looking at Article 6 on “The Difference Between the Canonical and Apocryphal Books.” We noted that the Roman Church, as well as the Eastern Orthodox Church, accept several books in their Old Testament that are rejected by Bible-believing Protestants.

We gave a brief survey of these books, which include 1-2 Esdras, Tobit, Judith, the so-called Wisdom of Solomon, Jesus (Joshua) ben Sirach (or Ecclesiasticus), Baruch, the additions to Esther, the additions to Daniel (Song of the Three Hebrews, Susannah, Bel and the Dragon), 1-2 Maccabees.

I offered five reasons we reject these books, and classify them as non-canonical:

1.     They were not accepted by ancient Jews (Rom 3:2);

2.     They were not originally written in Hebrew, the language of the OT, but Greek, showing they were written late.

3.     They have errors (e.g., Judith 1:1 which says Nebuchadnezzar ruled in Ninevah and not Babylon).

4.     These books were never explicitly cited as Scripture in the NT by the Lord Jesus and the Apostles and their associates.

5.     They were used by the Roman Church to support unbiblical doctrines and practices, like prayers for the dead (2 Macc 12:44); expiatory sacrifices (as in the mass) (2 Macc 12:39-46); expiatory alms (precursor to indulgences) (Tobit 12:9; 4:10); the invocation and intercession of saints (2 Macc. 15:14); Bar 3:4); the worship of angels (Tobit 12:12); purgatory and salvation after death (2 Macc 12:42).

We were reminded that the Reformation is not over. We have many differences with Roman Catholics and Eastern Orthodox, even the books of the Bible.

I closed Wednesday by reading this statement from a French-Swiss evangelical theologian named René Pache (1904-1979). He wrote:

“Except for certain interesting historical information (especially in 1 Maccabees) and a few beautiful moral thoughts (e.g., Wisdom of Solomon), these books contain absurd legends and platitudes, and historical, geographical, and chronological errors, as well as manifestly heretical doctrines; they even recommend immoral acts (Judith 9:10, 13)” (The Inspiration and Authority of Scripture, Trans. Helen I. Needham [Moody Press, 1969], 172).

Let us continue to hold fast to and in defense of God’s holy, inspired, preserved, and true Word.

Grace and peace, Pastor Jeff Riddle

René Pache (1904-1979) on the Apocrypha:

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"Except for certain interesting historical information (especially in 1 Maccabees) and a few beautiful moral thoughts (e.g., Wisdom of Solomon), these books contain absurd legends and platitudes, and historical, geographical, and chronological errors, as well as manifestly heretical doctrines; they even recommend immoral acts (Judith 9:10, 13)."

-The Inspiration and Authority of Scripture, Trans. Helen I. Needham (Moody Press, 1969), 172.

JTR

Hardbound Printing of Daniel 3 from World Publishing (Christmas, 1954)

From X post:

Picked this up in a used bookshop in Charlottesville recently. Attractive red hardbound copy of Daniel 3 in the KJV with a decorated gold colored slipcase.

Copy No. 1098 of 1250 with Typography by Jos. Trautwein and Decorations by Ismar David, from World Publishing Company in Cleveland, Ohio, Christmas 1954.

JTR

The Vision (8.14.26): Calvin on The Self-Authenticating Nature of Scripture

 

“My sheep hear my voice, and I know them, and they follow me” (John 10:27).

In our midweek study through the Belgic Confession, we were looking last Wednesday at this confession’s stress on what is called the self-authenticating (autopistic) nature of the Bible. Why do we believe the Bible’s authority? The Belgic Confession says, the Holy Spirit witnesses to our hearts that the Scriptures are from God, “whereof they carry the evidence in themselves.”

Here is what John Calvin (1509-1564), the great Reformer in Geneva, Switzerland, had to say about Scripture’s testimony to itself:

Let this point therefore stand: that those whom the Holy Spirit has inwardly taught truly rest upon Scripture, and that Scripture indeed is self-authenticated [autopiston]; hence it is not right to subject it to proof and reasoning. And the certainty it deserves with us, it attains by the testimony of the Spirit. For even if it wins reverence for itself by its own majesty, it seriously affects us only when it is sealed upon our hearts through the Spirit. Therefore, illumined by his power, we believe neither by our own nor by anyone else’s judgment that Scripture is from God; but above all human judgment we affirm with utter certainty (just as if we were gazing upon the very majesty of God himself) that it has flowed to us from the very mouth of God by the ministry of men. We seek no proofs, no marks of genuineness upon which our judgment may lean; but we subject our judgment and wit to it as to a thing far beyond any guesswork! This we do, not as persons accustomed to seize upon some unknown thing, which, under closer scrutiny, displeases them, but fully conscious that we hold the unassailable truth! Nor do we do this as those miserable men who habitually bind over their minds to the thralldom of superstition; but we feel that the undoubted power of his divine majesty lives and breathes there. By this power we are drawn and inflamed, knowingly and willingly, to obey him, yet also more vitally and more effectively than by mere human willing or knowing! (Institutes of the Christian Religion, 1.7.5).

May the Spirit continue to affirm the self-authenticating nature of the Holy Scriptures to his people.

Grace and peace, Pastor Jeff Riddle

The Vision (8.7.26): Water out of the Rock

 

Devotion based on Sunday afternoon sermon on Exodus 17 on July 26, 2026.

Exodus 17:3 And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

Exodus 17:6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

In Exodus 17, the LORD answers the chiding, the striving, and the murmuring of his people, not with the immediate wrath and judgement it rightly deserved but with water from the rock.

In commenting on this passage, Edmund Clowney noted how God said to Moses in v. 6: “Behold, I will stand before thee there upon the rock in Horeb.” Clowney added: “God will stand before a man. God will stand in the prisoner’s dock. He will stand before the upraised rod of Moses, as though he were a guilty prisoner….” He continued: “Still more—incredibly, God says to Moses, ‘Thou shalt smite the rock!’ The rock on which God stands is the symbol of God himself. God’s name is the rock (Deut 32:4, 31). Moses raises his rod and strikes the Rock” (in E. Radmacher, Ed., Can We Trust the Bible?, 48). Clowney, of course, sees in this account a foreshadowing of the cross of Christ!

From the one stricken comes a river of life. Indeed, we cannot read of water being given to a thirsty people without thinking of Christ’s description of himself as “living water” when he spoke to the Samaritan woman at the well (John 4:10). He also declared on that occasion:

But whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life (John 4:14).

The apostle Paul makes a similar point to Clowney in 1 Corinthians 10:4 when he says of the Israelites of that time that they “did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ.”

In Christ God answered our chiding and striving and murmuring with living water. His banner over us is love (Song of Solomon 2:4).

Grace and peace, Pastor Jeff Riddle

The Belgic Confession, Pauline Authorship of Hebrews, and Confessional Subscription

From X Post:

Was Hebrews written by Paul? Should such a claim be raised to confessional status?

Teaching last evening in our Midweek Doctrine Series through the Belgic Confession, looking at Article 4: Canonical Books of the Holy Scriptures.

Struck by the explicit inclusion of Hebrews as among the "the fourteen epistles of the apostle Paul" in the listing of the NT books. I'm sympathetic to this view and also like this structure for the NT: 4 Gospels and 1 Acts; 14 Pauline epistles; 7 General epistles; 1 Apocalypse (Revelation). I wondered, however, how those who hold to the BC handle issues related to subscription if one does not hold to Pauline authorship of Hebrews (or takes an agnostic view on this matter). I've been reading the study by Jan Van Bruggen (1909-1965), The Church Says Amen: An Exposition of the Belgic Confession (Inheritance, 2003) as a companion to the series. Van Bruggen says here, "Hebrews is attributed to Paul, but that is incorrect (see Hebrews 2:3)" (36).

An editorial footnote adds: "Rev. Van Bruggen indeed states this strongly; however, since it is not certain who wrote the letter of Hebrews, it should not be ruled out that Paul could have written it. The annotations to this verse [Heb 2:3] in the Dutch Staten Bijbel makes a strong argument in favor of Paul's authorship" (36, n. 8).

Interesting that the WCF/2LBCF 1:3 does not make this explicit claim of Pauline authorship of Hebrews, though many of the framers likely would have agreed with it.

JTR

WM 390: A New Scholarly Defense of the Woman Caught in Adultery (John 7:53--8:11)

 

Extra links for this episode:

New Books Podcast (8.2.26).

Book on Mohr Siebeck website.

TBS booklet defending PA.

JTR

2026 Youth Conference Audio: Samuel Frain on "Answering the Problem of Evil."

Image: Young people and speaker at the Mount Zion Hunt Club in Highland County (the normal turnabout point on our Saturday morning hike/walk).

CRBC hosted our annual Youth Conference Friday-Saturday, 23-24, 2026 at the Machen Conference Center in beautiful Highland County, Virginia.

Conference speaker Sam Frain, Pastoral Assistant at Emmanuel RBC, Verona addressed the topic: "Answering the Problem of Evil" in four messages, followed by a Q & A session. Here are audio links:

Session 1: What do we mean by the Problem of Evil?

Session 2: The Problem of Evil & the Fall of Man.

Session 3: The Problem of Evil & the Cross of Christ.

Session 4: The Problem of Evil & the Second Coming of Christ.

Session 5: Q &A

JTR