Tagged: divine election

I reckon so: The apologist’s standing in Christ

The Missouri Baptist Convention has published a new resource called The Last Apologist: A Commentary on Jude for Defenders of the Christian Faith. The 275-page book is available in print and Kindle editions on Amazon, and in print from the MBC. But we also want to make each of the 16 chapters available online. This post features Chapter 3: I Reckon So: The Apologist’s Standing in Christ.

Previously: Chapter 2: Jude, Slave, Brother: The Identity of Apologists

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To those who are the called, loved by God the Father and kept by Jesus Christ. May mercy, peace, and love be multiplied to you (Jude 1b-2)

In The Outlaw Josey Wales, Clint Eastwood plays a Missouri farmer driven to revenge by the murder of his wife and son at the hands of pro-Union Jayhawkers during the Civil War. Having joined a band of pro-Confederate Bushwhackers, Wales refuses an offer of amnesty at the end of the war, only to watch as surrendering fighters are slaughtered in cold blood. He races to the scene, overpowers a Union soldier manning a Gatling gun, and turns it on the Kansas Redlegs.

Now an outlaw, Wales flees to Texas. Though preferring to travel alone, he crosses paths with a diverse cadre of companions, from a spry old Cherokee named Lone Watie, to a young Navajo woman he rescues from rape, to a crotchety Kansas grandmother whose family he frees from raiding Comancheros.

Throughout the story, Wales exhibits an uncanny ability to see the world as it is – cruel, unforgiving, yet capable of redemption – and often he acknowledges the truthful observations of others with a simple, “I reckon so.”

Dogged by Redlegs and a Union officer known as Captain Fletcher, Wales helps his companions resettle a Texas homestead while negotiating peace with their Comanche neighbors. He then helps the settlers repel a Redlegs attack, finally avenging his family’s murder by killing their leader.

Wounded, and knowing that his continued presence at the homestead only invites further attacks, he heads out on his own, but not before a final encounter with Captain Fletcher, who mercifully avoids revealing his identity to Texas Rangers by calling him “Mr. Wilson.”

“I think I’ll go down to Mexico and try to find him [Josey Wales],” says Fletcher.

“And then?” asks Wales.

“He’s got the first move. I owe him that. I think I’ll try to tell him the war is over. What do you say, Mr. Wilson?”

“I reckon so.”

Wales gingerly mounts his horse and, listing badly, rides away. Fletcher turns away, leaving viewers convinced he and the outlaw have made their peace.

Like Josey Wales, some battle-hardened Christians have learned to see the world as it is without losing sight of who they really are. This comes to light in the opening verses of Jude’s epistle. These believers are urged not to surrender to the false teachers among them, to continue the fight for sound doctrine, and to persevere to the very end.
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Those invited are fortunate – Revelation 19:9

Previously: The marriage of the Lamb has come – Revelation 19:6-8

The scripture

 Rev. 19:9 – Then he said to me, “Write: Those invited to the marriage feast of the Lamb are fortunate!” He also said to me, “These words of God are true.”  (HCSB)

Those invited are fortunate

In verse 9 John is told, “Write: Those invited to the marriage feast of the Lamb are fortunate!” But who are the ones invited? The bride, of course, is the church, so who are the guests? There are several views. One view is that the invited guests are the Old Testament saints. Another is that these are heavenly beings – angels, cherubim and seraphim – who gaze with wonder upon the work of God in redemption and yet are not the objects of salvation (see 1 Peter 1:12). Yet another view is that the invited guests are those who have responded positively to the gospel message. “If a person accepts the ‘invitation’ and goes to the marriage feast of the Lamb, his faith will make him part of the wife (the church). It is called a feast because it endures, beginning on the evening of the wedding and continuing for days” (HCSB Study Bible, p. 2225).

While there is merit to each of these views, the last view seems consistent with Jesus’ parable of the wedding banquet in Matt. 22:1-14. In the parable, a king hosts a wedding celebration for his son. The invited guests, who initially say they will attend the banquet, change their minds when the king’s servants are sent to summon them to the festivities. Some, in fact, treat the servants harshly, killing them. Enraged, the king sends forth his army to destroy these insurrectionists. Since Jesus’ immediate audience is made up of the religious leaders of His day, the parable no doubt refers to Israel, which has dishonored both God the Father and His Son. In the parable, Jesus prophesies events that will happen 40 years later, when the temple is destroyed, Jerusalem is sacked, 1.1 million Jews are killed and the nation of Israel ceases to exist.
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And a third angel followed them – Revelation 14:9-11

Previously: A second angel followed – Revelation 14:8

The scripture

Rev. 14:9 – And a third angel followed them and spoke with a loud voice: “If anyone worships the beast and his image and receives a mark on his forehead or on his hand, 10 he will also drink the wine of God’s wrath, which is mixed full strength in the cup of His anger. He will be tormented with fire and sulfur in the sight of the holy angels and in the sight of the Lamb, 11 and the smoke of their torment will go up forever and ever. There is no rest day or night for those who worship the beast and his image, or anyone who receives the mark of his name.” (HCSB)

HellA third angel followed them

A third angel follows the other two and pronounces woe on those who worship the beast and his image and receive a mark on their foreheads or hands. The consequences of rejecting God – who has revealed Himself in creation, conscience, Christ, and the canon of scripture – are spelled out plainly. The one who embraces the beast will experience the consequences of his or her rebellion.

First, the beast worshiper will “drink the wine of God’s wrath, which is mixed full strength in the cup of His anger” (v. 10a). The Greek word for “cup,” poterion, is used 82 times in the New Testament (HCSB) and denotes a drinking vessel of any sort. Commonly, a cup is a small bowl made of pottery, wider and shallower than today’s tea cups. However, the wealthy enjoy their drinks in goblet-shaped cups of metal or glass. The cup used at the Last Supper likely is an earthenware bowl large enough for all to share.

Figuratively, however, throughout the Bible the word “cup” may describe a measure of blessings or wrath divinely allotted to people or nations:

  • In Psalm 16:5, David calls the Lord “my portion and my cup of blessing.”
  • In Psalm 116:12-13, the writer declares, “How can I repay the Lord for all the good He has done for me? I will take the cup of salvation and call on the name of Yahweh.”
  • But in Isaiah 51:17, the prophet warns, “Wake yourself, wake yourself up! Stand up, Jerusalem, you have drunk the cup of His fury from the hand of the Lord; you who have drunk the goblet to the dregs – the cup that causes people to stagger.”
  • In the Garden of Gethsemane, as Jesus agonizes over His impending suffering and death, He prays, “My Father! If it is possible let this cup pass from Me. Yet not as I will, but as You will” (Matt. 26:39).
  • And moments later, after Peter cuts of the ear of the high priest’s slave, Jesus tells him, “Sheathe your sword! Am I not to drink the cup the Father has given Me?” The cup Jesus endures, of course, is His sacrificial and substitutionary death on the cross to secure our salvation, a most bitter cup as “the One who did not know sin [became] sin for us so that we might become the righteousness of God in Him” (2 Cor. 5:21). It’s also a cup Jesus endures “for the joy that lay before Him” because it results in our salvation (Heb. 12:2).

But now in Revelation the cup, which the Babylonians entice the world to drink, is turned into the cup of God’s wrath.

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The Doctrine of Divine Election – Download Free Study

The debate over the doctrine of divine election goes back at least as far as the 5th Century but came into sharpest focus in the wake of the Reformation. Calvinism is enjoying a resurgence today among many evangelical Christians. What is Calvinism? Arminianism? What “doctrines of grace” does TULIP represent? How are the sovereignty of God and the freedom of people compatible? Is it possible to go too far in embracing Reformed theology? And where do you fall on the “five-point” scale? This study takes a balanced approach to Calvinism and Arminianism and attempts to explain the similarities and differences between them.

Download the free study:  Chosen and Free – The Doctrine of Divine Election

The Doctrine of Divine Election — download free study

The debate over the doctrine of divine election goes back at least as far as the 5th Century but came into sharpest focus in the wake of the Reformation. Calvinism is enjoying a resurgence today among many evangelical Christians. What is Calvinism? Arminianism? What “doctrines of grace” does TULIP represent? How are the sovereignty of God and the freedom of people compatible? Is it possible to go too far in embracing Reformed theology? And where do you fall on the “five-point” scale? This study takes a balanced approach to Calvinism and Arminianism and attempts to explain the similarities and differences between them.

Download free study