Riley Chauvin-Duchesne

[Riley Chauvin-Duchesne @RileySDG7]

Christ is more real and more sure than life itself.

[Riley Chauvin-Duchesne @RileySDG7]

@ThugLifeSproul 💯

And wanting to reach Mars (the stars)

Think Babel

[Riley Chauvin-Duchesne @RileySDG7]

Which does the following align with more?

I see 70AD sort of like I see Babel and Noah

Types

Babel --> a real event that typifies the final Babel and one world rebellious order

Flood --> a real judgment that typifies final judgment

Likewise 70AD was very real fulfilled judgment that typifies and points to the climactic judgment to come.

Does this align more with Klinean architecture or partial preterism?

[Jeff Taylor @JeffTaylorLR]

Why the New Jerusalem Is a 12,000‑Stadia Cube

(Klinean architecture)

The New Jerusalem is not a metaphor for “heaven.”
It is the final architectural form of the covenant.

A perfect cube.
12,000 stadia.
Holy of Holies geometry.

In Klinean architecture, this is not decorative.
It is the cosmic verdict.

1. The cube = the Holy of Holies.
Solomon’s inner sanctuary was a perfect cube (1 Kgs 6:20).
That room was the cosmic courtroom, the throne room of the Suzerain.
Revelation uses the same geometry to declare:
the entire new creation has become the Holy of Holies.

2. 12,000 = covenantal fullness.
Twelve = the covenant people.
A thousand = totality.
12,000 = the complete, eschatologically perfected people of God.
The city’s dimensions are covenantal, not spatial.

3. The cube signals unmediated presence.
No veil.
No gradations of holiness.
No outer courts.
The entire world is now the place of direct access.
The glory-cloud fills everything.

4. The Bride is the temple.
Revelation identifies the city with the Bride.
Kline reads this architecturally:
the people, the city, and the cosmos converge into one eschatological sanctuary.

5. This is the consummation of the Eden → Sinai → Zion → Christ → New Covenant arc.
The architectural blueprint of Scripture reaches its final form.
The world becomes the throne room.
The covenant reaches its eschatological verdict.
God dwells with His people in a cosmic Holy of Holies.

The 12,000‑stadia cube is the final declaration:
the entire new creation is the temple, the Bride, the courtroom, and the dwelling of God.
#NewJerusalem

[Riley Chauvin-Duchesne @RileySDG7]

@Heidel_bro1563 Whats quote citation

[Riley Chauvin-Duchesne @RileySDG7]

Fruit and perseverance are NOT an antecedent necessity -- something required in order to obtain, maintain, or finally secure salvation.

They are a consequent necessity -- something that necessarily follows from salvation because Christ truly saves, keeps, and sanctifies His people.

Solus Christus

Thank you for your attention to this matter.

[Riley Chauvin-Duchesne @RileySDG7]

If we are using “elect” in the before-creation, final-salvation sense Scripture repeatedly gives it, grounded in the unchangeable counsel and will of God Himself, then I do not see how this argument can be avoided.

The Bible gives us a robust and clear picture of the elect: those chosen by God, given to the Son, written in heaven, and appointed unto mercy and redemption before the foundation of the world. This heavenly writing/register precedes creation and therefore precedes each individual’s birth, faith, repentance, or sanctification.

Election is unto mercy, not unto injustice. Those not shown electing mercy are not treated harshly or wrongly, but are left to God’s righteous and good justice.

Election is also not the same category as regeneration. The elect are not regenerate from eternity. Rather, those whom God eternally chose will, in time, be made alive by the Holy Spirit, brought to faith in Christ, justified, sanctified, and finally glorified.

So the “writing” or “book” language speaks of God’s fixed saving purpose. God unfailingly brings about all its appointed consequences in Christ and by the Spirit. The elect are not merely a possible people; they are the people whom the Father gave to the Son, whom the Son redeems, and whom the Spirit brings home.

If this definition of salvific election is deficient, I would be happy to consider where I have missed it.

More often than not, I encounter Christians from many different backgrounds and traditions contending with what is meant by salvific election, the kind referenced in John 6, John 10, Romans 8–9, and Ephesians 1, in a way that has the effect of avoiding the necessary consequences of what the word and doctrine entail.

Such as seems to be the case with Frank Turek here.

[Riley Chauvin-Duchesne @RileySDG7]

Excellent! Which texts do you think give the strongest evidence for two categories of truly regenerate people?

Category 1: Elect/regenerate people, all of whom are certainly finally saved.
Category 2: Non-elect/regenerate people, some of whom may finally fall away.

In other words, where does Scripture teach that a person can be truly born again, united to Christ, indwelt by the Spirit, and yet not be among the elect?

[Riley Chauvin-Duchesne @RileySDG7]

We do!

Literally, on most things. And that is very good. 🤝🕊

I would even refine it this way: I think the only real disagreement we have encountered is how sanctification and justification relate.

I would say sanctification never becomes an open contingency in the decretal sense, as though a true saint may finally fall away. Those whom the Father gives to the Son will come to the Son, will be justified in Him, will be eternally sealed by the Spirit, and will produce all that God requires and has indeed decreed for that individual saint.

From the pastoral and temporal vantage point, though, the warnings and imperatives are still read with full seriousness. They are real means God uses to preserve His people, not hypothetical threats that overturn His decree.

To me, this is not that abstract.

In the final analysis, I do not believe you can affirm the following while treating sanctification as though it introduces an uncertain creaturely contingency into final salvation:

The Father gives.
The Son saves.
The Spirit seals.
All the elect, written in the Lamb’s book of life, are finally saved.

That biblical formulation is speaking primarily from the decretive, heavenly vantage point of salvation.

The temporal path is real, but it cannot finally fail, because God ordained both the end and the means.

[Riley Chauvin-Duchesne @RileySDG7]

@MateyYanakiev @Mary_is_Queen 💯
Glad you said this.

[Riley Chauvin-Duchesne @RileySDG7]

The Galatian error is not saying what David says.

The error is saying what David says while believing your ultimate justification before God is based on that performance, or that your final vindication rests on obedience as its instrument or ground rather than displaying obedience as the necessary fruit and evidence of a regenerate heart united to Christ.

The Galatian error is a few drops of the Pharisee spirit mixed into Christ’s Gospel, with that added mixture treated as salvific and eschatologically ultimate. Like other sins that, in reigning dominion, mark those who will not inherit the kingdom of God, a settled Galatian spirit reveals a real distinction between those united to Christ and those whom Christ never knew. Yet remnants of this spirit may remain in true believers, though not in reigning dominion.

Many believers in glory will have had confused, inconsistent, and even sinful neonomian or antinomian tendencies in this life. They will be covered by Christ, because blessed is the man against whom the Lord does not count his sin. Christ saves sinners. He even saves sinners with bad theology, though He does not save by those errors, and He will ultimately free His people from them, even if not perfectly in this life.

What is particularly insidious about the Galatian sin, and all self-righteousness, is that it cuts directly at the core of the Gospel. Pride blinds the soul to its need for God Himself - Christ.

As with David, it is one thing to say, in truth, that you have loved righteousness and hated wickedness. It is another thing entirely to believe that your obedience secured your peace with God, or continues to secure it.

A child may genuinely proclaim his obedience and love for his father. So may we with our Father. But the child would be severely disordered if he believed his sonship was purchased or maintained by that obedience. Obedience is the fruit and fitting expression of sonship, not the currency that buys it. That older-brother logic of treating obedience as the basis of acceptance before the Father is wicked, and is ultimately high treason because it falsely accuses the Father of being one who lacks the very goodness and generosity that is at the core of who He is and being "a hard master, reaping where seed wasn't sown."

David knew that God Himself, His love, mercy, and grace, was his only hope. You see this everywhere in the Psalms and in David’s life.

[Riley Chauvin-Duchesne @RileySDG7]

The Galatian error is not saying what David says.

The error is saying what David says while believing your ultimate justification before God is based on that performance, or that your final vindication rests on obedience as its instrument or ground rather than displaying obedience as the necessary fruit and evidence of a regenerate heart united to Christ.

The Galatian error is a few drops of the Pharisee spirit mixed into Christ’s Gospel, with that added mixture treated as salvific and eschatologically ultimate. Like other sins that, in reigning dominion, mark those who will not inherit the kingdom of God, a settled Galatian spirit reveals a real distinction between those united to Christ and those whom Christ never knew. Yet remnants of this spirit may remain in true believers, though not in reigning dominion.

Many believers in glory will have had confused, inconsistent, and even sinful neonomian or antinomian tendencies in this life. They will be covered by Christ, because blessed is the man against whom the Lord does not count his sin. Christ saves sinners. He even saves sinners with bad theology, though He does not save by those errors, and He will ultimately free His people from them, even if not perfectly in this life.

What is particularly insidious about the Galatian sin, and all self-righteousness, is that it cuts directly at the core of the Gospel. Pride blinds the soul to its need for God Himself - Christ.

As with David, it is one thing to say, in truth, that you have loved righteousness and hated wickedness. It is another thing entirely to believe that your obedience secured your peace with God, or continues to secure it.

A child may genuinely proclaim his obedience and love for his father. So may we with our Father. But the child would be severely disordered if he believed his sonship was purchased or maintained by that obedience. Obedience is the fruit and fitting expression of sonship, not the currency that buys it. That older-brother logic of treating obedience as the basis of acceptance before the Father is wicked, and is ultimately high treason because it falsely accuses the Father of being one who lacks the very goodness and generosity that is at the core of who He is and being "a hard master, reaping where seed wasn't sown."

David knew that God Himself, His love, mercy, and grace, was his only hope. You see this everywhere in the Psalms and in David’s life.

[Riley Chauvin-Duchesne @RileySDG7]

@ProvisionistP @grok He was fully God and fully human. Therefore, according to His true human nature, His flesh could genuinely change, grow, suffer, and die prior to His glorified resurrection state, while His divine nature remained immutable.

[Riley Chauvin-Duchesne @RileySDG7]

God’s eternal decree in Christ is the unchanging foundation of our hope.

Not decree abstracted from Christ, but the Father’s eternal purpose in Christ, the Son’s finished and securing work for His people, and the Spirit’s faithful application of that salvation in time.

This matters because when you fall into sin, grow introspective, or become troubled by the weakness of your own heart, you may be tempted to think there is no hope. But if your hope rests on the Father’s decree, the Son’s accomplishment, and the Spirit’s preserving work, then even in wayward and troubled seasons your hope remains secure in God.

If repentance and obedience become the thermostat of your assurance, your hope will constantly fluctuate. They are necessary fruits, but they are not the root. They evidence life, but they do not create it. They confirm union with Christ, but they are not the foundation of it.

Our hope must be Trinitarian.

From eternity past: the Father gave a people to the Son.
In the present: the Son receives, saves, and keeps them.
Into eternity future: the Spirit brings God’s work to completion.

“All that the Father gives me will come to me, and whoever comes to me I will never cast out.”

There it is:

The Father gives.
The Son receives and never casts out.
The Spirit brings the sinner to Christ and keeps him there.

So the believer’s final hope is not the stability of his own frame, but the immovable purpose of God in Christ.

[Riley Chauvin-Duchesne @RileySDG7]

@MateyYanakiev @patristicpill Christ IS our song.

Exodus 15:2
The Lord is my strength and my song,
and he has become my salvation

Psalm 118:14
The Lord is my strength and my song;
he has become my salvation.

[Riley Chauvin-Duchesne @RileySDG7]

Blessed be the Trinity

"The Father Himself loves you"

"Christ loved us and gave Himself up for us"

"God’s love has been poured into our hearts through the Holy Spirit who has been given to us."

Loved by the Father
Loved by the Son
Filled with the love of God by His Spirit

The Father loved His people
So He sent His Son
By the Spirit we are made alive in Him

[Riley Chauvin-Duchesne @RileySDG7]

Can you also add "I reject works as the instrumental means of obtaining, securing, or improving our final verdict before God. Christ alone is the ground of that verdict, and faith alone receives Christ. Good works are necessary as fruit and evidence of union with Christ, but not as the instrument by which we inherit eternal life.”

Lol.

I know, I know.. 😏

Hey its worth a try 😁

✌️🕊

[Riley Chauvin-Duchesne @RileySDG7]

Necessary.
👏🙌

We should seek to bear

*much fruit*

But ultimately, only that Day will reveal the true weight, purity, and value of what we have done before God.

With Paul, we must say, “I do not even judge myself.” And with the saints in the parable, we should have a blessed self-forgetfulness: “Lord, when did we?”

Our right hand must not know what our left hand is doing.

Good works are necessary as the fruit of union with Christ, the evidence of living faith, and the Spirit-wrought path of the justified. But no amount of good works saves us. Christ alone saves us as determined by the Father and lived out in His Spirit.

If we move beyond “bear much fruit” into fruit spreadsheets or fruit instrumentality, we have shifted our focus from Christ to ourselves. And that will produce less true fruit, more behavior modification, and less childlike trust in our glorious Savior.

[Riley Chauvin-Duchesne @RileySDG7]

Many Christians think too lowly of the love of God because they flatten it across every category.

The fact of the matter is God is not singing over those in hell. He is singing over His people now and into eternity.

God’s love is simply not the same toward all people. Period.

When heaven rejoices over the righteous judgment of the wicked, we are forced to reckon with this: God does not love those cast into eternal fire in the same way He loves His children, whom He seats at the marriage feast of the Lamb.

Common grace is real. Patience is real. Temporal kindness is real. But covenantal, saving, adoptive, bridal love belongs uniquely to those who are in Christ.

Because God knows all things, including the eternal destiny of every person, His present delight is not an indiscriminate song over all humanity. He sings over His people.

When we read Psalm 23, it is either savingly true of us, or it is not.

Judas is an obvious example of exclusion. “The LORD is my shepherd” was not ultimately true of him. He did not dwell in the house of the LORD in spirit and truth here on earth, and he will not for eternity.

The same principle applies to the Aaronic blessing: “The LORD bless you and keep you.” It may be outwardly pronounced over the visible covenant community, but its saving substance does not belong to every hearer without distinction.

Again, Judas is an easy example. He was externally near the covenant blessings, but inwardly and finally excluded from them, not to God’s surprise, but according to His sovereign decree, while Judas remained fully guilty for his sin.

God’s saving promises have a decretal dimension, a present experiential possession, and a final eschatological fulfillment.

The fullest hope in Christ trusts Him in all three senses, knowing that His presence and love are behind us, in us, and before us.