A Display of The Outrageousness of Sin

"Every time we see something horrific, some horrible accident, a devastating disaster, our thoughts should be about the outrage of sin, not the injustice of God. instead of calling God into question, we should see them as evidences in our lives of the outrage of our sin and the horrific evil and repugnance of sin to a holy God. And God is displaying to us the outrage of our sin in the only way that we can see it, because we don’t get upset about our sinning. We only get upset about the hurt." -RC Sproul

What the Bible teaches about homosexuality

Dr. Robert Gagnon - What Does the Bible Teach About Homosexuality? from Pure Passion on Vimeo.

Holiness is Indicative and Imperative

HT: Kevin DeYoung

John Webster, professor of Systematic Theology at University of Aberdeen, provides another way of saying what I’ve been trying to say:

Evangelical sanctification is not only the holiness the gospel declares but also the holiness that the gospel commands, to which the creaturely counterpart is action. Holiness is indicative; but it is also imperative; indeed, it is imperative because it is the indicative holiness of the triune God whose work of sanctification is directed towards the renewal of the creature’s active life of fellowship with him.

Indicative holiness is no mere inert state in which we find ourselves placed and which requires nothing of us beyond passive acquiescence. Indicative holiness is the revelation of the inescapable conclusion under which our lives have been set—namely, that as those elected, justified, and sanctified by the mercy of God, we are equally those who are determined for the active life of holiness. Because grace is ‘double grace’, it is election to activity.

Double grace is always, of course, wholly grace; the active life of holiness is never apart from faith’s assent to God’s sheer creativity. But in a Christian theology of the holy life, grace is duplex, extending into the generation, evocation and preservation of action. ‘Grace’—which is, of course, nothing other than a shorthand term for the great history of God’s mercy, at whose centre is the passion and resurrection of Christ and his sending of the Spirit—is the gift of life, and life is active holiness in company with the holy God. (Holiness, 87)

A Tribute to Gene W. Hoyle, my Father.

Father's Day 2011

If I have any weakness as a father, I have only myself to blame. In this age of victims, dysfunctional families, and easy alibis, I simply have no excuse. I was blessed with wonderful role models in my father and mother. Their lives are an enduring testimony of faithfulness to God and family. So if I have any strength as a father, it is only because I stand on the shoulders of a giant.

My dad is part of that generation called the "builders," sometimes referred to recently as, "the greatest generation ever." He has throughout his adult life always held down more than one job to make ends meet. He is a man of surpassing faithfulness to his church, family, and principles. He tithes to acknowledge the Lordship of Christ over his finances, and taught his children to do the same. He instilled in us a love for the Word of God by reading the scriptures to us, when we were very young, as we lay in bed each night.

My father is a pure man in a sex-soaked society. He is pure in speech and pure in mind. I've never known him to tell an off-color joke, or look lustfully at another woman. He taught his children modesty and chastity through the fidelity and respect he shows to my mom, his wife of nearly 60 years.

My father is full of joy. His greatest charm is that he truly loves people. He has made friends everywhere because of his willing smile, a servant’s heart and genuine emotions.

My father is the most courageous man I have ever known. Everyone regards him as a man of integrity and principle. Dad has the courage of his convictions. As the member of an historically pacifist church, he was a conscientious objector during the Korean war, but unlike many to follow in the next decade, he did not flee to Canada or elsewhere to escape his obligation to his country. He traveled for the government and tested milk on mid-Michigan dairy farms. (His other option was to drive ambulance.)

My father is what the world would call “a common man,” yet he has managed to leave an enduring legacy for his own children & grandchildren. What frightens me is that I am capable of undoing, in one generation, all that has been entrusted to me. One generation is all it takes; one generation is all we have. Oh Lord, let me have the same courage to pass this legacy on to my children.

As fathers, we have an obligation to give even more than we received. Let us father our families in such a way that when we die, our children will be able to stand on our shoulders and say, I had such a wonderful father that if I have any weakness as a father, I have only myself to blame.

I love you Dad, Happy Father's Day!

On Enjoying Not Envying Our Heroes in the Faith

--from Justin Taylor

John Piper on Charles Spurgeon and his mind-boggling productivity for the gospel:

What shall we make of such a man? Neither a god nor a goal. He should not be worshiped or envied. He is too small for the one and too big for the other. If we worship such men, we are idolaters. If we envy them, we are fools.

Mountains are not meant to be envied. They are meant to be marveled at for the sake of their Maker. They are mountains of God. . . .We are to benefit from them without craving to be like them. When we learn this, we can relax and enjoy them. . . .

Let us be, by the grace of God, all that we can be for the glory of God (1 Corinthians 15:10). In our smallness, let not become smaller by envy, but rather larger by humble admiration and gratitude for the gifts of others.

—John Piper, “Mountains Are Not Meant to Envy: Awed Thoughts on Charles Spurgeon,” in A Godward Life (Sisters, OR: Multnomah, 1997), pp. 264-265.

On Abusing Matthew 18

by D. A. Carson

D. A. Carson is research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois.

Several years ago I wrote a fairly restrained critique of the emerging church movement as it then existed, before it morphed into its present diverse configurations.1 That little book earned me some of the angriest, bitterness-laced emails I have ever received—to say nothing, of course, of the blog posts. There were other responses, of course—some approving and grateful, some thoughtful and wanting to dialogue. But the ones that displayed the greatest intensity were those whose indignation was white hot because I had not first approached privately those whose positions I had criticized in the book. What a hypocrite I was—criticizing my brothers on ostensible biblical grounds when I myself was not following the Bible’s mandate to observe a certain procedure nicely laid out in Matt 18:15–17.

Doubtless this sort of charge is becoming more common. It is regularly linked to the “Gotcha!” mentality that many bloggers and their respondents seem to foster. Person A writes a book criticizing some element or other of historic Christian confessionalism. A few bloggers respond with more heat than light. Person B writes a blog with some substance, responding to Person A. The blogosphere lights up with attacks on Person B, many of them asking Person B rather accusingly, “Did you communicate with Person A in private first? If not, aren’t you guilty of violating what Jesus taught us in Matthew 18?” This pattern of counter-attack, with minor variations, is flourishing.

To which at least three things must be said:

(1) The sin described in the context of Matt 18:15–17 takes place on the small scale of what transpires in a local church (which is certainly what is envisaged in the words “tell it to the church”). It is not talking about a widely circulated publication designed to turn large numbers of people in many parts of the world away from historic confessionalism. This latter sort of sin is very public and is already doing damage; it needs to be confronted and its damage undone in an equally public way. This is quite different from, say, the situation where a believer discovers that a brother has been breaking his marriage vows by sleeping with someone other than his wife, and goes to him privately, then with one other, in the hope of bringing about genuine repentance and contrition, and only then brings the matter to the church.

To put the matter differently, the impression one derives from reading Matt 18 is that the sin in question is not, at first, publicly noticed (unlike the publication of a foolish but influential book). It is relatively private, noticed by one or two believers, yet serious enough to be brought to the attention of the church if the offender refuses to turn away from it. By contrast, when NT writers have to deal with false teaching, another note is struck: the godly elder “must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it” (Titus 1:9 NIV).

Doubtless one can think up some contemporary situations that initially might make one scratch one’s head and wonder what the wise course should be—or, to frame the problem in the context of the biblical passages just cited, whether one should respond in the light of Matt 18 or of Titus 1. For example, a local church pastor may hear that a lecturer in his denominational seminary or theological college is teaching something he judges to be outside the confessional camp of that denomination and possibly frankly heretical. Let us make the situation more challenging by postulating that the pastor has a handful of students in his church who attend that seminary and are being influenced by the lecturer in question. Is the pastor bound by Matt 18 to talk with the lecturer before challenging him in public?

This situation is tricky in that the putative false teaching is public in one sense and private in another. It is public in that it is not a merely private opinion, for it is certainly being promulgated; it is private in the sense that the material is not published in the public arena, but is being disseminated in a closed lecture hall. It seems to me that the pastor would be wise to go to the lecturer first, but not out of obedience to Matt 18, which really does not pertain, but to determine just what the views of the lecturer really are. He may come to the conclusion that the lecturer is kosher after all; alternatively, that the lecturer has been misunderstood (and any lecturer with integrity will want to take pains not to be similarly misunderstood in the future); or again, that the lecturer is dissimulating. He may feel he has to go to the lecturer’s superior, or even higher. My point, however, is that this course of action is really not tracing out Jesus’ instruction in Matt 18. The pastor is going to the lecturer, in the first instance, not to reprove him, but to find out if there really is a problem when the teaching falls in this ambiguous category of not-quite-private and not-quite-public.

(2) In Matt 18, the sin in question is, by the authority of the church, excommunicable—in at least two senses.

First, the offense may be so serious that the only responsible decision that the church can make is to thrust the offender out of the church and view him or her as an unconverted person (18:17). In other words, the offense is excommunicable because of its seriousness. In the NT as a whole, there are three categories of sins that reach this level of seriousness: major doctrinal error (e.g., 1 Tim 1:20), major moral failure (e.g. 1 Cor 5), and persistent and schismatic divisiveness (e.g., Titus 3:10). These constitute the negative flipside of the three positive “tests” of 1 John: the truth test, the obedience test, and the love test. In any case, though we do not know what it is, the offense in Matt 18 is excommunicable because of its seriousness.

Second, the situation is such that the offender can actually be excommunicated from the assembly. In other words, the offense is excommunicable because organizationally it is possible to excommunicate the offender. By contrast, suppose someone in, say, Philadelphia were to claim to be a devout Christian while writing a book that was in certain ways deeply anti-Christian. Suppose a church in, say, Toronto, Canada decided the book is heretical. Such a church might, I suppose, declare the book misguided or even heretical, but they certainly could not excommunicate the writer. Doubtless they could declare the offender persona non grata in their own assembly, but this would be a futile gesture and probably counter-productive to boot. After all, the offender might be perfectly acceptable in his own assembly.2 In other words, this sort of offense might be excommunicable in the first sense—i.e., the false teaching might be judged so severe that the offender deserves to be excommunicated—but is not excommunicable in the second sense, for the organizational reality is such that excommunication is not practicable. The point to observe is that whatever the offense in Matthew 18, it is excommunicable in both senses: the sin must be serious enough to warrant excommunication, and the organizational situation is such that the local church can take decisive action that actually means something. Where one or the other of these two senses does not apply, neither does Matthew 18.

One might of course argue that it is the part of prudential wisdom to write to authors before you criticize them in your own publication. I can think of situations where that may or may not be a good idea. But such reasoning forms no part of the argument of Matthew 18.

(3) There is a flavor of play-acting righteousness, of disproportionate indignation, behind the current round of “Gotcha!” games. If Person B charges Person A, who has written a book arguing for a revisionist understanding of the Bible, with serious error and possibly with heresy, it is no part of wisdom to “Tut-tut” the narrow-mindedness of Person B and smile condescendingly and dismissively over such judgmentalism. That may play well among those who think the greatest virtue in the world is tolerance, but surely it cannot be the honorable path for a Christian. Genuine heresy is a damnable thing, a horrible thing. It dishonors God and leads people astray. It misrepresents the gospel and entices people to believe untrue things and to act in reprehensible ways. Of course, Person B may be entirely mistaken. Perhaps the charge Person B is making is entirely misguided, even perverse. In that case, one should demonstrate the fact, not hide behind a procedural matter. And where Person B is advancing serious biblical argumentation, it should be evaluated, not dismissed with a procedural sleight-of-hand and a wrong-headed appeal to Matthew 18.

1^D. A. Carson, Becoming Conversant with the Emerging Church: Understanding a Movement and Its Implications (Grand Rapids: Zondervan, 2005).

2^This argument could be ratcheted up to the denominational level for those who—mistakenly, in my view—think that “church” in Matt 18 has that sort of multi-assembly organization in view.

God is not politically correct...sorry.

Dispensing of justice (executing a murderer) is not returning "hate for hate" nor is it a violation of God's Law (Thou shalt not MURDER.) AND, it is NOT a violation of "love your enemies." It does not diminish the Image of God, it affirms its dignity. It is not an assault on the image of God, but a defense of it.