I’ve just added a new article in Dutch:
This translation was originally published here at Een in waarheid.
The English original can be found here: Are All Sins Equal?
I’ve just added a new article in Dutch:
This translation was originally published here at Een in waarheid.
The English original can be found here: Are All Sins Equal?
If you’re just tuning in, Australia is in the midst of an enormous national discussion on marriage. Today ballots are being sent to all eligible Australian voters asking whether marriage should be redefined to include same-sex couples. Voters are to tick the “Yes” or “No” box and then mail it back to the Australian Bureau of Statistics, who will announce a result on November 15. The debate about this matter has been robust but also, sadly, at times uncivil.
Christians need to realize something important about this debate. The real issue is not marriage. The abandonment of the traditional view of marriage is just a symptom of a far deeper problem in Australian society (and Western society as a whole). What we are witnessing is a clash of worldviews. There is a worldview informed by the Bible, and then there are a host of unbelieving worldviews lined up against that worldview. It’s not just about one issue — dig a little deeper and you’ll find that there is disagreement about many more things. In fact, there’s disagreement on almost every fundamental thing.
So what is a worldview? It’s simply the way one views the world. It’s a complete package of beliefs about all kinds of important things. For example, a worldview includes how you perceive history: does it have a beginning and an end? Is there someone in control of it? A worldview includes how you think about ethics or morality: are there absolute moral standards? How does one define them? A worldview includes how you think about God: is there a personal God, a Creator distinct from his creation yet involved with it? It involves how you regard humanity: are we distinct from animals or to be included with them as simply more evolved animals? It involves all those things, and far more.
The foundation for a Christian worldview is in Proverbs 3:6, “In all your ways acknowledge him, and he will make straight your paths.” The Christian’s worldview starts with wisely acknowledging God and what he says in his Word as public, objective truth. All unbelieving worldviews start with the human being as an autonomous agent — you’re a law unto yourself. It’s the Satanic lie told to Eve in the Garden of Eden: you don’t need God. You make up your own mind as to what is true and good. These completely different foundations mean that these worldviews typically go in completely different, usually antithetical, directions.
The Christian believes that there is a personal Triune God and he is not silent. He has revealed himself in the inspired, infallible, and inerrant Scriptures of the Old and New Testament. Unbelieving worldviews are at best skeptical about such a God and the possibility of trustworthy revelation from him. Christians believe that morality is directly connected to the character of this Triune God. What is right and wrong is defined by his very nature as revealed in the Bible. Unbelieving worldviews can be dogmatic about right and wrong too, but ultimately morality is defined either by the whim of the individual or of society — there is no firm foundation for absolute right and wrong. Christians believe that human beings are creatures. We were created by God in his image, and therefore all human beings ought to be treated with dignity and respect. Unbelieving worldviews simply regard human beings as another species in the animal kingdom. Yes, more highly evolved, but not essentially as of more worth than any of the other animals. Ironically, despite that view, unbelievers can be quite insistent on human rights, but that kind of talk is just writing cheques that their worldview can’t cash. Christians also believe that human beings today are fallen creatures, rebels against the Creator who notices rebellion and will punish it. People need the redemption, healing, and forgiveness available in Jesus Christ. Unbelieving worldviews maintain that we are all essentially good and getting better. There’s definitely no need for divine intervention or rescue, because there is no ultimate justice.
When it comes to marriage, Christians come at this from within this total worldview package. Marriage is included in our total way of looking at the world, a worldview based on God’s revelation in the Bible. We believe in creation — that God created the first man and the first woman and brought them together in marriage. He instituted marriage as a lifelong commitment between one man and one woman. We believe that some things are right and other things are wrong — and it’s not determined by how we feel or what society thinks. There is an absolute standard for morality that’s been given to humanity in the Bible. You see, it’s not just a different view of who should be allowed to get married. We inhabit totally different ways of looking at the world. If there’s to be a way forward, we have to find a way to identify and discuss those different worldviews.
But how? Let me make a couple of brief suggestions.
One is that believers be up front about why they stand where they do. We need to make it clear that we think as we do because we’re Christians and because we have a worldview based on what the Bible teaches. If unbelievers dig deeper, they’ll find that we have all kinds of disagreeable beliefs about God, humanity, history, biology, ethics — and they’re all part of who we are as Christians. For us to deny any one part of that package is to deny the whole. It’s the whole package which gives us a coherent and consistent worldview.
Another suggestion is that we ought to learn the art of asking the types of questions that expose unbelieving worldviews as bankrupt. For example, when we hear someone talk about “marriage equality” as a human right, then let’s talk about human rights. Let’s ask where human rights come from, whether they’re absolute, who defines them, why it should be regarded as evil if someone violates them, etc. We need to ask the questions in such a way that the unbeliever, with his or her answers, is brought to the inevitable conclusion. For help in learning how to do this effectively, I highly recommend Tactics, by Gregory Koukl (see my review here).
Our ultimate goal is not to win a debate about same-sex “marriage.” Ultimately, our goal is to persuade people to the Christian faith, to be God’s instruments to lead them to Christ. We want the unbelievers in our lives to see that their worldview is a vain fantasy that can’t account for the way the world really is. We want them to flee their destructive fantasies and get into the real world where there is a real God who really reveals himself in the Bible, and who really sent his Son to redeem us from our foolishness.
“For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ…” — 2 Corinthians 10:3-5
At the moment, we are in the throes of a debate about marriage here in Australia. I’ve been through that debate already once in Canada and I’ve observed it take place in the United States as well. So this feels like my third time around. Each time I’ve noticed that Christians sometimes soft pedal the Bible’s teaching about homosexuality by arguing that all sins are the same. In other words, my extra-marital heterosexual lust is no less a sin than the gay person’s homosexual lust. Sin is sin and it is all equally wicked.
In a sense this is true. It’s true in the sense of every sin being equally deserving of God’s wrath. What to us is a small trifling sin is in the eyes of God a tremendous offense. This is directly related to the holy majesty of the one sinned against. If you sin even slightly against infinitely holy majesty, you incur an infinite debt. But this line of discussion can’t go very far since, in the nature of the case, we’re not just slight sinners — see Romans 3:10-18.
As true as it is that every sin equally deserves God’s wrath, it is equally true that Scripture teaches that some sins are worse than others in God’s sight. This is immediately evident from the Old Testament law. Some sins, like blasphemy, were punishable with death, whereas others received lighter penalties. In Ezekiel 8:6, God points out to Ezekiel the great idolatrous abominations in Jerusalem. Then he says, “But you will see still greater abominations.” There are great abominations, and then there are greater abominations.
The Westminster Shorter Catechism captures the biblical teaching on this in QA 83:
Q. Are all transgressions of the law equally heinous?
A. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.
The Westminster Larger Catechism in QA 151 expands on this and explains what the aggravations are. They fall under four broad categories: from the persons offending, from the parties offended, from the nature and quality of the offence, and from circumstances of time and place. So, if you’re an older Christian who should know better or an office bearer, your sin carries more weight. If your sin was against a weaker brother, your sin is worse. If you broke several commandments in one go, that’s to be regarded as more heinous. If your sin was committed publicly, that’s worse than if it was committed privately.
As a quick aside, you might be wondering whether this is touched on in the Heidelberg Catechism. Well, it is, but just not directly. Some sins being worse than others is implied in Lord’s Day 36 on the third commandment. We confess that “no sin is greater or provokes God’s wrath more than the blaspheming of his name. That is why he commanded it to be punished with death.” So, blasphemy is worse than, say, adultery or false witness. Some sins are worse than others.
There is no doubt that Scripture describes homosexual lusts and behaviour as abominable (Lev. 20:13). The Bible uses strong language about these sins to impress upon us how God regards these things as completely contrary to his design for the human race. While heterosexual extra- and non-marital lusts and behaviours are sinful, they retain something of what is natural in that they involve the opposite sex. Homosexual lusts and behaviour are worse because they bring in the additional element of overturning what the Creator God designed to be natural. This is what the Bible is saying in Romans 1:26-27 — it speaks of trading in natural relations for unnatural.
However, when we speak about sins in terms of their heinousness, we ought always to remember that there is, in Scripture, a sin that is even worse than a homosexual lifestyle. As Greg Bahnsen once described it, “there is a sin worse than sodomy” in the Bible. It’s found in Matthew 10. Jesus sent out his apostles to preach and teach amongst “the lost sheep of the house of Israel” — God’s covenant people. While they did that, the possibility was there that they would meet with unbelief. In such a case, they were to shake the dust off their feet as they left that town — signifying that these people are unclean. Then Jesus adds in verse 15, “Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town.” Sodom and Gomorrah were notorious for their sexual immorality and “unnatural desire” (Jude 7). Christ was saying that there is something far worse than what Sodom and Gomorrah did: to be a child of the covenant and to reject the Saviour. To have God call you his own, for him to send you the Saviour with the glad tidings of the gospel, and for you to reject him — that is something God calls worse than homosexuality. It’s a warning to people in the church today.
Realize this: we all have sins great and small sinking us into the depths. Yet, no matter what our sins are, there is a Saviour whose atoning work is sufficient to wipe it all out. The saving work of Jesus is there for all who feel the weight of their sin and long for that burden to be lifted. Even as we speak about some sins which are more heinous than others, let’s also always speak about the grace which is super-abounding in Jesus Christ.
Over the last few years, I have written several times about my concerns regarding the Reformed Churches in the Netherlands. Occasionally, I’ve received feedback from members of the RCN, including office bearers. Some of the reaction has been encouraging – in the sense that the correspondents shared my concerns. Others have been negative and even sometimes hostile.
In one instance, a brother from the RCN wrote to express his surprise that I could be a doctor in theology and not endorse the direction of the RCN. In his way of thinking, any intelligent and educated person would surely see that the RCN was going the right way. In another instance, a brother wrote and suggested that I had neglected the issues. Moreover, with my concerns I was relegating the churches I serve to irrelevance in this contemporary world. If we want to be relevant missionary churches, he wrote, we have to be open to new insights and prepared to enter new paradigms.
I have heard these sorts of things before while serving as a pastor in Canada. The same types of arguments have been used to promote the acceptance of theistic evolution. We were told that intelligent and educated people are not going to be able to accept at face value what the Bible teaches about creation – for example, that the universe was created in six ordinary days, and that man was created as a special creation of God from the dust of the earth on day six. I have always said that if intelligent and educated people will not accept that, then they need to repent of their unbelief. We were told that being an outward looking, missionary church means that we need to accommodate what “science” tells us about origins. No one will take us seriously if we just maintain what the Bible says. We will become irrelevant if we are creationists. To that, I have always said that our calling is not to be relevant, but to be faithful to the Word of God. The world does not set our agenda.
That was about creation. But what about women in office? In what follows, let me reflect a little bit on Synod Meppel’s decision from a missionary perspective. What difference does it make for the missionary calling of the church to have women in office or not?
Our Saviour sent out his church into this world with the Great Commission. He sent the church to preach the gospel to all humanity. Moreover, he also instructed us to teach new disciples about everything that he has commanded in his Word. Mission includes not only preaching the gospel, but also discipling new converts in following God’s will. That includes his will for the roles of men and women in the church. When it comes to mission, there is no way to avoid these issues. A Reformed approach to mission begins with the preaching of the gospel, but it certainly doesn’t end there. If Christ teaches us in his Word that only men are to serve in the offices of the church, then Reformed missionaries must teach what Christ teaches in his Word.
However, the gospel itself is threatened by the direction that the Reformed Churches in the Netherlands has taken. This is because the authority of Scripture itself is under attack. Everyone must understand this: we are not dealing with questions of exegesis. Instead, we are confronted with questions at the most basic level of hermeneutics. Is the Bible the inspired Word of God? Is the Bible infallible and inerrant revelation from the Holy Spirit? Did the Holy Spirit say that only men are to serve in the offices of the church? We are back to the most basic question confronting Adam and Eve in Genesis 3: “Did God really say?” Then the question was about fruit, now it’s about the place of women in the church: “Did God really say that only men can serve as office bearers?”
When a high view of the authority of Scripture is lost, then everything is up for grabs, including the gospel itself. Once you begin questioning whether the Spirit really said some things in Scripture, there is nothing preventing you anymore from questioning whether the Spirit said everything. Of all the offensive teachings in the Bible, nothing is more offensive to unregenerated human nature than the cross and the penal substitutionary atonement offered there. It is only a matter of time before the biblical gospel of Christ crucified is questioned, compromised and, eventually, even completely lost.
The historic Reformed view of Scripture is that nothing and no one stands above Scripture. With their decision at Synod Meppel, the Reformed Churches in the Netherlands have betrayed that view. And since Christian mission and commitment to the Great Commission depends on a high view of Scripture, the time will come when this new view of the Bible will gut the missionary endeavours of the RCN.
We’re told that we need to change our view on such matters as women in office in order to stay relevant to the culture. But I ask: since when has it been our priority to be relevant to an unregenerate and lost culture? The true church has always been odd and out of place in this world. Augustine rightly contrasted the City of God (the church) with the City of Man (the world). These are two different worlds at odds with one another. While we want to reach that other world, we must do so on God’s terms, not on the terms of unregenerate culture. When it comes to mission and evangelism, faithfulness is to be our greatest concern, not relevance.
A colleague who serves as a missionary in Brazil has been reading a book by Nancy Pearcey, Total Truth. On Facebook he posted this excerpt from the book:
It is a common assumption that, in order to survive, churches must accommodate to the age. But in fact, the opposite is true: in every historical period, the religious groups that grow most rapidly are those that set believers at odds with the surrounding culture. As a general principle, the higher a group’s tension with mainstream society, the higher its growth rate.
My colleague noted that the RCN’s compromise on women in office is inevitably going to relegate them to decline and insignificance. History demonstrates that this is correct. In church after church, chasing after relevance by accommodating Scripture to the culture has led to vapid, weak, and puerile churches. These are churches that do next to nothing for the advance of the gospel anymore. In North America and elsewhere, churches that have gone down this path end up meeting on Sundays with a few old ladies – and no mission work at all. Women in office will eventually spell the end of mission.
It is counter-intuitive to think it. Fallen human nature thinks that relevance must be the way to missionary success. But mission is the way of the cross, and the cross turns human thinking upside down. The cross is foolishness – no one would think that God would save through something so offensive, and yet he does. Some missiologists might think that God will give us success through pandering to the world and its feminist ideology. But the Scriptures teach us to expect God’s blessing when we are faithful to the Word, despite the fact that it grossly offends the world.
With all my heart, I deeply lament the decision of Synod Meppel. It grieves me enormously when I see churches that were once faithful taking this unfaithful path. One of the saddest things is what it is going to do to the missionary witness of the RCN. This is going to be a tremendous set-back when it comes to the advance of the gospel. Satan laughs as God’s Word is twisted in the name of mission and being relevant to the culture. And while I grieve, I am sure that our Lord Jesus Christ is grieving even more. The church entrusted to take his Word to the world has betrayed it. That’s a tragedy of the highest order.
Last week, the Reformed Churches in the Netherlands decided to open all the offices of the church (minister, elder, deacon) to women. Here’s a reflection from someone who’s seen the downward spiral of the RCN from the inside.
Photo by Sabrina c via Flickr (CC)
When asked by a friend for a response to the decision by the Dutch GKV (Reformed Churches (Liberated)) to ordain women in all offices, I felt emotionally numb. As an adult convert to Christianity, the GKV was the church I was catechized and baptized in and where I discovered the richness of Reformed doctrine. Sure, in places that beauty was encrusted with the barnacles of cultural traditions that had arisen out of the peculiar history of the denomination and the cultural and intramural fights that had taken place over the preceding fifty years but the gospel was there.
Since moving to the United States in 2002, however, I have witnessed from a distance the rapid march towards a new hermeneutic and ecclesiology heavily infused with postmodern views of culture. It is hard to diagnose where things started to go wrong, and in any…
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