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Recently a loved one labeled me an “idealist”: I think he intended it as a rebuke–as something I should be ashamed of, and change. But I am happy to accept this label, because it is Biblical to be an idealist. Let me explain why.

i·de·al·ist

1. a person who cherishes or pursues high or noble principles, purposes, goals, etc. Synonyms: optimist, perfectionist, reformer, visionary, utopianist. Antonyms: pragmatist, skeptic, cynic.

2. a visionary or impractical person. Synonyms: romantic, romanticist, dreamer, stargazer. Antonyms: realist, materialist.

3. a person who represents things as they might or should be rather than as they are: “My friend is an idealist, who somehow thinks that we always agree.”

4. a writer or artist who treats subjects imaginatively.

5. a person who accepts the doctrines of philosophical idealism, as by representing things in an ideal form, or as they might or should be rather than as they are.

Obviously, there are bad forms of idealism: being overly optimistic, failing to account for negative realities; being impractical with regard to economic, social, and domestic responsibilities, etc.

But I want to identify with Biblical idealism, especially when it comes to the Christian life and ministry (theology; especially practical theology–what we DO with our lives). Like Jesus, who said, “Be perfect, even as your Father in Heaven is perfect” (Matthew 5:48), I seek to strive for perfection of spiritual life, morally, Biblically, economically, domestically, socially, evangelistically, and ministerially. I want to LIVE BY THE BIBLE as much as I can. That’s the ideal. That’s the reform I feel responsible to before God my Father and my Judge. This is very idealistic, I admit; but I refuse to succumb to the less-than-ideal for the sake of an easy, convenient American church religion; or an American economic dream life. This is why, at the age of 29, I am so bent toward Christian spirituality or mysticism. I am pursuing sainthood, because the Bible says, “Follow peace with all men, and holiness, without which no man shall see the Lord” (Hebrews 12:14). How can I not be an idealist? Why should I compromise with the less-than-ideal vision of the Christian life that seeker-sensitive pastors would have me buy into? Or the antinomians, universalists, and friendship evangelists? I have to LIVE BY THE BIBLE:–that is my upward calling; that is my idealism. Biblical Christian idealists practice self-perfection; they try to improve themselves by means of Biblical obedience, or progressive sanctification.

Pragmatists, on the other hand, skip over the self-improvement idea; and just default to whatever option is the most reasonable and easy for their immediate benefit or pleasure. The opposite view of Biblical idealism would be that of the common stock American pragmatist.

prag·ma·tist

1. a person who is oriented toward the success or failure of a particular line of action, thought, etc.; a practical person.

2. action or policy dictated by consideration of the immediate practical consequences rather than by theory or dogma.

Pragmatism is not of faith; it is practical rationalism; it is of “immediate” gratification, and not “by dogma” or theology, or Scripture, or the wisdom of the Christian tradition. It is earthly-minded decision making, and not faith-based. It does not pray; it does not rely on the guidance of the Holy Spirit. It only asks, “What is the most logical and easiest way for me to solve this economic or physical problem?” It draws conclusions and takes action on that thought alone. There is no prayer; no faith; no God to follow, mind you—in the pragmatic lifestyle. All is your own mind guiding your actions; all is for the American Dream, and coveting, and greed, and feeling a sense of security. There are no radical steps of faith in Christ (for that would be too “idealistic”). Pragmatists don’t understand religious idealists, Christian or otherwise. All they understand is what works for them, to make life easy. And if life is not easy, then they get depressed (or even suicidal, as in the Great Depression). Pragmatists only go with what is logically CONVENIENT; and ECONOMICALLY and SOCIALLY EASY. They do not have the patience to wait for deliverance by God’s hand; THEY DO NOT LIVE BY FAITH IN GOD; and they are usually LOVERS OF MONEY. They succumb to the evils of the world system and do not stand up against those evils. They are easy prey for ill-gotten gain; in their mind, THE END ALWAYS JUSTIFIES THE MEANS–AND MIGHT ALWAYS MAKES RIGHT. They are (sometimes) put to shame by the idealists, because all too often they’ve had to make moral compromises (sins) for the sake of their pragmatism–to get into their physically comforting, yet spiritually and morally destitute condition.

Biblical Idealists I Intend to Imitate for the Rest of My Life

Abraham – follows God’s Spirit instead of pragmatically settling in a prosperous city like Sodom.

Moses – follows God’s Spirit instead of pragmatically settling for an easy life in Egypt.

Elijah – Old Testament prophet; follows God’s Spirit and confronts the king’s prophets of Baal in a time of widespread apostasy, risking his life.

John the Baptist – confronts the hypocrisy, adultery, and worldliness of Herod and the Pharisees, risking his life, costing him his head.

Jesus – the same; the reason why they crucified Him.

Francis of Assisi – Catholic saint; seeks a life of Christlike perfection in a time of moral compromise among the clergy.

Martin Luther – Protestant reformer; remains faithful to Scripture regarding the doctrines of salvation–even though all the clergy said different; and were mostly corrupt.

Richard Baxter – ejected Puritan; the same.

John Wesley – revivalist; the same.

Charles Finney – revivalist; the same.

Leonard Ravenhill – revivalist; the same.

The Apostle Paul makes the distinction between cheap grace antinomianism (3:5-8) and Jewish ‘law-salvation’ (3:20-21, 28) from his Gospel, which brings wretched, depraved sinners into a right relationship with God on the basis of faith alone in the blood of Jesus (3:25). Far from reaching a lawless antinomian outcome, Paul says this faith in the blood of Christ leads Christians to “uphold the law” by holy living (3:31).

Correction

15:38 – A glitch in the video makes my voice sound unnaturally deep, like Darth Vader! Sorry. Turns out it highlighted an important point I was trying to make! To God be the glory! “No one will be declared righteous in His sight by the works of the law“ (Romans 3:20a).

Further Reading on the
History of the Conservative Holiness Movement

Black, Brian. The Holiness Heritage.

Thornton, Wallace. The Conservative Holiness Movement: A Historical Appraisal.
—–. Radical Righteousness.

Sidwell, Mark. “The Conservative Holiness Movement” –
http://lgdata.s3-website-us-east-1.amazonaws.com/docs/474/231458/SidwellMarkConservativeHoliness.pdf

Snider, William. “The History of the Holiness Movement” –   http://www.classicholinesssermons.com/?cat=49

The Apostle Paul judges the hypocritical judging of the Judaizers, at the church of Rome, because they were evil.

The Apostle Paul introduces his letter to the Romans, with two major themes of salvation: holiness and the wrath of God:–“holiness or Hell.” The first section speaks of Gospel holiness (1:1-17); the second section speaks of the wrath of God against the wicked (1:18-32).

Corrections
At 18:00 – I say Romans 5:5, but meant to say Romans 5:9 speaks of being “saved from God’s wrath.”

At 46:26 – I say, “As the Word says,” but meant to say “as the hymn says.”

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Description originally from here.

an·ti·no·mi·an noun [an-ti-ˈnō-mē-ən] One who holds that under the Gospel dispensation of grace the moral law is of no use or obligation because faith alone is necessary to salvation. —Merriam-Webster’s dictionary

Hotly debated since the sixteenth century in the Reformed theological tradition, and still a burning issue today, antinomianism has a long and complicated story.

This book is the first to examine antinomianism from a historical, exegetical, and systematic perspective. More than that, in it Mark Jones offers a key—a robust Reformed Christology with a strong emphasis on the Holy Spirit—and chapter by chapter uses it to unlock nine questions raised by the debates.

Table of Contents

1. Lessons from History
2. The Imitation of Christ
3. The Law
4. The Law and the Gospel
5. Good Works and Rewards
6. Amor, Amor
7. Assurance
8. Rhetoric
9. Toward a Definition and a Solution

Author Mark Jones (PhD, Leiden University) is Senior Minister at Faith Vancouver Presbyterian Church (PCA) and Research Associate at the University of the Free State in Bloemfontein, South Africa. He has written and edited several books and most recently coauthored A Puritan Theology: Doctrine for Life.

Endorsements  “Mark Jones’s monograph is the work of a Puritan-minded scholar and theologian who understands these things well, has researched historic antinomianism with thoroughness, and has many illuminating things to say about it. His book is a pioneering overview that I commend most warmly, particularly to pastors. Why to them? Start reading it, and you will soon see.” – J. I. Packer

“The problem of antinomianism is a hardy perennial for the church. There is a mischievous movement afoot at the moment whose soaring rhetoric about grace is matched by an equally casual presumption on the same. Mark Jones’s book is thus to be welcomed: it is Biblically grounded, historically sensitive, and above all timely. In addition, through his careful attention to the role of Christ in Scripture and in historical Reformed confessional treatments of sanctification, Jones provides a significant supplement to other recent books pleading for a Biblical emphasis on personal piety.” — Carl R. Trueman, Paul Woolley Professor of Church History, Westminster Theological Seminary, PA; Pastor of Cornerstone Presbyterian Church (OPC) Ambler, PA

“We are living in a deeply encouraging day when the sovereignty of God’s grace is being rediscovered far and wide. But, as has happened in the past, when such times of Biblical ressourcement have occurred, the error of antinomianism has made its appearance. This new work by Mark Jones is thus a timely tract for the times. It is rich in Scriptural argument, illustrations from church history, and vigorous application. May it have a wide reading and even wider heeding!” — Michael A. G. Haykin, Professor of Church History and Biblical Spirituality, The Southern Baptist Theological Seminary, Louisville, KY

“Though in the popular imagination antinomianism is often simply identified with a denial of the positive role of God’s moral law in the Christian life, Jones demonstrates that it includes a number of additional elements—a belittling of Christ’s example of holiness as a pattern for the Christian life (imitatio Christi); a diminishment of the law of God as a true means of sanctification; an unbalanced conception of the relationship between Law and Gospel; a reluctance to acknowledge the Biblical emphasis upon rewards as a legitimate motive for Christian obedience; and a failure to recognize the role of good works as a secondary ground for the believer’s assurance of salvation. However, the principal strength of Jones’s argument against antinomianism resides in his emphasis upon the fullness of Christ’s person and saving work. Jones shows how a proper understanding of the work of Christ includes both the Gospel benefits of free justification and progressive sanctification. In doing so, Jones nicely exposes one of the ironies of antinomianism—in the name of preserving the Gospel, antinomianism typically truncates it.” — Cornelis P. Venema, President, Professor of Doctrinal Studies, Mid-America Reformed Seminary

“What does a seventeenth century theological controversy have to do with Christian living in the twenty-first century? Everything. With the acumen of an historian and the heart of a pastor, Mark Jones deftly guides readers through one of the most tangled and most important set of issues facing the Reformed church. If you want to preach the Gospel with greater Biblical clarity, or learn how better to apply the Gospel to your daily life, pick up this book and begin reading.” — Guy Prentiss Waters, Ph.D., Professor of New Testament, Reformed Theological Seminary

“Church history records that the doctrinal pendulum often swings from one dangerous extreme to the other. This present day is no exception. The legalistic abuses of recent decades are now being replaced with a hyper-grace license to sin. Sad to say, portions of the Reformed community have given shelter to this new Antinomianism, claiming that personal obedience to the Law of Christ is merely optional. Often trendy with ‘the young, restless, and Reformed,’ [THE NEW CALVINISTS; JOHN PIPER, etc] this toxic message is poisonous to the soul. In this excellent work, Mark Jones exercises considerable skill in exposing the fatal flaws of this anti-law, cheap-grace easy-believism. Throughout these pages you will find the theological clarity needed to reject the twisted errors of legalism and license and to embrace a true, grace-inspired, Spirit-empowered obedience to the Scripture.” — Dr. Steven J. Lawson, Senior Pastor of Christ Fellowship Baptist Church, Mobile, AL

All the books in this bibliography are from an anti-seeker-sensitive viewpoint; the viewpoint I heartily agree with! Because the Seeker-Sensitive Movement is SUCH AN ABOMINATION!

DeWaay, Bob. Redefining Christianity: Understanding the Purpose Driven Movement. Springfield, MO: 21st Century Press, 2006. A rebuttal of Rick Warren’s teachings.

Gilley, Gary. This Little Church Went to Market: The Church in the Age of Entertainment. Darlington, England: Evangelical Press, 2005. #1 RANKING.

Houdmann, S. Michael. “Should a Church Be Seeker Sensitive?” GotQuestions.org.

Hutchings, Noah. The Dark Side of the Purpose Driven Church: Expanded Edition. Bethany, OK: Bible Belt Publishing, 2007. Written by a traditional pastor who’s church was hijacked and supplanted by a new seeker-sensitive pastor.

Klenck, Bob. “Diaprax and the Church–Manipulating the Church into Globalism.” Video. This M.D. gives a highly educated and critical evaluation of the Seeker-Sensitive Movement. 2 hours and 43 minutes.

MacArthur, John. Ashamed of the Gospel: When the Church Becomes Like the World. 3rd ed. Wheaton, IL: Crossway Books, 2010. #2 RANKING.

Pritchard, G. A. Willow Creek Seeker Services: Evaluating a New Way of Doing Church. Grand Rapids, MI: Baker Book, 1996. #3 RANKING.

Smith, Warren. Deceived On Purpose: The New Age Implications of the Purpose-Driven Church. Magalia, CA: Mountain Stream Press, 2004.

Sundquist, James. Who’s Driving the Purpose Driven Church? Bethany, OK: Bible Belt Publishing, 2004. A thorough rebuttal of Rick Warren’s teachings.

The following are extracts from The Smalcald Articles, contained in the Lutheran Book of Concord. All of this was written by Martin Luther in 1537. Read it; and preach the Gospel to every creature! (Mark 16:15).

Of Sin. – Part III, Article I.

1] Here we must confess, as Paul says in Rom. 5:12, that sin originated [and entered the world] from one man Adam, by whose disobedience all men were made sinners, [and] subject to death and the devil. This is called original or capital sin.

2] The fruits of this sin are afterwards the evil deeds which are forbidden in THE TEN COMMANDMENTS, such as [distrust] unbelief, false faith, idolatry, to be without the fear of God, presumption [recklessness], despair, blindness [or complete loss of sight], and, in short not to know or regard God; furthermore to lie, to swear by [to abuse] God’s name [to swear falsely], not to pray, not to call upon God, not to regard [to despise or neglect] God’s Word, to be disobedient to parents, to murder, to be unchaste, to steal, to deceive, etc.

3] This hereditary sin is so deep [and horrible] a CORRUPTION OF NATURE that no reason can understand it, but it must be [learned and] believed from the revelation of Scriptures, Ps. 51:5; Rom. 6:12ff ; Ex. 33:3; Gen. 3:7ff…

Of the Law. – Part III, Article II.

1] Here we hold that the Law was given by God, first, to restrain sin by threats and THE DREAD OF PUNISHMENT [HELL], and by the promise and offer of grace and benefit. But all this miscarried on account of the wickedness which sin has wrought in man. 2] For thereby a part [some] were rendered worse, those, namely, who are hostile to [hate] the Law, because it forbids what they like to do, and enjoins what they do not like to do. Therefore, wherever they can escape [if they were not restrained by] punishment, they [would] do more against the Law than before. These, then, are the rude and wicked [unbridled and secure] men, who do evil wherever they [notice that they] have the opportunity.

3] The rest become blind and arrogant [are smitten with arrogance and blindness], and [insolently] conceive the opinion that they observe and can observe the Law by their own powers, as has been said above concerning the scholastic theologians; thence come the hypocrites and [self-righteous or] false saints.

4] But the chief office or force of the Law is that it reveal original sin with all its fruits, and show man how very low his nature has fallen, and has become [fundamentally and] utterly corrupted; as the Law must tell man that he has no God nor regards [cares for] God, and worships other gods, a matter which before and without the Law he would not have believed. In this way he becomes terrified, is humbled, desponds, despairs, and anxiously desires aid, but sees no escape; he begins to be an enemy of [enraged at] God, and to murmur, etc. 5] This is what Paul says, Rom. 4:15: The Law worketh wrath. And Rom. 5:20: Sin is increased by the Law. [The Law entered that the offense might abound.]

Of Repentance. – Part III, Article III.

1] This office [of the Law] the New Testament retains and urges, as St. Paul, Rom. 1:18 does, saying: The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men. Again, Rom 3:19: All the world is guilty before God. No man is righteous before Him. And Christ says, John 16:8: The Holy Ghost will reprove the world of sin.

2] This, then, is the thunderbolt of God by which He strikes in a heap [hurls to the ground] both manifest sinners and false saints [hypocrites], and suffers no one to be in the right [declares no one righteous], but drives them all together to terror and despair. This is the hammer, as Jeremiah 23:29 says: Is not My Word like a hammer that breaketh the rock in pieces? This is not activa contritio or manufactured repentance, but passiva contritio [torture of CONSCIENCE], true sorrow of heart, suffering and sensation of death.

3] This, then, is what it means to begin true repentance; and here man must hear such a sentence as this: You are all of no account, whether you be manifest sinners or saints [in your own opinion]; you all must become different and do otherwise than you now are and are doing [no matter what sort of people you are], whether you are as great, wise, powerful, and holy as you may. Here no one is [righteous, holy], godly, etc.

4] But to this office the New Testament immediately adds the consolatory promise of grace through the Gospel, which must be believed, as Christ declares, Mark 1:15: Repent and believe the Gospel, i.e., BECOME DIFFERENT and do otherwise, and BELIEVE My promise. And John, preceding Him, is called a preacher of repentance, however, for the remission of sins, i.e., John was to accuse all, and convict them of being sinners, that they might know what they were before God, and might acknowledge that they were lost men, and might thus be prepared for the Lord, to receive grace, and to expect and accept from Him the remission of sins. Thus also Christ Himself says, Luke 24:47: 6] REPENTANCE and [FORGIVENESS] OF SINS must be preached in My name among all nations.

7] But whenever the Law alone, without the Gospel being added exercises this its office there is [nothing else than] death and Hell, and man must despair, like Saul and Judas; as St. Paul, Rom. 7:10, says: Through sin the Law killeth. 8] On the other hand, the Gospel brings consolation and remission not only in one way, but through the Word and Sacraments, and the like, as we shall hear afterward in order that [thus] there is with the Lord plenteous redemption, as Ps. 130:7 says against the dreadful captivity of sin…

Of the Gospel. – Part III, Article IV.

We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which THE FORGIVENESS OF SINS is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt. 18:20: Where two or three are gathered together, etc.

How One is Justified before God, and of Good Works. – Part III, Article XIII.

1] What I have hitherto and constantly taught concerning this I know not how to change in the least, namely, that BY FAITH, as St. Peter says, we acquire A NEW AND CLEAN HEART, and God will and does account us entirely righteous and holy for the sake of Christ, our Mediator. And although sin in the flesh has not yet been altogether removed or become dead, yet He will not punish or remember it.

2] And such faith, renewal, and forgiveness of sins is followed by GOOD WORKS. And what there is still sinful or imperfect also in them shall not be accounted as sin or defect, even [and that, too] for Christ’s sake; but the entire man, both as to his person and his works, is to be called and to be righteous and holy from pure grace and mercy, shed upon us [unfolded] and spread over us in Christ. 3] Therefore we cannot boast of many merits and works, if they are viewed apart from grace and mercy, but as it is written, 1 Cor. 1:31: He that glorieth, let him glory in the Lord, namely, that he has a gracious God. For thus all is well. 4] We say, besides, that if good works do not follow, faith is false and not true.

Antinomianism – The word antinomianism comes from two Greek words, anti, meaning “against”; and nomos, meaning “law.” Antinomianism means “against the law.” Theologically, antinomianism is the belief that there are no moral laws God expects Christians to obey. Antinomianism takes a Biblical teaching to an un-Biblical conclusion. The Biblical teaching is that Christians are not required to observe the Old Testament law as a means of salvation. When Jesus Christ died on the cross, He fulfilled the Old Testament law (Romans 10:4; Galatians 3:23-25; Ephesians 2:15). The un-Biblical conclusion is that there is no moral law God expects Christians to obey. [Originally from here.]

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I just read one of the most horrific antinomian chapters of heresy in my whole life! David Kinnaman’s Unchristian (2007), chapter 8: “Judgmental” makes the case that pastors, youth pastors, and all Christians should be completely non-judgmental towards sin and morals; and only be tolerant of sin and loving of sinners in their sins. It is Seeker-Sensitive theology for Generation Y, my generation. Some heresies are die hard; this antinomian non-judgmental stuff is very old; but it was (sort of) refreshing to see the heresy articulated again in its most up-to-date form, at least so I can try to rebuke it utterly with all of my heart. On page 255, note 2 for chapter 8, Kinnaman provides a list of Scriptures that he believes teach non-judgmentalism (the idea that Christians should not tell other people what they’re doing is wrong). I felt sick as I read him taking these Scriptures out of their context and reinterpreting them in a liberal, antinomian, morally lax, carnal manner. So, to make up for this, I consulted Matthew Henry, Adam Clarke, and the NIV Study Bible to compile a traditional orthodox interpretation of these Biblical passages; and respond to Kinnaman’s gross misinterpretation and immoral misapplication of the inspired Word of God. David Kinnaman and his crowd seem to fit well into these Scriptures: “Evil men and impostors will go from bad to worse, deceiving and being deceived…For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear” (2 Timothy 3:13; 4:3-4).

1. Matthew 7:1-2. This only forbids hypocrites from judging others (v. 5). Particularly, rash and unfriendly judging based on the personal like or dislike of a person.

2. Luke 6:37. Again, this only forbids hypocrites from judging others; and it does not forbid genuine spiritual discernment (vv. 43-45). This forbids harsh, demeaning, and unmerciful condemning of others.

3. Luke 7:36-47. Jesus does not rebuke the Pharisee for judging at all–He is not going to the extent of teaching non-judgmentalism. Instead, He teaches the Pharisee how to make a righteous judgment of a person who has repented and been forgiven by God (vv. 40-43). The Pharisee was being hypocritical and lukewarm in his judgment of the woman; because, although she had been a prostitute and pagan, her great weeping and visible worship of Jesus, shows that her repentance from sin and love for God were now very deep. Unlike the Pharisee, who doubted that Jesus should even be called a prophet (v. 39). Henry concludes, “The reason why some people blame the pains and expense of zealous Christians, in religion, is because they are not willing themselves to come up to it, but resolve to rest in a cheap and easy religion.”

4. Romans 2:1-4. Paul teaches, just like Jesus (Matthew 7:1-2; Luke 6:37), that it is wrong for hypocrites to judge others. He is not teaching non-judgmentalism, but was rebuking some unrepentant carnal Christians in Rome who were criticizing others (v. 5). This means, that in this Scripture, Paul was judging someone!

5. Romans 14:4, 10-13. Paul is not teaching a full scale non-judgmentalism in these verses! If you read the whole chapter in its proper context, it becomes clear that the subjects he was addressing were “disputable matters” of the conscience (v. 1), such as keeping a Sabbath day (v. 5), or being a vegetarian (v. 2). Paul makes himself clear that all foods are clean (v. 20), but he directs Christians who already know this, to not be judgmental toward those Christians who aren’t so sure (v. 15). Vegetarian Christians don’t yet realize that God has cleansed all foods (Acts 10):–but they are still saved if they maintain a clear conscience toward God. God will judge their lives as well as ours (v. 12):–”therefore let us stop passing judgment on one another” (v. 13) about such petty issues. Paul teaches flexibility and tolerance about such issues of the ceremonial law; but he does not teach an antinomian, full blown non-judgmentalism about all morality and sins (the moral law). Paul was teaching non-judgmentalism to be directed at those Christians who were not mature enough in their faith to completely abandon the ceremonial law; again, he was not teaching non-judgmentalism about the moral law. David Kinnaman, however, teaches non-judgmentalism about major issues of sexuality and morality such as abortion, homosexuality, divorce, prostitution, and adultery (pp. 182, 184, 196, 201). Neither Jesus nor Paul taught Christians to be non-judgmental about the moral law; especially sexual sins.

6. 1 Corinthians 4:5. This verse was directed to a particular group of people in the church of Corinth who were unjustly and arrogantly judging Paul as a false prophet and false apostle (v. 3, 18-20). Henry and the Puritans called it “censoriousness” (nitpicking; faultfinding; being severely critical). They didn’t really know him or his heart, but were passing judgment on his motives anyway (v. 5); and saying that he was evil. He reminds them that he will have to face God on the Day of Judgment for everything he is doing and every motive in his heart (vv. 4-5). God, who is all-knowing, and judges perfectly, righteously, and without favoritism. Paul is telling a particular group of people at Corinth who were calling him a false apostle:–”Wait until Judgment Day, then we’ll all see what God says about me and my motives.” This verse does NOT teach non-judgmentalism. What a total removal of the verse from its original context! Kinnaman would have us believe that all Christians at all times should suspend their judgment toward the gross and obvious immorality in other people’s lives (and implicitly, not warn them that they are in danger of Hell), because God will all judge us Himself on the Day of Judgment. Recently I saw a thug wearing a shirt that said, “Only God can judge me” (probably from the cuss-filled 2Pac rap song). That’s not true! Men are created in the image of God, and have the capacity to think critically; and discern right from wrong; and warn against all wrongdoing; and teach all righteousness! What Paul is saying is, “You people don’t really know me; also, you are arrogant and are saying things that are not accurate at all…but God, who knows all things, will judge me one day.” Paul is not telling all Christians to be non-judgmental to all sin in the world! He is NOT teaching “Only God can judge me; don’t judge me; you don’t know me!”:–as if this applied to all moral issues; and all relationships. He was applying a principle of righteous judgment, which was also the teaching of Jesus, to be modeled in the church of Corinth. In other words, if you’re going to judge someone, make sure you have sufficient evidence, and are trying to make an accurate, honest evaluation of the facts; and are being humble about the matter, making a judgment that is based on clear indisputable reasons and evidences. Otherwise, you are arrogant, illogical, and would serve as a poor judge in any court of law (unless it was a kangaroo court that totally perverted justice).

7. 1 Corinthians 5:12. God judges non-Christians who don’t go to church and are not part of the church community. But Christians within the church community are to judge each other. “The time has come for judgment to begin at the house of God” (1 Peter 4:17). As a friend of the world is an enemy of God (James 4:4), so it is not possible for Christians to accurately judge the personal lives of non-Christians since they don’t (or shouldn’t) know them that intimately. What a rebuke to friendship evangelism! Kinnaman assumes that Christians should be friends with non-Christians and in a non-judgmental manner about their sin throughout his whole chapter! Clarke rightly said, “Christians who wish to retain the spirituality of their religion should be very careful how they mingle with the world. He who is pleased with the company of ungodly men, no matter howsoever witty or learned, is either himself one with them, or is drinking into their spirit. It is impossible to associate with such by choice without receiving a portion of their contagion. A man may be amused or delighted with such people, but he will return even from the festival of wit with a lean soul.” Paul says, “Do not be misled: ‘Bad company corrupts good morals’” (1 Corinthians 15:33). However, Christians should obviously preach against the sins of the world when they practice evangelism in public, whether by means of open air preaching, one-to-one witnessing, etc. Without the preaching of God’s law there can be no preaching of God’s grace (the Gospel).