Those who trust in the finished work of Jesus Christ will NEVER face God’s judgment for their sin. Instead, God promises to clothe them in the perfect, pure, and spotless righteousness of Jesus Christ. The promise of God’s judgment in Hebrews 9:27 is followed by these beautiful words: “so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for Him” (9:28). No other religion will save you, because no other religion has a Saviour.

One True Judgment / Fundamentals of the Faith (Part III)

And just as it is appointed for man to die once, and after that comes judgment…
(Hebrews 9:27)

In his 1971 hit single ‘Imagine,’ John Lennon sang the following lyrics: “Imagine there’s no heaven. It’s easy if you try. No hell below us. Above us, only sky.”
I think it’s fair to say that many Australians follow Lennon’s philosophy, particularly when it comes to hell. Many naturally find the concept of hell deeply troubling, and so it is easier to ‘imagine’ such a place does not exist at all.
Australians are happy with a God of love. However, we find it difficult to believe in a God who judges sinners by casting them into eternal, conscious torment.
Therefore, as a culture, we have decided it is socially unacceptable to speak of God’s judgment. In fact, we don’t even talk about death. It is offensive to our modern ears to speak about such things.
However, we need to stop and ask ourselves this:
“Why do we find death and hell so difficult to talk about?”
After all, you don’t get offended if someone talks about Santa punishing you with coal for being naughty. You don’t get offended if someone tells you that the Easter Bunny is running late.
You don’t get angry if someone mentions unicorns or the tooth fairy. We don’t get offended by things that we know are not true.
So, why is it that we find the idea of God’s judgment so deeply offensive to discuss? Why are we deeply unsettled by the idea of hell?
Could it be that deep-down, we all know that God’s judgment is a reality we must all, one day face?
Why Don’t We Talk About Death?
I think there are two reasons we don’t like to talk about death.
FIRST, when someone brings up the subject of death or God’s judgment, we are reminded of our mortality. We are reminded that we will not live forever, and this is scary. Death reminds us that we are not actually in control of our lives.
SECOND, death reminds us that we will be held accountable for the way we lived our lives. No sin will be left unpunished by the God who sees all. Death reminds us that there are consequences for our actions.
We Run Away from God
No one doubts the existence of God; rather, we suppress it (Rom 1:18). Just as a prisoner does not doubt the existence of the police, neither do we doubt the existence of God. We just run away from Him.
Every single person to have walked the planet (bar one) is guilty before the Living God.
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Apart from Jesus, we don’t have the strength to live fruitful lives. Trying to live a God-honouring life without Christ is like a branch trying to bear fruit without being attached to the vine. It is impossible. If you are a member of God’s vine in Christ, rejoice at His kindness and goodness toward you. Abide in His love, recognising that He is the source of your fruitfulness. When you are tempted to obey in your own strength, be reminded that it is Christ who gives us everything we need for life and godliness (2 Peter 1:3).

“I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:5).
I have a confession to make: prayer is something I have always struggled with. My natural response to fear, worry, stress, and life’s challenges is not to pray, but to buckle down and face the giants myself. Why do we do this? And why do we find it so hard to pray?
While there are certainly many reasons we may struggle to pray, one is that we think we can live fruitful lives without the power God provides. Our default setting is ‘independent’ rather than ‘dependent’ upon God. It requires humility to cry out to God for help, because it’s only when we are helpless and needy that we acknowledge He is the only source of strength we have. Whether we want to admit it or not, this describes our condition every single day.
One of the most liberating truths in Scripture comes in John 15:5. Here Jesus states the obvious: apart from Him, we cannot bear fruit for God’s glory. That is to say, Jesus is the source of sustenance, power, wisdom, and strength in the Christian life. Whether we acknowledge it or not, He is the one who empowers us by His Spirit. Apart from Him, we can do nothing. Jesus illustrates this reality by using the image of a vine.
Understanding the Context
This is the final of Jesus’ seven ‘I Am’ statements in the Gospel of John. In John 15:1, Jesus declared: ‘I am the true vine.’
Throughout the Old Testament, God commonly refers to His people as branches, God Himself being the vine (Psalm 80; Ezekiel 15). Just as a vine bears fruit, so the lives of God’s people bear fruit if they abide in God.
This metaphor constantly reminded Israel that they were entirely and utterly dependent upon God for all that they had, and all that they did. The moment they thought they could live independently from God was the moment they began to fall away from God. Apart from God, they could do nothing.
Coming to the New Testament, Jesus identifies Himself as the vine.
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Jesus has dispelled out the darkness of this world by shining upon us His light. Those of us who trust in Him will never walk in darkness but will always have the light of life. There is no other way to experience clarity, peace, and joy than to live in the light of Christ.

“Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” (John 8:12)
How would you describe the world today using one word? Maybe you would use corrupt, particularly in relation to governments and their actions over the past few years. Maybe you would use evil to describe the wickedness that appears to prevail. One word God uses to describe the world is darkness. It is becoming increasingly clear to many that the world is a dark place — not merely physically — but spiritually.
With access to an endless stream of news and social media, it can be easy to feel quite hopeless at the state of the world. Indeed, this darkness even lurks within our own hearts; we are part of the problem. Living in the darkness, our greatest need is to have this darkness dispelled, and there is only one thing that can do it: the light.
The great power of light is its ability to illuminate things. Light reveals things as they really are so that we can see them with clarity and precision. It also provides hope and direction for where we need to head. When Jesus said, ‘I am the light of the world’ (John 8:12), this is what He had in mind. He came to reveal who God is, and who we are. More than this, He came to reveal how we can be right with God in a world of darkness.
Light Reveals What is Hidden
The fact that light reveals is a blessing in many ways. Light can illuminate a pitch-black room and can show you where your keys are. The dawn sunrise penetrates the shadows of the night, revealing the rolling mountains and crystal blue sea. These rays of light all find their source in the great celestial ball we call the sun. Its ability to reveal is a great blessing.
The same light that reveals can also be a curse. Just as the sun reveals what the world really looks like, Jesus reveals what we are really like.
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Ultimately, it is only when scientific investigation is directed and grounded upon Christian presuppositions that it is capable of achieving what it was designed by God to achieve. In contrast to secular science, Christian science always ends in doxology, for the God who gave us the means to study the world is the one to whom all glory rightly belongs. While Christianity and Science is certainly not a book for all, it is an excellent resource for those with a scholarly bent. I suspect its enduring significance will be manifest when debates concerning the relationship between science and Christianity are reignited in years to come.

In recent years, there has been a resurgence of interest in the works of Dutch Reformed theologian Herman Bavinck (1854-1921). Bavinck scholars in the likes of James Eglinton, Cameron Clausing, Nathaniel Sutanto, and Greg Parker have made significant contributions to the field, not only in their analysis of Bavinck’s theology, but also in providing contemporary translations of his works. Christianity and Scienceis one such translation, which we can be thankful to Sutanto, Eglinton and Brock for producing! I think the book is worth purchasing if only to read the 39 page ‘Editor’s Introduction’ which summarises Bavinck’s work and underscores its relevance for today.
At its heart, Christianity and Scienceshows the Christian foundations that lay beneath the study of science. Bavinck insists why they are necessary if the discipline of science is to flourish the way God intended it to. Bavinck intendedChristianity and Scienceto be read as a companion to Christian Worldview, which he wrote as a biblical response to modernity and the challenges facing believers at the turn of the 20th century (A new translation of this work was published by the aforementioned scholars in 2019!). Though I cannot comment on the quality of translation itself given my inability to read Dutch, the subject matter of Christianity and Scienceis as relevant today as when it was first penned.
The central thesis of Christianity and Scienceis that Christians have in Jesus Christ an anchor not only for salvation, but also truth itself. Bavinck writes: “The apostles of Jesus planted the banner of truth in that world of unbelief and superstition. After all, the Christian religion is not merely the religion of grace. It is also the religion of truth.” (p. 50)
By implication, science is not to be seen as a secular discipline to be undertaken in separation from theology. Rather, it is only because we bear the image of a loving God that we have the capacity to study the world using scientific methods. Yet, we live in a time when many continue to insist that faith and science are separate entities, with even many Christians treating them in such a way. Bavinck insists that this must not be so.
Science versus Christianity?
Today it is almost assumed that science and Christianity are in conflict. Many believe that science deals with facts, whereas Christianity deals with fiction. Science deals with objectivity, while Christianity deals with subjectivity. Science presents evidence, whereas Christianity demands faith. Bavinck destroys these false dichotomies and gets to the heart of the issue. According to Bavinck, faith and reason must be understood as two sides of the same coin.
Bavinck wrote in the shadow of Darwin’s The Origin of Species (1859), in a socio-religious climate which saw naturalistic ‘science’ as the emancipator of man. Nevertheless, it would have been helpful if Bavinck had presented a theological and philosophical critique of Darwinian Evolution and its incompatibility with the Biblical creation account. After all, this is often the crux of the science-Christianity debate. Nevertheless, the principles and presuppositions presented in Christianity and Sciencecan certainly be applied to the evolution/creation debate.
While Bavinck never uses the term ‘scientism,’ this philosophy is the bullseye of his work. Scientism is the notion that ‘science alone can render truth about the world and reality.’ Yet, as apologist Frank Turek aptly put it: “Science doesn’t say anything — scientists do.” Therefore, when conflicts between science and Christianity appear, our instinct should not be to throw aside Scripture in pursuit of ‘science.’ Rather, we should analyse the arguments through the lens of God’s Word, recognising the theological implications of the issue at hand.
While scientism does not have the same momentum it had during the heyday of Richard Dawkins, many still hold to its erroneous presuppositions. The post-Christian, postmodern society in which we find ourselves continues to bear marks of its faulty presuppositions. In many ways, Bavinck’s critiques of scientific positivism — the 19th century dogma which argued all knowledge can be gained apart from supernatural revelation —can be applied to scientism today.
All science is conducted through the lens of a worldview, and Bavinck is adamant to emphasise this. He writes:
As such, by its very nature, each religious confession lays claim on the entire world. If each religion is accompanied by a certain view of the world and humanity, of nature and history—which it always is—then through this it binds the whole of a person’s life and also, specifically, [his] science. The degree and extent to which science is bound to these religious convictions can differ, but the principle is always the same.
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There’s no question that the West is becoming increasingly antagonistic towards Christianity. One reason for this is that the ever-expanding LGBT agenda is deeply incompatible with biblical Christianity. In our age of ‘self,’ choice and rights are paramount, and no one has the right to tell someone else what to do (unless, of course, you are correcting a Christian).
Five Lies of Our Anti-Christian Age speaks into our context, unpacking how we arrived at our current state. Butterfield gives a biblical diagnosis and prognosis of our predicament, outlining the key issues at stake. For this reason, it is a critical book for our day and age.
The author, Rosaria Butterfield, was formerly engaged in a homosexual relationship and worked as a radical feminist academic at Syracuse University in New York. After a radical encounter with Jesus Christ, her life was irrevocably changed. She now serves the Lord as a writer, speaker, and homemaker, sharing the good news of Jesus and its transformative power.
As the title suggests, the book provides biblical truths in response to five lies prevalent today:

Lie #1: Homosexuality is Normal.
Lie #2: Being a Spiritual Person is Kinder than being a Biblical Christian.
Lie #3: Feminism is Good for the World and Church.
Lie #4: Transgenderism is Normal.
Lie #5: Modesty is an Outdated Burden that Serves Male Dominance and Holds Women Back.

You ought to buy the book to receive all it has to offer, but here are some key points I took away:
1. The Lie of Gay Christianity
In Five Lies of Our Anti-Christian Age, Butterfield cautions Christians against jumping on the ‘Gay Christianity’ bandwagon. This movement describes homosexuality as an identity rather than a behaviour, refuses to identify homosexual lust as sinful (cf. Matthew 5:27), and embraces LGBT language in Christian activities (i.e., diversity, inclusion, hate speech, etc.).
Butterfield argues that ‘Homosexual orientation is a man-made theory about anthropology [which] comes from atheistic worldviews that coalesced in the nineteenth century in Europe.’ (p. 65) The Freudian idea of ‘sexual orientation’ is an anti-biblical concept which must therefore be rejected by the church.
She reflects on her own deception before becoming a Christian:
“Instead of lesbianism being who I was, I now understood it as both a lack of righteousness and a wilful transgressive action. I was no victim. I was no “sexual minority” needing a voice in the church. I needed to grow in sanctification—just like everyone else in the church.” (p. 49)
She continues:
“I learned that we repent of sin by hating it, killing it, turning from it. But we also “add” the virtue of God’s word. It is light that changes darkness. The Bible calls us to mortify (kill) and vivify (enliven). I realized that Christians are given a new nature, yet we have sin patterns that we need to kill, to be sure.” (p. 49)
‘Gay Christianity’ is not only anti-Christian, but it denies salvation to those in the snares of sexual sin. It negates the possibility of freedom from disordered sexual desires and does not appreciate the power of the cross to free captives from their sin. On the contrary, the gospel offers a better narrative.
First, those who have engaged in homosexuality — in thought or deed — need not view themselves as permanently enslaved to their desires. Instead, God calls them, as he does all people, to repent and believe in the gospel, that they may have everlasting life (cf. John 3:16).
Second, it provides freedom and hope to those feeling shackled by their sins. By accepting Christ, we can overcome the deeds of the flesh through the Holy Spirit, including sexual sins. God no longer defines us by our transgressions, as we have been united with Christ. For believers, how beautiful it is to be recognized as a ‘new creation’ rather than being labelled by our sins?
2. Spiritual or Biblical?
In recent times, liberal Christianity has reared its ugly head again. In the name of ‘tolerance,’ liberal Christianity despises exclusive truth claims as bigoted and inhospitable. As J. Gresham Machen, author of Christianity and Liberalism wrote in 1923:
“The movement designated as “liberalism” is regarded as “liberal” only by its friends; to its opponents it seems to involve a narrow ignoring of many relevant facts.”[1]
Similar to the climate of the early 1900s, there is now a push in the West to distinguish ‘Biblical Christianity’ from ‘Spiritual Christianity.’ In other words, your relationship with Jesus is more important than your doctrine.
Butterfield challenges the false dichotomy between spiritual and biblical, suggesting that true spiritual only flows from biblical Christianity. Unless spirituality is tethered to the truths of Scripture, it is nothing more than subjectivism.
Butterfield echoes the words of Peter Jones, who suggests, ‘Spirituality has become a do-it-yourself life hobby that blends ancient Eastern practices with modern consumer sensibilities.’[2]
She explains why only biblical Christianity provides the strength and power we need to resist worldly lies:
“What makes one child’s faith stand against the world and another fall in conformity to it? The word of God is our answer. And the word of God is an answer of hope. Jesus is our hope, and he is not done with any of us.” (p. 124)
Biblical faith is grounded in the promises of God as revealed in His Word. Unlike the chaff of ‘spiritual Christianity,’ biblical Christianity is anchored in real promises of hope, joy, and peace for those who repent and believe.
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DeYoung’s main premise is that the Christian life is not impossible, even if we have been led to believe it is. Two culprits are: 1) an inaccurate portrait of life with God, and 2) an unbiblical understanding of our limitations. He reminds us of a comforting truth: we cannot care about everything. We are not omniscient or omnipotent; that describes God alone. Our job as humans is to recognise the Creator-creation distinction and then seek to obey what God has placed in front of us, by His grace.

Impossible Christianity is written for Christians who have become disillusioned with the Christian life. Part of it is that we don’t know how God calls us to live. At the same time, our problem also has to do with the unrealistic portrait we have painted of the Christian life.
On one hand, we are inclined to view the Christian life as an endless list of ‘dos and don’ts.’ This quickly leads to exhaustion. On the other hand, we are tempted to simplistically view the Christian life as freedom from divine judgment, leaving us to do what we like in the interim.
DeYoung shows that both extremes are dangerously unbiblical, drawing particular attention to the defeatist mentality that prevails in many of our churches. He addresses this hopelessness with the gospel of grace, showing its application for the whole of the Christian life.
The Defeatist Mentality
What is the defeatist mentality? DeYoung suggests it comes about when we begin to view the Christian life as impossible to live. This is evident when we begin to say things like ‘Sin is no big deal’ or ‘We should stop being so hard on ourselves’ (pp. 18-20). At some time or another, all Christians have consciously or subconsciously lived as if such an approach was true.
DeYoung argues that while well intentioned, the phrase ‘God loves us even though we are spiritual failures’ is ‘unbiblical, inaccurate, and unhelpful’ (p. 6). It is the product of a warped view of the Christian life:
“Humility does not mean we should feel miserable all the time; meekness is not the same as spiritual failurism. The Spirit works within us. The word moves among us. The love of Christ compels us” (p. 9).
DeYoung shows there is a better alternative: namely, a proper understanding of the relationship between justification and sanctification. That is, the connection between God’s acceptance of us in Christ, and our ongoing transformation into His likeness. While the book is not structured along these lines, it is imbued with these truths from beginning to end.
Only a proper understanding of these glorious doctrines can keep a despairing believer from hopelessness, whilst simultaneously humbling the overly ambitious who expect perfection in this life.
Hope for Believers
DeYoung’s writes that ‘Ordinary Christians and ordinary churches can be faithful, fruitful, and pleasing to God’ (p. 7). This will be a breath of fresh air for many who have fallen prey to unrealistic optimism on the one hand, or unbiblical pessimism on the other.
Encouragingly, DeYoung reminds us that ‘Christians are conquerors, not capitulators; overcomers, not succumbers (cf. Rev. 2:7, 11, 17, 26; 3:5, 12, 21)’ (p. 37). Even though this language is from Scripture, many Christians wince at the idea that our faith is one of victory and triumph. Maybe this is because we are overreacting to the distortion of these truths by prosperity gospel preachers?
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At its heart, Pride Month is a month of deception. LGBT activists are deceiving people into believing pride is a virtue, that sexuality determines identity, and that LGBT activities are family friendly. There is nothing further from the truth. Only Jesus can give identity, direction, and purpose to a world of sexual confusion. 

We’re approaching the final week of ‘Pride Month’ — a growing shibboleth of our secular age. Corporate firms are one-upping each another to virtue signal how woke and inclusive they are. Retail stores are parading the rainbow flag to boost sales.
From a Biblical perspective, there are remarkable parallels between Pride Month and idol worship under King Nebuchadnezzar II. Just as the Babylonians were mandated to worship the golden image, LGBT activists demand that we pledge allegiance to the rainbow flag. While the stakes aren’t as high as they were under Nebuchadnezzar, there are real risks involved in refusing to bow the knee.
If my suspicion is correct, most Australians are not particularly concerned about Pride Month. In fact, many are beginning to feel uncomfortable with how politicised and intolerant the LGBT movement has become. In response, many people have flocked to culture warriors like Jordan Peterson for answers.
While figures like Peterson are insightful and worth listening to, their answers are ultimately psychological rather than spiritual. They don’t acknowledge that the gospel of Jesus Christ is the only truth that sets people free. It is only the grace of God in the person and work of Jesus that gives answers and hope to a world lost in sexual confusion.
What follows are three of the lies paraded during Pride Month, along with the gospel answers Jesus provides.

Sexuality = Identity

Pride Month declares that you can find your identity by looking inward. It is proclaimed that you can discover your identity by exploring your sexuality. The modern self is defined by sexuality. This explains the insistence within the LGBT movement of identifying people as ‘gay,’ ‘trans,’ ‘lesbian,’ and so on.
The great tragedy in such thinking is its reductionism. It shrinks a person from being an intelligently designed, unique, and beautiful image-bearer of God to the mere product of sexual instincts (cf. Gen. 2:17). Is there anything more animalistic than reducing a person to the sum of their sexual desires?
Contrary to Pride Month, our identity is not self-generated; it is given to us by our Maker. The Bible makes clear that humans were created to magnify the glory, beauty, and majesty of our Creator. Indeed, there is no other creation in the universe that was made imago dei. Furthermore, the good news of the gospel liberates us to find our identity in Jesus Christ.
Furthermore, as the Westminster Confession of Faith 15.5 states, Biblical repentance is for specific sins. In an age when national repentance is used as a smokescreen for our own guilt, we must face the reality of our rebellion against the Creator. We must name our sins, yet not be named by them. This is especially relevant in a time when identifying some believers as ‘gay Christians’ has become commonplace.
There is nothing more enslaving to a child of God than to identify them by their sin. Any adjective placed before ‘Christian’ — whether it be ‘same-sex attracted,’ ‘anxious,’ or ‘adulterous’ — enslaves a believer and legitimises their sin. It denies their identity as a child of God, freed from the bondage of passions.
There is nothing more liberating than for a Christian to know their sin has been dealt with fully and completely. To be a Christian is to have one’s life hidden with Christ in God, and to be defined not by our sin, but by His perfection and glory (Col. 3:3).

Pride = Virtue

Arguably the chief lie of Pride Month is that pride is something to be celebrated. According to God, pride is a vice to be restrained. Pride is not something to be paraded; it’s the parent of all other sins. It’s the cesspool from which all other wickedness flows (Gen. 3:6). Pride not only destroys a person’s relationship with God; it ultimately consumes the person themselves (Prov. 16:18).
In Mere Christianity, CS Lewis wrote this of pride:
“It was through Pride that the devil became the devil: Pride leads to every other vice: it is the completely anti-God state of mind” (Book III, 8.)
Puritan Jonathan Edwards spoke of pride in these terms:
“Pride is a person having too high an opinion of himself. Pride is the first sin that ever entered into the universe, and the last sin that is rooted out.”
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The World Conquered by the Faithful Christian is a military guide for Christians as to how we ought to “fight the good fight of the faith,” and is filled with practical advice for how we can best honour God in this life, for our good and His glory (1 Timothy 6:12). Therefore, it is a suitable book for any Christian to read.

The World Conquered by the Faithful Christian
Author: Richard Alleine
Publisher: Soli Deo Gloria Publications
Year: 2019
We frequently hear from prosperity gospel teachers how the Christian life ought to be one of victory and success, specifically with regard to our finances, health, and careers. In our efforts to be faithful to Scripture, many Christians — including myself — have tried to run as far away as we can from these false doctrines by seldom speaking of the Christian life as a life of victory. However, what Alleine reveals in this wonderful work is that the Christian life is indeed a life of conquest, yet not in the way we would expect.
Slaying sin, winning souls for Christ, securing the joy that is ours in Christ, and protecting the gospel are tasks to which every Christian is called, as we are all soldiers fighting for the army of the Lord Jesus Christ. For this reason, we must know how we can be equipped, and with what we ought to be equipped if we are to stand victorious in the battle which rages on.

Alleine exposes the snares of the devil

Knowing the strategies and tactics of your opposition is critical in any battle, and it is no exception when we consider the Christian life.
“The devil is a powerful enemy, having under him principalities, powers, and rulers…These enemies annoy the saints and strive to tempt them to sin” (p. 4).
Alleine challenges us to consider whether the great problem with Christians today is that we underestimate our great foe who is Satan. He shows us that if we are well-acquainted with the tactics and methods of the evil one, we will experience victory over him.
According to Alleine, the devil will use the following three strategies to lead us away from Christ:

He will overrate sin in this world, and underrate the glory of the New Creation.

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Social media has allowed us to keep in touch with friends and family across the globe, discover new information and meet people with similar interests. But at what price? Let us safeguard our souls while navigating this virtual world.

Social media has unquestionably transformed the way we behave. While some of these changes have been for the better, many have been for the worse. As Tim Challies poignantly writes in The Next Story:
Today, in our digital world, we spend much of our lives beyond Gibraltar, beyond accountability through visibility, able to say and do and look at and enjoy whatever our hearts desire. Yet for all the freedom it brings us, it can also bring us captivity. [1]
Recognising that we are in the midst of active spiritual warfare, Christians ought to be particularly aware of the dangers that social media poses to our souls.
Here are three key realities Christians ought to consider when using social media:
1. Social Media: The Gateway to Pornography
Pornography used to be something you had to intentionally go out to find. Whether it was enduring the humiliation of purchasing a magazine from the newsagency, or the shame of renting an X-rated movie from the video store, porn was not accessible by today’s standards.
But things have drastically changed. Pornography is now something you must intentionally go out of your way to avoid. As the Daily Mail recently reported, TikTok’s algorithms actively promote sexual content, drugs, and alcohol to users. Similarly, a large proportion of videos distributed via Facebook, Snapchat, and Instagram’s newsfeeds contain soft pornography.
Social media has become an acceptable alternative to access pornography.
If this rings true for you, consider Jesus’ words in Mark 9:46:
If your hand causes you to sin, cut it off.It is better for you to enter life crippledthan with two hands to go to hell, to the unquenchable fire.
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