Month: December 2017

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Letter to My Kids on Tattoos

Dear Kids,

As you know, I have a tattoo on my left leg. Knowing that is the case, what would my advice to you be about getting a tattoo or getting noticeable piercings? I’m glad you asked! <wink>

First, let’s discuss whether the Bible has anything to say about this topic. The majority of people will tell you that anything the Bible has to say on the topic doesn’t apply today. That’s hogwash, although I didn’t know that when I got a tattoo.

I was raised in a fairly typical evangelical home where I learned that either God’s law has been done away with, or that the Law of Moses has been replaced with the Law of Christ. Neither one of those ideas is biblical, but you will find that most American Christians today believe something along those lines.

So what is the truth? If when in need of justification, the law of God continues today to point out our sin and our subsequent need of a Saviour, then it necessarily follows that God’s law continues to instruct us today, once we have been justified. In other words, if without God the law condemns us, then it must be true that with God the law instructs us. According to the Bible sin is lawlessness (Romans 4:7; Hebrews 10:17; 1 John 3:4) and the wages of sin is death. What then is the converse of lawlessness? And of death? If, as Paul writes, the blessed are those, “whose lawless deeds are forgiven,” then what type of deeds will the blessed person be typified by? Lawful deeds, of course.

Please understand this clearly, I am not describing a peculiarly Calvinist or Arminian belief. Both perspectives agree, as I will evidence by quoting from both John Wesley (an Arminian) and J.I. Packer (a Calvinist).

“I am afraid this great and important truth is little understood, not only by the world, but even by many whom God hath taken out of the world, who are real children of God by faith. Many of these lay it down as an unquestioned truth, that when we come to Christ, we have done with the law; and that, in this sense, “Christ is the end of the law to every one that believeth.” “The end of the law:” so he is, “for righteousness,” for justification, “to every one that believeth.” Herein the law is at an end. It justifies none, but only brings them to Christ; who is also, in another respect, the end or scope of the law, — the point at which it continually aims. But when it has brought us to him it has yet a farther office, namely, to keep us with him. For it is continually exciting all believers, the more they see of its height, and depth, and length, and breadth, to exhort one another so much the more, — Closer and closer let us cleave To his beloved Embrace; Expect his fullness to receive, And grace to answer grace.” – John Wesley

And now from the Calvinist:

“…the love-or-law antithesis is false, just as the down-grading of law is perverse. Love and law are not opponents but allies, forming together the axis of true morality. Law needs love as its drive, else we get the Pharisaism that puts principles before people and says one can be perfectly good without actually loving one’s neighbor…. And love needs law as its eyes, for love … is blind. To want to love someone Christianly does not of itself tell you how to do it. Only as we observe the limits set by God’s law can we really do people good.” – J.I. Packer“…the love-or-law antithesis is false, just as the down-grading of law is perverse. Love and law are not opponents but allies, forming together the axis of true morality. Law needs love as its drive, else we get the Pharisaism that puts principles before people and says one can be perfectly good without actually loving one’s neighbor…. And love needs law as its eyes, for love … is blind. To want to love someone Christianly does not of itself tell you how to do it. Only as we observe the limits set by God’s law can we really do people good.”  – J.I. Packer

So when we read in Leviticus 19:28, “You shall not make any cuts on your body for the dead or tattoo yourselves: I am the LORD,” we need to take this passage seriously as pertaining to our lives.

How are we to understand this passage? Why does God seem to care about marks on the body of His people? Well, perhaps we ought to ask if there are distinctively Christian marks? Indeed, the distinctively Christian mark is one that can only be seen by those who witness the event, and whose enduring evidence is to be your changed life. Whether circumcision or baptism, the marks mandated by God do not easily convey themselves to the casual observer. Furthermore, we are warned not to make our external trappings large or ostentatious (Matthew 23:5; 1 Peter 3:3-5), rather it is our actions that ought to identify us. Your mark is your baptism, and the evidence of your baptism is your walk. “[L]et your adorning be the hidden person of the heart.”

“I will greatly rejoice in the LORD; my soul shall exult in my God, for he has clothed me with the garments of salvation; he has covered me with the robe of righteousness” (Isaiah 61:10a).

Tattoos are tribal; with what tribe are you identifying? If your tattoo is “Christian,” you are revealing your ignorance of the Christian tribe’s way. Rather ironic isn’t it?

While there is much more to say on this topic (why, for example, do so many contemporary Christians desire strongly to imitate a distinctively pagan practice?) let us reflect on this passage:

“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world” (1 John 2:15–16).

There is a cultural energy behind the practice of tattooing and there is no question that this energy comes from the world. The world, my children, is passing away, along with its desires, but whoever does the will of God abides forever. What do you think is the will of God in regard to marking your body?

“Be imitators of God, therefore, as dearly beloved children” (Ephesians 5:1).

So the final word here is that God says not to, but many will argue that point, so I hope you’ve gleaned from these thoughts that if you desire a tattoo, you ought to be asking, what is wrong with my desires? Rather, I pray that the eyes of your heart (your imagination) might be enlightened, that you may know the great hope to which God has called you, and what are the riches of the glorious inheritance, and what is the immeasurable greatness of God’s power toward you. In other words, may your imagination be caught up by the vision of yourself as God sees you, and as He has fashioned you, and may all other desires fade in comparison!

“The precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes” (Psalm 19:8).

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Antinomianism

WE ARE NOT SET FREE TO SIN

Dear children, do not let anyone lead you astray. He who does what is right is righteous, just as he [Christ] is righteous. 1 JOHN 3:7

Antinomianism, which means being “anti-law,” is a name for several views that have denied that God’s law in Scripture should directly control the Christian’s life.

Dualistic antinomianism appears in the Gnostic heretics against whom Jude and Peter wrote (Jude 4–19; 2 Pet. 2). This view sees salvation as for the soul only, and bodily behavior as irrelevant both to God’s interest and to the soul’s health, so one may behave riotously and it will not matter.

Spirit-centered antinomianism puts such trust in the Holy Spirit’s inward prompting as to deny any need to be taught by the law how to live. Freedom from the law as a way of salvation is assumed to bring with it freedom from the law as a guide to conduct. In the first 150 years of the Reformation era this kind of antinomianism often threatened, and Paul’s insistence that a truly spiritual person acknowledges the authority of God’s Word through Christ’s apostles (1 Cor. 14:37; cf. 7:40) suggests that the Spirit-obsessed Corinthian church was in the grip of the same mind-set.

Christ-centered antinomianism argues that God sees no sin in believers, because they are in Christ, who kept the law for them, and therefore what they actually do makes no difference, provided that they keep believing. But 1 John 1:8–2:1 (expounding 1:7) and 3:4–10 point in a different direction, showing that it is not possible to be in Christ and at the same time to embrace sin as a way of life.

Dispensational antinomianism holds that keeping the moral law is at no stage necessary for Christians, since we live under a dispensation of grace, not of law. Romans 3:31 and 1 Corinthians 6:9–11 clearly show, however, that law-keeping is a continuing obligation for Christians. “I am not free from God’s law but am under Christ’s law,” says Paul (1 Cor. 9:21).

Dialectical antinomianism, as in Barth and Brunner, denies that biblical law is God’s direct command and affirms that the Bible’s imperative statements trigger the Word of the Spirit, which when it comes may or may not correspond exactly to what is written. The inadequacy of the neo-orthodox view of biblical authority, which explains the inspiration of Scripture in terms of the Bible’s instrumentality as a channel for God’s present-day utterances to his people, is evident here.

Situationist antinomianism says that a motive and intention of love is all that God now requires of Christians, and the commands of the Decalogue and other ethical parts of Scripture, for all that they are ascribed to God directly, are mere rules of thumb for loving, rules that love may at any time disregard. But Romans 13:8–10, to which this view appeals, teaches that without love as a motive these specific commands cannot be fulfilled. Once more an unacceptably weak view of Scripture surfaces.

It must be stressed that the moral law, as crystallized in the Decalogue and opened up in the ethical teaching of both Testaments, is one coherent law, given to be a code of practice for God’s people in every age. In addition, repentance means resolving henceforth to seek God’s help in keeping that law. The Spirit is given to empower law-keeping and make us more and more like Christ, the archetypal law-keeper (Matt. 5:17). This law-keeping is in fact the fulfilling of our human nature, and Scripture holds out no hope of salvation for any who, whatever their profession of faith, do not seek to turn from sin to righteousness (1 Cor. 6:9–11; Rev. 21:8).[1]

[1] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs (Wheaton, IL: Tyndale House, 1993). pp. 178-180.