Daily Archives: February 20, 2019

February 20 The Way to Life

Scripture Reading: Romans 14:7–12

Key Verse: Galatians 6:14

God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world.

Whenever we become tangled in sin, our first response should be one of grief and remorse, not just over what we have done but over whom we have hurt. When we say yes to sin, we grieve the heart of God.

When you are tempted to sin, ask yourself, Who is the boss of my life? If Jesus Christ is, then the desire to become involved with things that do not reflect God’s nature usually fades and disappears over time.

Though each of us faces temptations periodically, saying no to sin should not be something we have to think over. Saying no is easy when you realize that saying yes hurts Someone whose love you can’t live without.

Have you ever thought of God in this way—as Someone who loves you more than all the rest? Jesus came to demonstrate God’s personal love to mankind. His death at Calvary said it all. He bore our sins out of love and eternal devotion.

Oswald Chambers spoke to this issue: “The Cross did not happen to Jesus: He came on purpose for it. He is ‘the Lamb slain from the foundation of the world.’ … The center of salvation is the Cross of Jesus, and the reason it is so easy to obtain salvation is because it cost God so much. The Cross is the point where God and sinful man merge with a crash and the way to life is opened—but the crash is on the heart of God.”

Dear heavenly Father, You are the divine Boss of my life. I say a resounding no to sin and an eternal yes to You. I choose to walk the way of life.[1]

[1] Stanley, C. F. (1999). On holy ground (p. 53). Nashville, TN: Thomas Nelson Publishers.

February 20 The Power of the Gospel

Scripture reading: Psalm 119:9–16

Key verse: Acts 26:18

To open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.

Two powerful dynamics about the good news of Jesus Christ make it exceedingly attractive to man.

First, the good news of the gospel is divinely powerful. When the wonderful news about Jesus Christ’s offer of salvation is heard and received, it comes with unequaled and unbridled power.

Embraced, the good news transfers a man from the kingdom of Satan (living under the dominion of sin) into the kingdom of God. It ushers him into the presence of God from whom he was alienated.

We are no longer helpless to deal with our habits. God is with us. We are no longer prisoners of circumstance or passion. God is for us and in us, sovereignly orchestrating our lives.

Second, once we partake of the good news, we possess a message to share with others. We have truth, hope, encouragement, comfort, and joy to share with others. We have something to give that everyone needs.

The good news is hope for the hopeless, strength for the weary, peace for the striving, freedom for the oppressed—and it is available to anyone who will receive it.

Have you experienced the power of the gospel that is revealed in the Word of God? If so, are you spreading the message about the good news of salvation through Christ?

Thank You for the power of the gospel that has transformed my life, dear Lord. Empower me to spread its message of salvation through Christ to a lost and dying world.[1]

[1] Stanley, C. F. (2000). Into His presence (p. 53). Nashville, TN: Thomas Nelson Publishers.

February 20, 2019 Afternoon Verse Of The Day

God’s Evaluation

Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts, and then each man’s praise will come to him from God. (4:5)

God has a day planned when He will both bring to light the things hidden in the darkness and disclose the motives of men’s hearts. Those two phrases refer to the attitudes of the inner man, which only God can see. Ultimate judgment of every kind, including the evaluation of His servants’ ministries, will be by Him and in His time. God’s people, including the ministers themselves, have no business passing judgment before [that] time. We see only the outside, the visible, and cannot know what is hidden in the recesses of the soul.

Because Paul speaks here of each man’s praise, I do not believe things hidden in the darkness refers to sins or anything evil, but simply to things presently unknown to us. The passage emphasizes that every believer will have praise, no matter what his works and motives, because “There is therefore now no condemnation for those who are in Christ Jesus” (Rom. 8:1). All Christians will have some reward and some praise. Who will receive much and who will receive little only God knows. But once the wood, hay, and straw are burned away, the gold, silver, and precious stones will remain to be eternally rewarded.

We do know, however, that the rewards given will not be based on the degrees behind our name, the numbers we have preached to or witnessed to, the programs we have planned and directed, the books we have written, or even the number of converts won to Christ through us. It will be based on one thing alone: the motives (boulē, “secret thoughts”) of [our] hearts.

One of the marvelous experiences we will have on that day will be to realize that many dear saints, completely unknown to the world and perhaps hardly known to fellow believers, will receive reward after reward after reward from the Lord’s hands—because their works were of gold, silver, and precious stones. Their hearts will have been pure, their works will have been precious, and their rewards will be great.

Because God will reward according to the motives of men’s hearts, our single purpose in life should be that, “whether, then [we] eat or drink or whatever [we] do, [we] do all to the glory of God” (1 Cor. 10:31). That motive should determine everything we think and do.

It is good when fellow Christians can speak well of us sincerely. It is good when our own conscience does not accuse us. But it will be wonderful beyond description if, on that day, our Lord can say of us, “Well done, good and faithful servant.”

Paul’s purpose here is to show that because all ministers are no more than servants and stewards, because neither we nor they can properly evaluate the value and worth of their ministry, and because God alone can and will give the proper estimate in a future reckoning day, it is not only destructive but ridiculous to cause divisions in the church by arguing over who is the most honored servant.[1]

5. Therefore judge nothing before the time. From this conclusion it is manifest, that Paul did not mean to reprove every kind of judgment without exception, but only what is hasty and rash, without examination of the case. For the Corinthians did not mark with unjaundiced eye the character of each individual, but, blinded by ambition, groundlessly extolled one and depreciated another, and took upon themselves to mark out the dignity of each individual beyond what is lawful for men. Let us know, then, how much is allowed us, what is now within the sphere of our knowledge, and what is deferred until the day of Christ, and let us not attempt to go beyond these limits. For there are some things that are now seen openly, while there are others that lie buried in obscurity until the day of Christ.

Who will bring to light. If this is affirmed truly and properly respecting the day of Christ, it follows that matters are never so well regulated in this world but that many things are involved in darkness, and that there is never so much light, but that many things remain in obscurity. I speak of the life of men, and their actions. He explains in the second clause, what is the cause of the obscurity and confusion, so that all things are not now manifest. It is because there are wonderful recesses and deepest lurking-places in the hearts of men. Hence, until the thoughts of the hearts are brought to light, there will always be darkness.

And then shall every one have praise. It is as though he had said, “You now, O Corinthians, as if you had the adjudging of the prizes, crown some, and send away others with disgrace, but this right and office belong exclusively to Christ. You do that before the time—before it has become manifest who is worthy to be crowned, but the Lord has appointed a day on which he will make it manifest.” This statement takes its rise from the assurance of a good conscience, which brings us also this advantage, that committing our praises into the hands of God, we disregard the empty breath of human applause.[2]

5 This sentence, beginning with hōste (“as a result”; NIV, “therefore”), gives Paul’s conclusion from the previous four verses, though it comes in the form of a present tense negative command: “Do not judge [or “stop judging”] anything [NIV, “judge nothing”] before the appointed time [kairos, GK 2789].” In contrast to chronos (GK 5989), which generally denotes chronological time, kairos means time in the sense of “opportunity” or “appointed moment.” Undoubtedly here the word denotes the time of final judgment, for Paul explains it in the next phrase as the time when the Lord returns.

At that time, the Lord Jesus will bring to light all the hidden things we have done—attitudes and actions we have hidden from others and perhaps even from ourselves (cf. 2 Co 5:10). Jesus will also make manifest what lies deep within the recesses of our hearts. The idea that God and the Son of God know what is inside our minds and hearts is a frequent testimony of the Scriptures (e.g., 1 Sa 16:7; Ps 139:1–2, 23; Mt 9:4; Jn 2:25). If our works, including our motivations, have indeed measured up to what God has expected of us, we will receive praise from him (cf. a similar point in 1 Co 3:14). Once again, that is the only judgment worth being concerned about.[3]

4:5 / Paul draws to a close the metaphor that he began at 4:1. The emphatic character of his statement is evident from the beginning of the verse, Therefore. The words that follow are a single complex construction in Greek, as one sees in the three correlated sentences into which the niv breaks the verse. These lines reiterate the thought of 3:10–15, where Paul used the metaphors of building and fire to call for “faithful” and appropriate construction on the foundation of Christ crucified.

Paul now applies the logic of the preceding lines to the Corinthians. Paul exhorts them, saying, Therefore judge nothing before the appointed time. An overreading of the decree takes the statement to mean that they are to refrain from all evaluation, but Paul’s ensuing discussions in chapters 5–6 make that interpretation impossible. Moreover, in context Paul is discussing the Corinthians’ tendency to criticize and compare various stewards of God for the purposes of their own boasting. His command here should not be taken out of that context. Thus, “before the appointed time” refers to the predilection of the Corinthians to judge from a human perspective, a mistaken tendency not to think eschatologically in terms of God’s ultimate values. The Corinthians are disqualified from judging in the present matters over which the Lord alone has a final say; they are to wait till the Lord comes. Then judgment will take place.

The promise of judgment comes in striking form, in the language of apocalyptic eschatology. Paul expects the coming of Christ in the end, saying that his coming will create a separation of light and darkness, apocalyptic language for good and evil. Christ’s final judgment will be universal, disclosing and exposing all things, what is hidden in darkness, even the motives of [the] heart. Nothing can be or will be concealed from the Lord at the appointed time. In the end, the focus turns to God, who enacts the results of the judgment that Christ effected by giving each whatever praise is due. One should not miss this essentially positive conclusion to a discussion that was less than purely positive in tone. Despite present difficulties, Paul expects the Lord’s judgment to result in good things from God![4]

4:5. Paul drew a conclusion from the foregoing argument. Because God restrains final judgment until the day of the Lord, Christians should judge nothing before the appointed time. Instead, they should wait for the day when Christ will expose what is hidden, even the motives of men’s hearts. In many passages, Paul affirmed his belief that Jesus’ return will be accompanied by a great judgment for all people. Not only will God judge actions, but he will also judge intentions and motives (Heb. 4:12). As a result, at this final judgment everyone will receive his praise from God (see Rom. 2:29). God will honor those who prove faithful to Christ.

Paul mentioned these facts about future judgment so the Corinthians would stop judging him. It seems evident from Paul’s objections to the Corinthians’ behavior that they stood against Paul, judging him to be foolish and weak. For example, in their divisions, the Corinthians not only supported Apollos or Peter but opposed Paul. As the rest of the chapter would show, they evidently thought him low and foolish, preferring human wisdom to the wisdom he preached. Paul wanted them to stop judging him and to accept his authority as he addressed their problems.[5]

5. Therefore, do not judge anything before the end-time, until the Lord comes, who both will bring to light the hidden things of darkness and will reveal the purposes of the hearts. And then each man’s praise will come from God.

Note the following points:

  • The Lord’s return. “Do not judge anything before the end-time, until the Lord comes.” Paul now closes the discussion on adverse comments that he and his co-workers have received. He concludes that because Jesus himself is Paul’s judge, the Corinthians should refrain from judging him. He instructs them not to judge anything but to wait until the end-time when the Lord returns. When they with Paul will stand before the judgment seat, then the time will have come to criticize the work performed by Paul (see 6:2–3). The obvious intent of this remark is to show the Corinthians that then they also will face judgment.

Notice that Paul gives the readers an emphatic command, which literally reads: “not before the end-time judge anything.” Linking the consummation of the age to the return of the Lord, he tells the believers to cease uttering their judgmental comments. He is not saying that they should suspend judging altogether. Surely not! When a pastor or teacher fails to adhere to the truth of God’s Word and in his teachings and life goes contrary to the Scriptures, the church must judge. But Paul forbids criticizing a person whose teaching and conduct are in harmony with Scripture. When Jesus returns—and no one knows when that will be—every believer may take part in the judging (6:2).

  • The Lord’s revelation. “Who both will bring to light the hidden things of darkness and will reveal the purposes of the hearts.” The Lord will expose both the external and internal things that pertain to man. He will dispel the darkness and thus bring to light all kinds of things that until then remain hidden. Although the term darkness frequently has a sinister meaning (see, e.g., the blinding of the magician Bar-Jesus [Acts 13:11] or the command to expose unfruitful deeds of darkness [Eph. 5:11]), here the word has only a neutral connotation and refers to matters that are unknown. God is the ruler of everything he has created, and that includes darkness. David notes that darkness is the same as light to God (Ps. 139:12). In the judgment day, numerous items that were unknown to the believers will come to light.

Moreover, people are able to hide thoughts and intentions in the inner recesses of their hearts. Many of these intentions never come to light during a person’s earthly life. But when Jesus comes again he will expose them, so that all secrets will be disclosed (Rom. 2:16; Rev. 20:11–13).

  • Praise from God. “And then each man’s praise will come from God.” Who receives praise from God? God commends the person who possesses the inner regenerating power of the Holy Spirit and consequently listens obediently to the Word as a recipient of God’s commendation (see Rom. 2:29). God will graciously apportion praise to the individual believer on the judgment day when Christ reveals all things (Rev. 22:12).

Instead of writing words of rebuke, Paul concludes this section with a positive note on praise. It serves as an exhortation to the Corinthians to desist from judging Paul and his associates and to wait for praise not from men but from God.

Practical Considerations in 4:5

We should see Paul’s emphasis on praise in the context of this particular verse. For example, he begins by indicating when the Christian will receive praise, namely, at the appointed time when Jesus comes. Next, he states that each person will receive praise individually. And last, this praise comes from God, not from human beings.

Scripture definitely teaches that there will be rewards in heaven for the Christian. Jesus says, “Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done” (Rev. 22:12). The Bible teaches not that a person can earn salvation, but rather that God showers his praise on the believer who faithfully does God’s will. Thus, in the teaching of the parable of the talents, we hear Jesus say about both the servant with the five talents and the servant with two talents, “Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord” (Matt. 25:21, 23, NKJV).[6]

[1] MacArthur, J. F., Jr. (1984). 1 Corinthians (pp. 102–103). Chicago: Moody Press.

[2] Calvin, J., & Pringle, J. (2010). Commentaries on the Epistles of Paul the Apostle to the Corinthians (Vol. 1, pp. 156–157). Bellingham, WA: Logos Bible Software.

[3] Verbrugge, V. D. (2008). 1 Corinthians. In T. Longman III &. Garland, David E. (Ed.), The Expositor’s Bible Commentary: Romans–Galatians (Revised Edition) (Vol. 11, p. 291). Grand Rapids, MI: Zondervan.

[4] Soards, M. L. (2011). 1 Corinthians (pp. 88–89). Grand Rapids, MI: Baker Books.

[5] Pratt, R. L., Jr. (2000). I & II Corinthians (Vol. 7, p. 61). Nashville, TN: Broadman & Holman Publishers.

[6] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the First Epistle to the Corinthians (Vol. 18, pp. 131–133). Grand Rapids: Baker Book House.

Missing the Point on Sexual Abuse — Pyromaniacs

t has been an eventful week on the topic of sexual abuse and the church, as the Houston Chronicle published a series of articles on the scope of the problem within the Southern Baptist Convention, a problem which has been exacerbated by the relative lack of oversight, information sharing, and accountability within the highly decentralized organization. Highly-ranking SBC leaders have already spoken out, acknowledged the magnitude of the problem, and promised reforms, including and most importantly for the purposes of this piece, Dr. R. Albert Mohler, Jr.

The statement is a good model for taking ownership and responsibility for one’s own past words and actions, and although a few critics have persisted in demanding Mohler’s resignation or questioning his sincerity, and others are (perhaps more understandably) adopting a “wait and see” attitude, the general response from interested Christians has been appreciation, and gratitude to God, and this latter group includes internationally-recognized sexual abuse expert and survivor advocate, Rachael Denhollander.

I was honestly somewhat surprised to see criticism of Mohler from the other direction, however, with one commenter Monday calling it a “gratuitous and unnecessary apology” in the midst of an article that missed the point so badly that I can only assume it originates from a massive blind spot. The author, Doug Wilson, is certainly no stranger to either controversy or verbal pugilism (ha!), and yet despite that fact I cannot recall even a single time over the past decade-plus that he’s ever actually issued a material apology or owned up to a significant mistake in thinking, so perhaps the blind spot lies somewhere therein. Perhaps more likely, however, is the reality that Wilson’s perspective on sexual abuse is so astonishingly wrong-headed that it has led to tragic results in at least two cases which have been documented thoroughly in the public record. If the records are a bit too dry for you, Rod Dreher went into the Sitler case in some detail a few years ago.

Given Scripture’s clear admonition to us in Matthew 7:3-5, one might think that perhaps Wilson is not the most appropriate or helpful messenger on the topic of either apologies or sexual abuse, even as Mohler heeds his own conscience in extending his own apology and seeking forgiveness for his own overt statements and actions in support of C.J. Mahaney and Sovereign Grace Churches (formerly known as Sovereign Grace Ministries). And that is precisely where Wilson misses the point. He spills much ink on the concept of the presumption of innocence, despite the fact that aside from some secular Title IX administrators and other radical left wingers, most people are not really contesting that point, certainly not that I’ve seen within the church.

The point here relates to integrity of speech. Mohler is not apologizing for his presumption of innocence. He is apologizing for going far beyond that in his own past, overt statements of support for Mahaney and Sovereign Grace, which he made without sufficiently investigating the other side of the story per Proverbs 18:13 & 17, and with partiality in judgment per Proverbs 24:23 & 28:21. Obviously, Mohler is personally convicted over these matters, and when one has erred publicly, one ought to make amends publicly as well. As someone in a position of spiritual authority myself, I would be loath to get in the way of a man moved by the Spirit to correct himself, lest he risk grieving the Holy Spirit per Ephesians 4:30 or searing his conscience per 1 Timothy 4:2. And for any Christian minister, we know from 1 Timothy 1:4-5 that maintaining a pure heart, good conscience, and sincere faith are fundamental to efforts toward loving instruction and advancing the Kingdom of God.

There’s another important point to consider here, however, and that is the fact that an elder must be above reproach and have a good reputation with those outside of the church, as clearly stated in 1 Timothy 3:1-7. One need not discard either the presumption of innocence or the requirement in 1 Timothy 5:19 for a charge against an elder to have two or three witnesses in order to note that there exist differing levels of proof, and that the Bible nowhere requires conviction of a crime—which requires “proof beyond a reasonable doubt” under our criminal justice system—in order to establish that an elder is not qualified for the office, as Wilson seems to imply. Indeed, for many matters relating to moral failure, there will never be a criminal conviction, because adultery, to use one example, is simply not enforced as a crime in any US jurisdiction.

Instead, in even the T4G statement itself (since deleted) that Mohler, Mark Dever, and Ligon Duncan released to defend Mahaney and Sovereign Grace, they indicated in an apparent nod to being above reproach and having a good reputation with those outside of the church that “A Christian leader, charged with any credible, serious, and direct wrongdoing, would usually be well advised to step down from public ministry.”

What Mohler now seems to acknowledge is that the charges against Mahaney and Sovereign Grace were more serious than he’d initially believed. As a trained attorney, Denhollander has done an admirable job of highlighting precisely why this is, and her devastatingly detailed March 1, 2018 summary not only provides a credible charge with witnesses that has existed for years, for those who took the time to investigate,[*] in my view it basically establishes a prima facie case that demands a substantive response. It is simply light years more substantial than mere gossip, or biased axe grinding, or anonymous complaints.

Sadly, from my perspective, the response from Sovereign Grace has been to attack straw men, disingenuously deflect, point to procedural maneuvers as a vindication, and steadfastly refuse to address the issue in an (increasingly vain) effort to move along in the apparent hope that people will just forget about it.[**] They’re also eager to tout their relationship with “Ministry Safe” as an apparent talisman against criticism, but given the fact that Ministry Safe has become the go-to organization for many major insular entities when accused of sexual abuse (including Doug Wilson’s own denomination, and others such as the United States Olympic Committee, Bob Jones University, and Nazarene Global Ministries), at the risk of seeming jaded, I’ve become rather skeptical of how strong the safeguards implemented by the husband-and-wife legal team at Ministry Safe truly are.

Regardless, in light of this background, I literally laughed out loud when Wilson scolded, “[Denhollander] has gotten out of her lane.” It’s a backhanded insult that attempts to define and confine her only in relation to her direct testimony as a survivor, when in fact she has become the best advocate for and expert on sexual abuse reform that I have ever known. She’s really a textbook example of what earnest and well-intentioned Christian “social justice” advocates might be able accomplish, were they laser-focused on a real and present issue with tangible and measurable injustices, and proposing specific and effective reforms consistent with biblical principles. Her “lane” is precisely sexual abuse and the law, and despite Wilson’s patronizing comment about not being trained to identify ambulance chasers, the legal code of ethics which Denhollander presents and teaches on actually requires lawyers to identify and avoid ambulance chasers.

The comment was so ludicrous, so lacking in self-awareness and situational understanding, that I have to wonder whether any of it stems from discomfort that Denhollander has righteously barged into the lanes of coddlers and enablers of abusers who would vastly prefer that she simply shut up and allow them to remain under cover of darkness, rather than expose them pursuant to Ephesians 5:11.

On that note, as someone who deeply appreciates statistics as a basis of measurement and comparison, especially in relation to demographics, I wanted to challenge Wilson’s attempt to dismiss the Houston Chronicle articles. First, the reporters were only able to catalog cases where reporting could be found, so the count necessarily excludes many rural areas that have very limited reporting, and cases that were not considered newsworthy. Second, obviously, the cases fail to include situations where direct or indirect or cultural pressure resulted in no report being made, this number is currently unknown due to a lack of studies on the topic, but investigations into various organizations such as the Association of Baptists for World Evangelism, Bob Jones University, Ethnos 360 (formerly known as New Tribes Mission), the Independent Fundamental Baptists, the Southern Baptist Convention as mentioned previously, and Protestants generally all sadly seem to indicate a major problem. Third, it has been known from insurance reports since at least 2007 that the scale of the sexual abuse problem in Protestant churches is arguably at least as large as the one in the Roman Catholic Church, which nearly all observers (including Wilson) agree is a genuine scandal.

Finally, I wanted to say a word about Wilson’s concerns regarding the trajectory of “woke” justice and capitulation on biblical principles to the worldly spirit of the age. Candidly, I share a number of his concerns, and have said as much on this blog, many times. I’m well aware that numerous egalitarians are using legitimate concerns over sexual abuse to attack the notion of biblical complementarianism itself, just as certain other social justicians are using a legitimate hatred of the sin of racism to attack a biblical understanding of what it means to regard no one according to the flesh, in true unity, which refuses to elevate the importance of trivial surface distinctions between Jew and Greek.

But whether from the left or the right, pragmatic concerns over trajectory and potential results should never trump basic biblical ethics. Mohler obviously believes that in his prior full-throated defenses of Mahaney and Sovereign Grace, he spoke too soon, with partiality, and without sufficient investigation. It is right and proper that he make equally public amends for that, just as it is right and proper that Mahaney and Sovereign Grace provide a substantive response for their actions in light of Denhollander’s prima facie case. The alternative is a cloud of scandal persisting over their ministry as they remain subject to legitimate reproach, and establish and confirm an increasingly poor reputation with those outside (and inside) the church.

An independent investigation, which Denhollander, Mohler, and even all Wilson appear to support, despite the latter’s skepticism about the existence of an appropriate organization—and by the way, my understanding is that although Denhollander has spoken well of Boz Tchvidjian’s GRACE organization, she has not at all insisted it is the only legitimate organization—would be one way of commencing to clear that cloud. With every passing day of intransigence, however, Mahaney and Sovereign Grace make the dispersal of that cloud more and more difficult, and at this point I do wonder whether they will ever recover any credibility whatsoever. Like Wilson, they’ve badly missed the point, whether it’s their responses to sexual abuse cases, their attitudes and actions toward survivors, or their doubling down on a continuing strategy of stonewalling and diversion after being called on it.

Learning from Mohler’s apology, rather than Wilson’s defense, would perhaps be the bare beginnings of a start.

Hohn's signature

[*] I was one who failed to do so, instead simply accepting the assurances of people like Dever, Duncan, and Mohler, until a bit under two years ago when a blogpost commenter pointed me to Mahaney’s May 22, 2014 statement in which he claimed, “I look forward to the day when I can speak freely. For now, the simple and extraordinarily unsatisfying reality—for myself and others—is that in the face of an ongoing civil lawsuit, I simply cannot speak publicly to the specifics of these events.” And yet even after the dismissal of that lawsuit, Mahaney has refused to address any of it substantively, an omission that seems so out of step with his May 22 statement that it again implicates the issue of integrity of speech.

[**] A point-by-point establishment of these patterns I’ve perceived is beyond the scope of this blogpost, but pick just about any public response by Sovereign Grace over the years, and I’d be happy to break it down and fill out my opinion more specifically.

via Missing the Point on Sexual Abuse — Pyromaniacs