|Dealing with Sexual Guilt|
|Written by Douglas Wilson|
|Friday, 01 January 2010 12:15|
The gospel changes lives. Not only does it do this, but it has this impact on every aspect of our lives, which includes our sexual identity, our sexual lives, and our sexual history.
“Know ye not that the unrighteous shall not inherit the
The unrighteous—continuing unrepentant—will not inherit the
So here’s the problem. In the first century, sexual purity (in the Christian sense, with the biblical definitions) was virtually unknown. As a lifestyle, to the average pagan it was beyond comprehension. This meant that the new Corinthian believer, who had been baptized and had joined this new fledgling movement, did not need to be embarrassed about his past. If anything, in terms of peer pressure, he was going to be embarrassed about his future sexual purity, not his past immorality. Our situation is quite different—even with the deterioration of standards since the sexual revolution of the sixties, the unbelieving world still has an active memory of how things used to be. You don’t shake off a millennium or more of Christian civilization in a couple of decades. And within our evangelical subculture, this cultural memory is obviously more pronounced.
Of course, we are not faulting the scriptural standard, but it does create a new problem for us. Whenever standards of any kind come to a fallen race, it creates the problem of hypocrisy and/or hidden guilt. The more serious the standards are (Heb. 13:4), the greater the temptation. Overt hypocrisy is a problem to address another time. For now, let’s consider the problem of hidden guilt for two kinds of people. The first is the person converted to Christ, or put right with Christ, later in life. But she comes to this point with a good deal of sexual baggage, and whenever she comes to church, all she can see are squeaky clean people who would chase her out of the church “if they only knew.” The second kind of person is the person who grew up in the church, with sturdy sexual standards extending in every direction and disappearing over the horizon. But knowing the standard and having the resources to fight temptation are two very different things, and the appearances make it look like no one else you know is struggling with this temptation—whatever it is.
In our text, the apostle Paul says of the Corinthians (a pretty raggedy bunch) that “such were some of you.” That past tense was made possible by God’s washing, God’s sanctifying, and God’s justification. This cleansing applies to both groups. The judicial imputation of Christ’s righteousness means that a whore can become a virgin, the pervert can be enabled to stand upright. As far as God is concerned, all your sexual sins are washed away. Nothing is out of His reach. Christ’s blood does not falter before certain sins.
There is another relevant issue, and it is that complete forgiveness (which really is complete) does not necessarily erase all consequences. A woman can receive total forgiveness for her fornication, and after she has received that forgiveness, still be pregnant. A teacher of small children who is caught with a stash of child porn should be fired, but that does not mean that he is beyond forgiveness. Of course not. These are consequences. Forgiveness means liberation from certain consequences, not from every possible consequence.
There is no sin that a human being can commit that Christ cannot forgive, and forgive readily. That is why He came to die. But we struggle with this kind of sin more than with other sins. Why? Part of it is the set of cultural expectations we have developed, and which we should have developed (Heb. 13:4). But the second reason is that sexual sin is like getting pine pitch on your hands (1 Cor. 6:18-19). Just like other dirt, it can be washed off, but you have to know how to do it.
|Last Updated on Friday, 01 January 2010 12:22|