Repentance Archives - Page 6 of 6

Romans 22: Ugly Babies (6:15-23)

Christ Church on June 14, 2009

Introduction
We come now to Paul’s treatment of the great theme of true liberty and freedom. What is the nature of freedom? We need to be especially careful with this because as Americans we are trained to believe that we understand liberty in some special way, while it appears that we have really lost an understanding of the foundation of all liberty.

The Text
“What then? shall we sin, because we are not under the law, but under grace? God forbid . . .” (Rom. 6:15-23).

Summary of the Text
Paul begins by returning to the question that began this chapter (6:1). He asks if we should therefore sin because we are under grace. Is that what grace means (v. 15)? God forbid. Grace is liberation from sin, not liberation in sin. Sin is a dungeon, and a set of chains bolted into the wall. Paul then turns to instruct us so that we won’t fall for this elementary mistake. “Know ye not . . .?” he asks. The word in this passage rendered servant is doulos, meaning slave. The direction of obedience establishes the nature of the servitude. You are either a slave of slave, leading to death, or a slave of righteousness (v. 16). Those are the two options. But thanks to God, the Roman Christians, who used to be slaves of sin, had transfered their allegiance by obeying “the form of doctrine” they had heard (v. 17). The gospel is obeyed. They were as a consequence freed from one slavery by means of enslavement to another (v. 18). Paul is using a rudimentary illustration because we are slow to get it (v. 19). Just as we used to yield our bodies to iniquity, producing lots more iniquity, so now we are to do the same thing to righteousness, producing holiness (v. 19). Freedom from one is attachment to the other. When the Romans were slaves of sin, they were “free” from holiness (v. 20). But what was the fruit of that way? They were now ashamed of what they used to freel free to do. And the result is death (v. 21). But now they were free from sin, and were slaves of God—with the fruit being holy, and the result everlasting life (v. 22). For wages of sin is death, and the gift of God is eternal life through Jesus (v. 23).

Ugly Babies
The illustration of marriage is not explicit for a few more verses yet (7:1-5), but Paul appears to be anticipating something like this already. Even though he is speaking of slaves and not wives, the language of v. 19 appears to have some sort of sexual connotation. A verb form of the same word for fruit is found in 7:5, in the context of marriage. So when you yield your members as slaves to uncleanness, the result is that iniquity produces more iniquity—a perverse kind of “increase and multiply.”

You present your members to iniquity, and the result is lots of ugly babies. But when you leave that behind in repentance, the results of the gospel union are holy. In the spiritual realm, the babies always look like the father. If the unbelieving Jews had been children of Abraham, they would have looked like him (John 8:39). Also keep in mind that tolerating sin in your life, especially hidden, secret sin, is like trying to be a little bit pregnant. The reason your sin will find you out (Num. 32:23) is that sin grows and multiplies.

Freedom From, Freedom To
In our individualistic tradition, we have very unwisely truncated our definition of freedom. We tend to think of it as “freedom from” restraint, because this leaves room, as we like to imagine, for a pretended autonomy. But this definition is only partially true, and when it is taken for the whole truth, the results are routinely disastrous. “Freedom from” liberty is entirely incapable of sustaining any concept of civil or political liberty unless we ground it in the Pauline concept of the “freedom to” be virtuous, which is nothing other than the freedom to obey Christ. Notice what Paul does here. If you are at the bottom of the sea, you are free from being dry. If you are in the desert, you are free from being wet. That, by itself, is as far as “freedom from” will get you. This is because Paul takes it as axiomatic that you will be someone’s servant. As Dylan put it in one of his moments of lucidity, “ya gotta serve somebody.” You will either be wet or dry. You will either serve iniquity or you will serve righteousness. If you are a slave to the wrong one, then the result is death—you will be a dead slave. If you become a slave to the righteous one, then the result is life, everlasting life, and at the end of the story, the slave will be adopted as a true son.

How does this matter? It matters because modern secularists want to pretend that they can establish a “freedom from tyranny” kind of liberty without serving Christ. But that is impossible. If you take that route, the result will only be an ever-increasing iniquity. But if we as a people “obey from the heart the form of doctrine” that faithful gospel preachers declare, the result will be holiness, righteousness, and life. Part of that fruit will be every legitimate kind of “freedom from” liberty. Spiritual freedom is the necessary precondition to every other kind of freedom (2 Cor. 3:17), and spiritual freedom always begins with slavery to Christ. Notice how Paul reasons from spiritual freedom to what we think is the only freedom (1 Cor. 7:22-23). Never forget that political and economic liberty is gospel fruit. Do you really think that God will permit us to grow that glorious fruit in our orchards of death?

Form of Doctrine
Many Christians today, for the sake of what they call grace, react away from the word obedience. But Paul is not of their mind. Liberty is obedience. Grace and obedience are not contrary because grace demands to be obeyed. What was the form of doctrine that the Romans had delivered to them? The book of Romans would be as good as summary of that gospel as we could find anywhere. What did they do with it? They obeyed. In Paul’s mind, we may obey in this direction or that one, but we are creatures and we will obey. The only question is whether we will obey words of life or words of death.

Wages and Gifts
Life and death are opposite one another, but they are not symetrical. Paul does not contrast the wages of sin and the wages of righteousness. Neither does he contrast the gift of death and the gift of life. These two destinations are not symetrical at all. The death and the life are opposed, but so are the forms in which they come. One comes as a wage, a payment, a pay check. The other comes as a present, as a gift. Connect this with everything that has gone before and we see that the servitude that leads to death is a servitude of strict justice, and the servitude that brings liberty is a servitude of grace.
You are the people of God. Hear then thewords of the gospel. “See, I have set before thee this day life and good, and death and evil” (Dt. 30:15). Which will you have?

Romans 21: Three Kinds of Grace (Rom. 6:6-14)

Christ Church on June 7, 2009

Introduction
As we continue to work through this great letter of the apostle, we can see in various ways how his mind works. We see it in how he answers objections—”one of you will say to me then . . .” We also see in this passage a typical Pauline move, where he says, “These things are so, and you must act as if they are so.” This is something we must learn because it is how our sanctification progresses.

The Text
“Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin . . .” (Rom. 6:6-14)

Summary of the Text
As we improve our baptism, as we build on what Paul has just said (vv. 1-5), we do so “knowing this” (v. 6). Progress in godliness is not groping in the dark; it is the result of sound teaching. What do we know? That our “old man” was crucified in Jesus in order to destroy the “body of sin.” This was so that we would cease to be slaves of sin (v. 6). The way out of sin-slavery is to die (v. 7). But there is no way to be united with Christ in His death without also being joined to His resurrection life (v. 8). When Jesus rose, He did so in a way that freed Him from death forever; death has absolutely no claim on Him (v. 9). Moreover, He died unto sin one time, at a specific point in time, but the life He lives is continuous, and is before God (v. 10). All these things are so. How should we therefore act? We should therefore act as if they are so. “Lifewise reckon ye also yourselves . . .” Jesus died at a point in history, and He lives forever before God. You should therefore reckon yourself to be dead to sin in a decisive way, and alive to God through Jesus (v. 11). What is including in such a reckoning? Refuse to let sin reign (key word) in your mortal body, which means obedience to the lusts of that mortal body (v. 12). Present or yield the members of your body as though you were raised from the dead (because you were), and make this presentation to God (v. 13). To present such resurrected members as instruments of unrighteousness is not just morally wrong, it is schizophrenic. It is a contradiction (v. 13). Sin is not to rule over you any more because you are under grace, and not under law (v. 14).

Three Kinds of Mortification
In order to understand what Paul is teaching here, we have to sort something out first. He is describing a crucifixion, a death, a mortification. But this is not a concept that has only one application for the Christian life. First is the death of the “old man,” the old way of being human. This is equated with the overthrow of the rule and reign of sin, the dominion of sin (Rom. 6:6; Gal. 5:24; 6:14). The old man is dead—you don’t have to keep killing him. This is something that is equally true of all who are genuine Christians. The second kind of mortification occurs in the lives of Christians who have stumbled or fallen, and significant sin has grown up in their life. This is what Paul addresses in his letter to the Colossians. “Mortify your members which are on the earth” (Col. 3:5). These are not trifles, because he goes on to define them as “fornication, uncleanness, etc.” But he is talking to Christians, who should have their affections set above, and the action he calls them to is a decisive action at a point in time. The third kind of mortification is daily, for each of us. As John Owen once put it, a man should not think he makes any progress in godliness “who walks not daily over the bellies of his lusts.” We will see this just a few chapters from now—”if he though the Spirit do mortify the deeds of the body, ye shall live” (Rom. 8:13). The verb here refers to an action that is continuous and ongoing. This mortification you will never get to walk away from on this side of glory. If you do, then you will be confronted with the duty mentioned to the Colossians.

An IllustrationPicture a weed patch, not cultivated at all. When the first mortification happens, God plows the weed patch under, and makes it a garden. It is now a garden, and not a weed patch. The old status is dead. The second mortification is what happens when that garden is untended for a week, and you come back to find weeds in it that are up to your thigh. Uproot them, pull them out. That is the second kind of mortification. The third kind is what any good gardener will tell you about. Get out there every morning, and pull up the weeds that are the size of your thumbnail. They will always be there. That is the third kind of mortification.

Reckoning Righteousness
We are not called to do good in order to impress God, or to ingratiate ourselves with Him. We are not trying to earn anything. God has already reckoned the righteousness of Jesus Christ to you, and that is your justification. What is your sanctification? It is you reckoning the righteousness of Jesus Christ to yourself. Reckon (logidzomai) yourself to be dead to sin. So what is sanctification? It is acting as though you really believe what happened in your justification. It is acting as though the death, burial and resurrection of Jesus Christ are really yours.

Your Mortal Body
The old man is dead. Don’t worry about him. But the flesh, your mortal body, is not dead, and you should keep a wary eye on it. In v. 12, Paul cautions these Christians against letting sin “reign” in your mortal body (like back in the old days). He then equates this with obeying “it” in its lusts. What is the antecedent to “it”? As it happens, the antecedent is “mortal body,” and not “sin.” Your mortal body will make all kinds of suggestions to you all day long. Stop feeling like the lonely pervert at church—there isn’t a person here who doesn’t deal with this. At the same time, there is a difference between godliness and backsliding. Pull up the thumbnail size weeds. Stay on top of it. Don’t wait till the weed requires three shovels, two hands, and a backhoe.

Grace and Law
We have drifted so far from the biblical understanding of the words grace and law that to a certain extent we have inverted them. We think that grace means “you get to sin,” and that law “means you can’t sin.” But as Paul is describing it is here, being under law means that you can’t stop sinning, and that you therefore cannot stop accumulating the condemnation for that sin. Grace liberates you from that sin trap, from that sin slavery. Notice what Paul says here. Sin shall not have dominion. And why? Because you are under grace. Grace is the liberty of the Spirit, not the slackness of lowered standards.

Romans 10: Let God Be True (3:1-4)

Christ Church on February 1, 2009

Introduction

We learned from the end of chapter two that not all Jews are Jews, along with the corollary that not all Christians are Christians. But keeping up with the apostle can be a strenuous effort sometimes, and we now learn in the first part of chapter three that the Jews who are not really Jews are nevertheless . . . Jews. And the same goes double for Christians.

The Text

“What advantage then hath the Jew? or what profit is there of circumcision? Much every way: chiefly, because that unto them were committed the oracles of God. For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged” (Rom. 3:1-4)

Summary of the Text

Chapter two concludes with Paul offering the definition of the true Jew, the inward Jew. But now, without missing a beat, he returns to the conventional use of the word Jew. It is as though he is asking that if a bunch of Jews aren’t really Jewish, then what good does it do them being Jewish? We would say, having thought we got his point, “well, no good at all.” But what does he say? “Much every way” (v. 2). The chief reason there is profit in external circumcision (the kind of Jewishness he is talking about now) is that the externally circumcised were entrusted with the oracles of God, the Scriptures (v. 2). Some did not believe, and Paul responds to that with a so what? Can the unbelief of covenant members undo the covenant? No way (v. 3). Their unbelief cannot make “the faith of God” without effect. One important question here is whether this is subjective (God’s faith, or perhaps faithfulness) or objective (the faith that God established, i.e. the Christian faith). But in any case, can a Europe filled with baptized infidels undo the glorious truth proclaimed in baptism? Not a bit of it, and God forbid. Every last covenant member could be a skunk, and God remains true (v. 4). Our task is not to conform the sacrament to the behavior of people, but rather to conform the people to the nature of the sacrament. And then Paul quotes Psalm 51:4, to powerful effect (v. 4).

Begin With Paul’s Conclusion

The first thing to note is that Psalm 51 was composed after David had received the rebuke of Nathan for his sin with Bathsheba. That was the occasion. What is the psalm about? It is about true confession, internal cleansing, and the comparative value of the externals in God’s sight. David pleads for cleansing and forgiveness (vv. 1-2). He confesses his sin honestly and in the right direction, so that God would be justified when He speaks, clear when He judges, and might conquer when He is judged (vv. 3-4). David, a covenant member, was conceived in iniquity (v. 5). God wanted David to possess truth in the inward parts (v. 6). For that to happen, God must do the cleansing and restoring (vv. 7-12). After this, and only because of this, teaching the transgressors and sinners can occur (v. 13). God is rightly praised when men are truly forgiven (vv. 14-15). God wants sacrifices in the heart, not on the altar (vv. 16-17). God is invited to build His city (v. 18), and after that He will be pleased with the external sacrifices (v. 19). The distinction between an outward Jew and an inward one was, again, gleaned from the Old Testament. Heart circumcision was required in the Old Testament, as we saw last week, and here we see God’s rejection of mere external conformity to His sacrificial law.

A Brief Aside

Paul says here that the chief value of institutional Jewry was the fact that they possessed (and transmitted to us) the oracles of God, the Scriptures (v. 2). He echos this same thing again later in an expanded list—they had the adoption, the glory, the covenants, the law, the worship of God, the promises, the fathers, and the privilege of being the people of the Christ (9:4-5). But here in chapter three, he places possession of the Scriptures in the chief place—and we can see a number of the blessings named in chapter nine as subsumed under that.

That being the case, then why has the Church today relinquished control of the Scriptures, the full corpus of the oracles of God, turning them over to an alliance of big business and textual critics in the academy? Whose idea was that? And why do we persist in acting like it was a good one?

Let God Be True

Paul sets up a parallel between vv. three and four. In verse three the two elements are “unbelief” and the “faith of God.” In verse four they are “every man a liar” and “God true.” We should therefore understand unbelief being equivalent to man lying, and the faith of God as the equivalent to God being true. And when Paul caps it off with his citation Psalm 51, the whole thing should come into focus. God being true despite the sinfulness and lies of covenant members does not primarily mean that God wins “the argument” (although He does always win the arugment). It means that despite our sinfulness and uncanny ability to get everything wrong, He will still win the world. Remember how Psalm 51 ends—with pure worship in the world, pure internally and externally both. The result of God remaining true to David despite David being untrue to God is that transgressors are taught and sinners are converted.

Honest Confession

God does not need our bright and shiny righteousness in order to advance His kingdom. What He wants is for us to acknowledge what we are by nature, which is iniquitous from conception (Ps. 51:5). He wants us to acknowledge what we are by choice and action—which is transgressors in need of forgiveness (Ps. 51:1-2). Remember that Paul is quoting this psalm after Romans 1 placed all the unbelieving Gentiles under the condemnation of sin, and Romans 2 placed all the unbelieving Jews under the condemnation of sin. He is writing this on the threshold of his point in Romans 3, which is that Gentiles and Jews are in the same terrible fix. David, one of the greatest covenant kings in the history of God’s covenant people, confessed that he was conceived in sin, and that the amniotic fluid in which he was formed was the fluid of iniquity. So stop trying to protect God’s reputation by hiding your sin. He doesn’t care. Christ died for sinners, and God is reconciled. We should therefore stop trying to win the “I-didn’t-have-to-be-forgiven-for-as-much-as-you-did” contest.

I Acknowledge

True confession means acknowledging what your sin actually was, and doing so with complete honesty before God (1 John 1:9), and it also means acknowledging the true identity of the one insulted by the sin. David says “against three, thee only, have I sinned.” Mark that. David was guilty of adultery, disloyalty to a faithful subordinate, then murder, and then a political cover-up and scandal. Lots of other people were involved, but against “thee only have I sinned.” But take heart—all sin is aimed at God, seeking to topple Him from His throne. But He is true, even if you are full of lies. You might as well come quietly . . . cleansing awaits.

Freedom From Bondage

Christ Church on March 9, 2008

Introduction:
There are two kinds of people in the world: those who are in bondage to their sin and those who have been set free. This morning I would like to talk about this bondage and this setting free.

The Text:
“So Jesus said to the Jews who had believed in him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.” They answered him, “We are offspring of Abraham, and have never been enslaved to anyone. How is it that you say, ‘You will become free’?” Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is a slave to sin. The slave does not remain in the house forever; the son remains forever. So if the Son sets you free, you will be free indeed.” (John 8:31-36).

Overview:
This chapter begins with the woman caught in adultery and moves on to Jesus saying that he is the light of the world followed by a discussion with the Pharisees. At the end of the section, verse 30, the text says that as he was saying these, many believed in him (v.31). He tells them that if they will abide in his word, they are truly his disciples (v.31). They will know the truth and the truth would set them free (v.32). The Jews notice this comment about slavery and react to it in typical defensive mode. “We are Abraham’s offspring and have never been enslaved to anyone.” Since this is true, why does Jesus say they need to be set free? (v.33). Jesus responded with, “Truly! Truly! Whoever commits sin is a slave of sin” (v.34). And the fact is that the slave does not get to stay in the house forever, but the son does (v.35). So, if the son sets you free from your slavery and makes you a son, you will be free indeed and able to live on in the house forever (v.36). From there things go pretty much down hill and in the end the Jews try to stone Jesus for declaring to them that he is God (v. 59).

The Subtlety of Sin:
Most of us can see the problem the Jews who were talking to Jesus had. We can all read how Jesus went on to explain why and how these people were bound in their sin until in the end they tried to stone him. And most of us are not like these guys…but we do need to be set free. So, let’s focus on us for the rest of the message.

The first of the Ten Commandments is to not put any other God in the place of Yahweh. We call this particular sin idolatry, and though there are lots and lots of sins that fall under the umbrella of idolatry (see Col. 3:5) let’s talk about idolatry for a minute.

In Deuteronomy 7 God commanded the people, as they were about to enter the promised land, to kill everyone in their path; men, women, and children. If they did allow anyone to live, the end result would be idolatry. As you read through the Old Testament, you see that Israel pretty much ignored God and did exactly what he said not to do. But put yourself in their shoes for a minute.

The Nuts and Bolts:
When you realize you are in bondage to an idol, the first thing you should do is fall on your knees and cry out to God for forgiveness and repent of the sin. You need to know that the message is that Jesus came to set the captives free. He said in our text that if you will abide in his word you will be set free from your idols and thus from your bondage and when Jesus sets you free, you will be free indeed.

There are two passages of Scripture you need to hear at this point:

2 Timothy 3:16-17 says, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work.”

2 Peter 1:3-4 says “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire.”

The Body of Christ:
Besides the Scripture being given to us as God’s living word and setting us free, God has left Jesus’ body here on earth in the form of the church. What this means is that in your journey to getting rid of the bondage you’ve been in for so long, you have help. All of the elders and deacons standing up in the front, serving you the Lord’s Supper want nothing for you but your freedom in Christ. All the pastors of both our churches want to help you overcome and to help you take advantage of all Christ has as you search the Scriptures and serve him with your whole heart.

You should know that because of the nature of idolatry, you will undoubtedly need help in overcoming many habits you’ve acquired over the years to either participate in your idolatry or in covering up for your idolatry. You need to know that Jesus loves you and wants to set you free and so does the leadership of our two churches.

Conclusion:
Many of you are tired of struggling to walk with God. You look around in Church on Sundays and instead of being lifted up by the saints, you are depressed by all the seemingly perfect people. You see smiling faces everywhere you look and you think there’s something wrong with you. Jesus said “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor” (Lk. 4:18). Are you a captive? Are you broken hearted? Are you overcome by temptation and sin? Look to Jesus, go to Jesus, live with and in and around Jesus. He is the only one who can set you free and if he sets you free, you will be free indeed.

Dealing with Sexual Guilt

Christ Church on January 6, 2008

Introduction:
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. This fixes a number of problems, but if we are honest with ourselves, we have to admit it also creates some new problems, some new temptations.

The Text:
“Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor. 6:9-11).

Overview:
The unrighteous—continuing unrepentant—will not inherit the kingdom of God. This is basic; Paul addresses it in the form of a question. Don’t you know this? It was a good question to raise at Corinth, which was renowned in the ancient world for its immorality, and in the ancient world that was no small achievement. But the unrighteous will not inherit the kingdom (v. 9). The entire first half of the illustrative list that he works through consisted of sexual sin in various forms. First was fornication, which was a broad term covering all kinds of sexual uncleanness. Second was idolatry, which was closely identified with sexual sin. Third was adultery. Fourth was passive homosexuality, the sin of being a catamite. Fifth was sodomy (v. 10). The second half of the list branches out— thieves, covetous men, drunks, revilers and extortioners will not inherit the kingdom either (v. 11). Don’t think that sin is only sexual sin. And then comes the word of hope. “And such were some of you” (v. 11). What made the difference? You were washed, you were sanctified, you were justified in the name of the Lord Jesus and by the Holy Spirit.

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 the evangelical subculture, sexual standards are still clearly taught and generally understood (with the problem compounded by biblical standards gone to seed).
Of course, we are not faulting Scripture for doing this, but this 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.

Forgiveness is complete:
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 and 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.

Consequences and accountability:
There are two other relevant issues. The first 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. And a man can divorce an unfaithful wife without displaying an unforgiving spirit. These are consequences. Forgiveness means liberation from certain consequences, not from every possible consequence.
Accountability is a little different. Our practice of sexual behavior is and ought to be private, but the reality of our sexual expression is not to be private. We are connected to others. Fathers are responsible for the sexual purity of their daughters (Deut. 22:13-21). Husbands and wives have authority over one another’s bodies (1 Cor. 7: 4). So real accountability is found in the God-given places, and not in a “small accountability group” of drowning swimmers, all clutching each other going down. At the same time, remember what we have emphasized before—no human authority is absolute. For example, if a father has been guilty of sexual abuse, it doesn’t make any sense to demand that his daughter have to confess anything to him.
Another example of necessary confession is when a couple get to the “tipping point” in a courtship. Simply apply the Golden Rule, but don’t kid yourself.

Why we need to be reminded:
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.