Thoughts on Psalm 75

In the final part of our series on repentance and forgiveness, Dr. J. Mark Beach turns to some pastoral questions. What becomes of the believer who cannot name every sin he has committed? How should elders deal with a member who refuses to repent? And how do we examine our hearts without sliding into scrupulosity on one side or carelessness on the other? Dr. Beach argues that justification must stand before sanctification in preaching and pastoral counseling, and that to reverse the order is to cast the sinner back upon themselves instead of upon Christ. He also explains why Calvin is a better guide here than many of the Puritan and Pietist writers. Read Dr. Beach's full article, ⁠"Forgiving Like God? Some Reflections on the Idea of Conditional Forgiveness,"⁠ in the Mid-America Journal of Theology: https://www.midamerica.edu/uploads/files/pdf/journal/06_beach_journal2015.pdf

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In the fifth petition of the Lord's Prayer, we ask God to forgive us our debts as we forgive our debtors. Does that make our forgiving others the condition of God's forgiving us? In Part 2 of our series on repentance and forgiveness, Dr. J. Mark Beach examines the question with Calvin, the Heidelberg Catechism, and the parable of the unmerciful servant. Dr. Beach shows why the Reformers refused to make our forgiveness of others the ground of God's, and what it does demonstrate. Dr. Beach also takes up a hard pastoral question: what do we owe a brother who has wronged us and shows no sorrow?

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Pastor Mark Hogan teaches on baptism as a central ordinance for worship and discipleship, citing Matthew 28, Acts 2, 1 Corinthians 12, and Ephesians 4 to show it accompanies repentance, faith, and incorporation into the church while confirming rather than independently accomplishing regeneration. He emphasizes its dual significance: both for personal soteriology and for church membership, and argues from Acts 8, 10, and 18 and Romans 6 that only those who credibly profess repentance, faith, and obedience should be baptized. He further contends that immersion is the proper mode, supported by Colossians 2:11–12, the lexical meaning of baptizo, New Testament examples such as Jesus' baptism and the Ethiopian eunuch, and historical witnesses including Calvin, Luther, Bavinck, and early baptistries. Baptism portrays participation in Christ's death, burial, and resurrection and should be performed with understanding, faith, reverence, and godly fear as an act of worship. He applies this by urging professing Christians to be immersed as an outward sign of inward reality, to pray for conversions, celebrate baptisms, and remember their own baptism as a call to walk in newness of life.