Is it true that God cannot look upon sin?

In the book of Habakkuk, the prophet says to God, “Your eyes are too pure to look on evil” (Habakkuk 1:13, CSB). This does not mean that God must close His eyes or turn His back when people start to sin. It is, rather, a recognition of God’s righteous character and, in context, part of a larger discussion of God’s methods in dealing with sin. Habakkuk begins with a series of questions directed to God. Habakkuk saw the sin and degradation gripping the nation and took his concerns to the Lord. Who today can read this lament and not see the same questions so many are even now asking of God?: “How long, Lord, must I call for help, but you do not listen? Or cry out to you, “Violence!” but you do not save? Why do you make me look at injustice? Why do you tolerate wrongdoing? Destruction and violence are before me; there is strife, and conflict abounds. Therefore the law is paralyzed, and justice never prevails. The wicked hem in the righteous, so that justice is perverted” (Habakkuk 1:1–4). Habakkuk saw the people of God wallowing in sin, but he was at a loss as to why the wicked prospered and the righteous suffered. Why was God so tolerant of wrongdoing? Like Job, Habakkuk questioned God’s seemingly slow response to right wrongs. Would the violence never end? Whatever happened to justice? God responds to Habakkuk by revealing His plan to use the Chaldean nation to conquer Judah and thus punish the evildoers (Habakkuk 1:5–11). This answer caused Habakkuk even more distress, and he again questioned God. The Chaldeans (or Babylonians) were even more wicked and debauched than the Israelites. How could God use a wicked nation like that to judge His people (verses 13–17)? Why would He allow “the wicked [to] swallow up those more righteous than themselves?” (verse 13). Does He approve of their sin? It’s in this context that the perplexed prophet says, “Your eyes are too pure to look on evil; you cannot tolerate wrongdoing” (Habakkuk 1:13). The key to understanding this statement is found in the parallelism of the poetry. “To look on” is parallel with “tolerate.” Habakkuk is pointing to God’s holiness and saying, “You are too holy to look favorably on evil.” We use a similar expression today. Our English word countenance can mean “face” or “look,” and it can also mean “to sanction or approve of.” When someone says, “I cannot countenance that behavior,” he or she is expressing disapproval of that behavior. In similar fashion, when Habakkuk says of God, “Your eyes are too pure to look on evil,” he means that God’s holy nature guarantees that He will not sanction sin. God cannot “look” upon wickedness with favor—so, the prophet asks, why would He allow the Babylonians to overrun Judah? God is still omniscient and omnipresent, so He knows about sin, and He is present when it’s committed. He does not wink at sin or turn a blind eye to it. He sees it, and, as Habakkuk rightly asserts, He cannot see it favorably. What bothered the prophet is that, in using the Babylonians to punish Judah, God seemed to be countenancing the Babylonians’ idolatry, violence, and greed. God assures His prophet in chapter 2 that the sins of Babylon will not be tolerated, either. The Chaldeans were dispatched as God’s instrument to judge the wickedness of Judah, and the Chaldeans’ own sin will also be judged. But judgment will come in God’s time and in His way. Confusion over the idea that God’s eyes are too pure to look on evil has led some to believe that, when a Christian sins, the Holy Spirit leaves him or her because the Holy Spirit cannot “look” upon sin. But that would contradict the Bible’s teaching that believers have been “sealed” by the Holy Spirit, the “deposit guaranteeing our inheritance” (Ephesians 1:13–14; cf. 2 Corinthians 1:22). The Holy Spirit dwells inside Christians; although He is grieved by our sin (Ephesians 4:30), He does not abandon us. The key is that our sin is paid for by Jesus and fully forgiven. God cannot tolerate sin, and that is why He sent His Son “to destroy the devil’s work” (1 John 3:8).

What can ordinary people do about sinful religious leaders (Zephaniah 3:4)?

In Zephaniah 3:4, the Lord specifically speaks against the sins of Judah’s religious leaders, stating, “Her prophets are arrogant; they are treacherous men. Her priests profane the sanctuary and do violence to the law.” The problem is not confined to Zephaniah’s time. Still today, religious leaders sometimes sin and betray those they lead. What can ordinary people do when those in church authority are overtly sinful? First, as Zephaniah illustrates, God knows the situation and will ultimately hold sinful religious leaders accountable for their sins. Numbers 32:23 warns the sinner that he can “be sure” that there will be a reckoning. Second, we are called to forgive those who sin against us. Jesus taught in the Lord’s Prayer, “Forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12). Further, Jesus taught Peter to forgive above and beyond what is expected: the standard is not to forgive seven times, but “seventy-seven times” (Matthew 18:22). Whatever the situation, we must maintain a willingness to forgive and not hold grudges. Third, all religious leaders must be held accountable for their actions. Paul told Timothy that, if an accusation against a church leader is confirmed (1 Timothy 5:19), then steps must be taken to deal with the sin. “Those who sin are to be rebuked publicly, so that the others may take warning” (1 Timothy 5:20). In cases where church leaders are found guilty of sinful actions, the local church is to call out the transgressor and condemn the sin publicly. Leaders are not above the law, and accountability is important. Fourth, sometimes personal confrontation is necessary when a religious leader sins. The apostle Paul once had to confront Peter about his hypocrisy (Galatians 2:14). In this case, Peter changed his actions, leading to a better situation for all involved. Positive change, including repentance, is the goal in such cases. Finally, it must be noted that if a religious leader is involved in criminal activity of any kind, it is the duty and responsibility of those aware of the crime to report it. There is no justification for cover-ups or delays in reporting a crime.

When, why, and how does the Lord God discipline us when we sin

The Lord’s discipline is an often-ignored fact of life for believers. We often complain about our circumstances without realizing that they are the consequences of our own sin and are a part of the Lord’s loving and gracious discipline for that sin. This self-centered ignorance can contribute to the formation of habitual sin in a believer’s life, incurring even greater discipline. Discipline is not to be confused with cold-hearted punishment. The Lord’s discipline is a response of His love for us and His desire for each of us to be holy. “My son, do not despise the LORD’s discipline and do not resent his rebuke, because the LORD disciplines those he loves, as a father the son he delights in” (Proverbs 3:11-12; see also Hebrews 12:5-11). God will use testing, trials, and various predicaments to bring us back to Himself in repentance. The result of His discipline is a stronger faith and a renewed relationship with God (James 1:2-4), not to mention destroying the hold that particular sin had over us. The Lord’s discipline works for our own good, that He might be glorified with our lives. He wants us to exhibit lives of holiness, lives that reflect the new nature that God has given us: “As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as he who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy’” (1 Peter 1:15-16).

Are All Sins equal to God?

In Matthew 5:21-28, Jesus equates committing adultery with having lust in your heart and committing murder with having hatred in your heart. However, this does not mean the sins are equal. What Jesus was trying to get across to the Pharisees is that sin is still sin even if you only want to do the act, without actually carrying it out. The religious leaders of Jesus’ day taught that it was okay to think about anything you wanted to, as long as you did not act on those desires. Jesus is forcing them to realize that God judges a person’s thoughts as well as his actions. Jesus proclaimed that our actions are the result of what is in our hearts (Matthew 12:34). So, although Jesus said that lust and adultery are both sins, that does not mean they are equal. It is much worse to actually murder a person than it is to simply hate a person, even though they are both sins in God’s sight. There are degrees to sin. Some sins are worse than others. At the same time, in regard to both eternal consequences and salvation, all sins are the same. Every sin will lead to eternal condemnation (Romans 6:23). All sin, no matter how “small,” is against an infinite and eternal God, and is therefore worthy of an infinite and eternal penalty. Further, there is no sin too “big” that God cannot forgive. Jesus died to pay the penalty for sin (1 John 2:2). Jesus died for all of our sins (2 Corinthians 5:21). Are all sins equal to God? Yes and no. In severity? No. In penalty? Yes. In forgivability? Yes.