Evangelicalism has been on a relentless push to embrace social justice in all of its various forms—from straight socialism to various forms of “woke church” theology. Amid the leftist propaganda coming out of the various progressive Evangelical mouthpieces has been no shortage of the idea that Christianity is all about reparations. Former Southern Baptist Convention pastor, JD Greear’s church has advanced this idea and it has been a regular talking point coming from the mouths of woke-church-presby-style PR agents like Jemar Tisby and his allies for years.

Sadly, these men and women—who claim to know Christ but demonstrate at nearly every facet that they actually have no idea who He is—continue to twist the Scriptures with astonishing brazenness to turn the Bible into a recipe for reparations and social justice.

Greg Thompson and Duke Kwon—both prominent Presbyterian (PCA) pastors and authors—co-wrote a book called Reparations: A Christian Call for Repentance and Repair. In their book and in a recent podcast, they attempt to twist not only the Scriptures but also cite the Belgic Confession of Faith to argue that the atonement is an example of paying reparations to slaves whether or not you are guilty of any sin.

(From: WokePreacherTV) — Duke Kwon and Greg Thompson are still promoting their book “Reparations: A Christian Call for Repentance and Repair.” In this January 2022 conversation with Bill Haley of Coracle, Kwon and Thompson cite the Belgic Confession of Faith and the concept of Christ’s penal substitutionary atonement to argue that modern Christians with white skin owe civil judgments to people with black skin, even if they or their ancestors had no part in past generations’ transgressions against black folk.

Below is a short exchange from the podcast (borrowed from Protestia):

DUKE KWON: We find in the Belgic Confession, right, this old confession from centuries ago that describes the nature of the atonement in this language, saying of Christ, “He paid back what he had not stolen.” This is the gospel. And so we’re simply called to enter into this as people of love and not to sort of pedantically try to figure out ways to identify only those who are descendants of slaveholders and, if not, then hey, you’re off the hook and be on your way. Or those who participated in the different movements of segregation, but hey, if your family wasn’t even then, you’re not, hey, look! We’re in this together, and we’re in this not just as a culpable people but a people called to love.

…GREG THOMPSON: The most important and most fundamental example of restitution is Christ himself. Anybody that believes in substitutionary atonement believes in restitution, right? They already do. Anybody that believes, as we sing in “How Deep The Father’s Love For Us,” that Christ took our sin and paid this, and suffered the consequences of sin for us already believes in the basic logic of restitution.

… There’s something very confusing to me about Christians who, on Sunday, could say, “Thank God that he who knew no sin became sin for us that we might become the righteousness of God,” and then on Monday say, “I didn’t do that, so I don’t owe reparations.” That is a sign of incoherence.

… DUKE KWON: All the language of paying for our sins is reparation language. That’s actually found in scripture. So we actually talk about reparations and sing about reparations and preach about reparations every Sunday, and you never knew it, you people of reparations!

The modern Evangelical push for reparations by these grace-denying apostates like Thabiti Anyabwile, Jemar Tisby, Kyle James Howard, Ekemini Uwan, and so forth is far out of sync with the Christian concept of justice and must be met with fierce opposition.

The sins—those that were actually committed—during the slave trade have either been paid for at the cross by those who believe in Jesus Christ or are being paid for in eternity by those who rejected Christ. Today, descendants of slaves have freedom—that is reparation.

And the Christian response to the push for reparations should simply be that nobody owes anything simply because of the color of their skin—especially for sin in which they have not committed.