No Other Boast

Great God, Great Judgment (Micah 1:1–16)

The word of the LORD that came to Micah of Moresheth in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.

² Hear, you peoples, all of you;
pay attention, O earth, and all that is in it,
and let the Lord GOD be a witness against you,
the Lord from his holy temple.
³ For behold, the LORD is coming out of his place,
and will come down and tread upon the high places of the earth.
⁴ And the mountains will melt under him,
and the valleys will split open,
like wax before the fire,
like waters poured down a steep place.
—Micah 1:1–4

Micah, “Who is like Yahweh?”—that is what Micah means.

“Who is like Yahweh?” He has no rival. He is without peer. He alone is God. He is transcendent and incomprehensible—infinite in all His attributes. He is holy.

You cannot have a great God without great judgment. If there is no great judgment, then He really isn’t a great God. If sins against Him are negligible, then He inconsequential. If you want a God who is perfect in goodness, truth, and beauty and thus the fullness of our every longing and the fountain of all delight, you cannot have Him without great judgment. To rebel against such a God is the highest of crimes worthy of eternal torment. The magnitude of hell is a testimony to the glory of God. If you want a God of whom you may exclaim, “Who is like you!” then you must be able to make that very exclamation of His judgment as well as of everything else that He is in perfection and unity.

Micah is a book of judgment. Three times we are summoned to “hear.” Three times a word of judgment follows that summons.

“Hear, you peoples, all of you; pay attention, O earth, and all that is in it, and let the Lord GOD be a witness against you, the Lord from his holy temple” (Micah 1:2).

“And I said: Hear, you heads of Jacob and rulers of the house of Israel! Is it not for you to know justice?— you who hate the good and love the evil, who tear the skin from off my people and their flesh from off their bones,…” (Micah 3:1–2).

“Hear what the LORD says: Arise, plead your case before the mountains, and let the hills hear your voice. Hear, you mountains, the indictment of the LORD, and you enduring foundations of the earth, for the LORD has an indictment against his people, and he will contend with Israel” (Micah 6:1–2).

With each summons, we move from judgment on their capital cities, to the judgment of their leaders, to the judgment of the people. And yet, at the end of each cycle of judgment, there is the hope of salvation. But always in Micah, before the promise of salvation is pronounced, we are summoned to hear of judgment. To properly receive the good news of grace, we must stop railing against God’s word of judgment. We must own our guilt if we are to receive God’s grace. We must learn to exclaim, “Who is like Yahweh?” and then we may rejoice, “Christ Jesus—my Lord, my God, my Savior!”

Our Triune Salvation (Titus 3:3–7)

“For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, hated by others and hating one another. But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life.”
—Titus 3:3–7

He [the Father] saved us… by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior.” The Holy Spirit is poured out on us richly by the Father through Jesus Christ. The Spirit was purchased for us by Christ our Savior. He was so purchased that He is poured out on us “richly.” If the Spirit is special sauce of our salvation, the Father has so slathered Him on through the Son that the entree could be mistaken for a soup. How does the Father look on the work of the Son? Because of the Son, He not only pours out the Spirit, He pours Him out richly on us. He pours infinity on you, richly.

Our salvation is from the Father, through the Son, and by the Spirit. Our salvation originated in the Father, was secured by the Son, and is effected by the Spirit. The Father determined, gave and sent; the Son lived, died, and rose; and the Spirit regenerates, seals, and sanctifies.

Speaking in a strictly metaphorical way, Irenaus said that the Father has two hands, the Son and the Spirit. Our God is ambidextrous and He always uses both of His hands. God is a Tri-unity of persons. Their operations are inseparable. Where God works, all three persons work. Where you find one working, the others are working (John 5:17, 19). God creates and recreates using both hands. The Father saves you by two sendings: the sending of the Son and the sending of the Spirit. The gracious sending of the Son purchases the sending of the Spirit. The Son was sent to accomplish salvation and the Spirit was sent to apply that salvation.

These sendings are self-sendings of our Triune God. Fred Sanders explains, “when God the Father sends the Son and the Spirit, we meet God in sendings that have an infinite depth behind them: self-sendings in which God sends God; sendings in which God is God with us.” God, though God, has given you God as the guarantee of giving you God in full and forever. The Father, through the Son, has given you the Spirit, as the guarantee of Him giving you Himself in full and forever. This is the Trinitarian shape of your salvation. The Trinity is not a distant doctrine; it is the very substance of your salvation.

What Must Be Taught in Order to Teach (Titus 2:11–15)

“For the grace of God has appeared, bringing salvation for all people…”
—Titus 2:11

There are some things that must be taught in order for one to teach. Or, stated from the perspective of the student, there are some things you must learn in order for you to learn. If you are to learn to read, you must first learn your alphabet. If you are to learn algebra, you must first learn arithmetic. If you are to learn Christian ethics, you must first learn Christian theology. If you do not take the first course, you are certain to flunk the second.

J. Gresham Machen, throughout the early 19th century, warned that theological liberalism was not Christianity. The liberals thought they could skip theology and still pass ethics. They thought they if they got a zero in doctrine, they could still ace devotion, as though that were the only course that mattered. But without a protestant theology, the ethics of the mainline protestant denominations, have been driven about by every wind of doctrine. Doctrine determines devotion. Change the shape of the doctrine, you change the shape of the devotion. This is why consistent Christians give their lives for unbelievers and consistent Muslims take lives the lives of “unbelievers.”

Here, Paul gives the grounds for the Christian life. Why do Christians live as they do? Or, rather, why do they strive to live as they do? Because the grace of God has appeared. Build on anything else, and you build on sand. Paul’s ethical edifice has a faith foundation. Christian ethics don’t float. They are rooted, and they are rooted like a tree. If you are really rooted in the truth, drawing your life from it, you will grow towards the sky with God’s-glorifying, grace-given good works. Anything else is artificial or built on the sand.

The gospel is a prerequisite for the law. Theological liberalism tried to teach the law without the gospel, but the lesson didn’t stick. Machen explained the difference between Christianity and theological liberalism writing, “Here is found the most fundamental difference between liberalism and Christianity—liberalism is altogether in the imperative mood, while Christianity begins with a triumphant indicative; liberalism appeals to man’s will, while Christianity announces, first, a gracious act of God.” The law says “Do.” The gospel says “Done!” You cannot hear what God would have you do until you believe what God has done. Only after having been told what Christ has done, and believing, may you then hear what Christ would have you do. And this is because after hearing and believing, you do, not for life, but from life. The grace of God that has appeared, appears to you. It appears bringing bringing salvation and training us in righteousness.

Younger Men and Self Control (Titus 2:1–10)

“Likewise, urge the younger men to be self-controlled”
—Titus 2:6

In contrast to the instructions given for older men, Paul gives only one instruction to young men. No doubt, this is not because they need less instruction, but because they need to heed this instruction all the more. If you’ve ever given directions to young men, you probably know it does little good to give them more than one direction at a time.

This is the emphatic admonition for young men—“be self-controlled.” Indeed, some have said this is the emphatic admonition of this letter. One pastor writes, “It would not be far off to call Titus the epistle of self-control.” Elders are to be self-controlled (1:8) Older men are to be self-controlled (v 2). Older women are not to be slaves to much wine (v. 3). Younger women are to be self-controlled (v. 5).

While little girls are singing, “Let it go,” men are chanting “Nothing’s gonna hold me back!” We are all being told to be ourselves and express ourselves. But the Bible teaches that all of us, young men especially, are to say “No!” to ourselves. So when Paul writes in 1 Thessalonians, “For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God” (1 Thessalonians 4:3–5), you understand that we all need that word, but who especially needs it? Young men! Not because they are more sinful, but because this command gets at their sin more.

This virtue, for young men, is as a key to all the other virtues. “A man without self-control is like a city broken into and left without walls” (Proverbs 25:28). Young men, if this virtue fails, all fail.

Even godly young men are often as Paul describes Israel. “They have a zeal for God, but not according to knowledge” (Romans 10:2). Such young men are like Simeon and Levi, zealous for righteousness but reckless in pursuing it. A young man with godly zeal, but without self-control, is like a fire in the house without a fireplace.

There Are Many… (Titus 1:10–16)

“For there are many who are insubordinate, empty talkers and deceivers, especially those of the circumcision party.”
—Titus 1:10

“For there are many…”, the “for takes us back.

“This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you… He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. For there are many…” (vv. 5, 9–10)

Without elders, things are unfinished (“what remained”) and bent (“put… into order,” i.e., straighten). Churches without elders are like young children with an undeveloped immune system. They are vulnerable. Churches are vulnerable and false teachers are “many.”

You have here not only a contrast between true and false teachers, but a clash between them—a clash that must be. “There are many.” The immune system is weak and the viruses are many. The church must train, test, affirm, and send, because the world is full of false teachers and the church is lacking in faithful teachers.

John Stott exhorts, “When false teachers increase, the most appropriate long-term strategy is to multiply the number of true teachers, who are equipped to rebut and refute error. We need to be convinced that this is possible.” Pastors and churches need to be convinced that not only is the church sufficient to raise up elders, but that she should do it and she must do it. No other institution has the authority of God to do so. Seminaries are not necessary. They may help, but they are not necessary. The church is necessary and it is necessary that the church do so. “There are many.”

Paul told the Corinthians, “…a wide door for effective work has opened to me, and there are many adversaries” (1 Corinthians 16:9). He told the Philippians “For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ” (Philippians 3:18). John too tells us not only that there are many, but the worst kind of many “For many deceivers have gone out into the world, those who do not confess the coming of Jesus Christ in the flesh. Such a one is the deceiver and the antichrist” (2 John 7). There are not only many false teachers. There are many heretics. It’s not simply the common cold that is so common, but Ebola. The call for elders to combat false teaching is no Covid 19 conspiracy. It is a true epidemic. “There are many.”

Elders act not only as antibodies fighting off false teaching, they act as vitamins, promoting healthy doctrine and devotion. The teacher of sound doctrine cannot produce antibodies for every virus in every membe. What he can do is ground the flock in sound doctrine so that they recognize a wolf when they hear one. “He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (v. 9).

John Newton said, “My principal method of defeating heresy, is, by establishing truth. One proposes to fill a bushel with tares: now, if I can fill it first with wheat, I shall defy his attempts.” Elders not only act as the immune system of the whole church body, they build the immune system of each member of the body. And that health is found by preaching Christ so that each member abides in the Vine. Feed the flock the Bread of life, and their appetites will be satisfied and their immune system strengthened.

The Weightiness of Elders (Titus 1:5–9)

“This is why I left you in Crete, so that you might put what remained into order, and appoint elders in every town as I directed you— if anyone is above reproach, the husband of one wife, and his children are believers and not open to the charge of debauchery or insubordination. For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.”
—Titus 1:5–9

Unless you’re some kind of 9Marks junkie, you probably don’t get excited when “church polity” is the focal point of the sermon or your Bible reading. The atonement of Christ, regeneration, union with Christ, assurance of salvation, holiness, even eschatology may whet your spiritual appetite, but the qualifications for an elder? Yes, you may realize it is important, but you don’t turn the page of your devotional on tiptoe, hoping the next reading will address church polity. But consider this, where you go to church and thus who you entrust the oversight of your soul to, is one of the most important decisions you will ever make. As a disciple of Christ, you should zealously seek to be in covenant membership with a local body of believers, and as you do so, you should ask yourself two questions: What does this church believe? Who teaches what they believe? The weightiness of this can be felt in Paul’s instructions to Titus here.

Albert Mohler has introduced the idea of theological triage, calling us to properly access truths according to theological urgency. First order doctrines are those that are essential to the Christian faith, such as the trinity and the gospel. Second order doctrines are those in which we may disagree, but they require us to be in separate churches, such as baptism or church polity. Third order doctrines are those in which we may disagree but remain in the same church, such as eschatology.

Church polity is a second order doctrine, but we must understand that nonessential does not mean unimportant. As Jonathan Leeman points out, church polity is not the gospel, but it is for the protecting of the gospel. You see that here, “He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it” (v. 9).

Church polity is not the gospel, but it is for the gospel. To truly feel the full weight of Biblical church governance then, we must feel the weight of the gospel itself—the truth of God, sound doctrine, apostolic teaching, the trustworthy word. What is this trustworthy word? Listen to how Paul unfolds it for Titus in two towering passages from this little letter.

“For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age, waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ, who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works. Declare these things; exhort and rebuke with all authority. Let no one disregard you” (Titus 2:11–14).

“But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior, so that being justified by his grace we might become heirs according to the hope of eternal life. The saying is trustworthy, and I want you to insist on these things, so that those who have believed in God may be careful to devote themselves to good works. These things are excellent and profitable for people” (Titus 3:4–8).

The gospel of God, that I declare to you now as a shepherd of Christ’s church, with the authority of His apostles’ word is this: We are everyone of us completely disqualified in every way before the holy God of heaven deserving nothing but His eternal wrath and condemnation. But the Father gave His Son to live righteously and die cursedly in the place of sinners so that they might be qualified—justified by faith and reconciled to God. Sinner, by this trustworthy word, Christ is set before you, the Savior of sinners. Believe in the Lord Jesus Christ and you will be saved.

The doctrine of church polity is nowhere near as weighty as this gospel, but it is heavy with grave importance because of this gospel. It is for this reason that one of the biggest decisions you will ever make is where you will go to church and thus who you entrust the oversight of your soul to. This is why it is critical that you ask of a church, “What does she believe?” and “Who teaches what they believe?” Of first and essential importance is what she believes about the gospel. Of secondary and vital impotence for the health of the church and your souls is who teaches the gospel.

A Big Introduction for a Little Letter (Titus 1:1–4)

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness, in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior; To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.”
—Titus 1:1–4

The little letter of Titus begins big. The introduction to Titus, is not only notably longer than any other of the pastoral epistles (1 & 2 Timothy), it is the third longest of any of Paul’s letters, exceeded only by Romans and Galatians. And inasmuch as this introduction identifies the sender, this little letter is topped only by Romans, and yet, I would argue, it is the more focused or concentrated statement identifying Paul.

Which immediately throws us into our text with this question, if this letter is from Paul and to Titus, why does Paul elaborate so? Paul and Titus are not strangers. Paul identifies Titus as “my true child.” In 2 Corinthians he refers to him as “my brother” (2 Corinthians 2:13), and “my partner and fellow worker” (2 Corinthians 8:23). Titus knows Paul. Titus has no doubts as to who Paul is. So why does Paul go on so? The answer is found at the very end of the letter—the last sentence of the letter. “Grace be with you all” (Titus 3:15). This letter, addressed to Titus, is intended to be overheard by all whom Titus addresses in Crete. This is not a piece of private correspondence. This is a public proclamation.

When Titus tells them what Paul tells him to tell them, Titus has this letter telling them that Paul has told him to tell them what he tells them. And in this letter, Paul explains that he is a servant of God and an apostle of Jesus Christ for the sake of the faith of God’s elect and for their knowledge of the truth that accords with godliness.

This is the purpose of Paul. He is for the faith of God’s elect and for their knowledge of the truth. Paul is for you. He is for your faith. He is for your knowledge of the truth. He is for your godliness. As Titus is read today, by any faithful preacher of the word, Paul’s identity should come to bear down on them still. A prayer you should pray as we go through Titus, and any time you read Paul, or any apostle, or any prophet—any time you read the Scripture—a prayer you should pray is , “O Lord, give me faith. Give me knowledge of the truth. Sanctify me by your word. Your word is truth.” This is the particular grace and peace the letter of Titus is meant to convey to you all.

How to Roll Up Samuel (2 Samuel 24:1–25)

²⁴But the king said to Araunah, “No, but I will buy it from you for a price. I will not offer burnt offerings to the Lord my God that cost me nothing.” So David bought the threshing floor and the oxen for fifty shekels of silver. ²⁵And David built there an altar to the Lord and offered burnt offerings and peace offerings. So the Lord responded to the plea for the land, and the plague was averted from Israel.
—2 Samuel 24:24–25

As one prepares to roll up the scroll of Samuel, it’s helpful to roll it all the way back out so that you can roll it up neatly to properly store in your heart. Taking in the whole, we are reminded that this narrative is enveloped in song: Hannah’s song at the beginning, and David’s song at the end.

Hannah sings at the tabernacle rejoicing over the longed for son, anticipating the hope of God’s king.

“The adversaries of the LORD shall be broken to pieces; 
     against them he will thunder in heaven. 
The LORD will judge the ends of the earth; 
     he will give strength to his king 
     and exalt the horn of his anointed” (1 Samuel 2:10).

David’s song rekindles this hope, pointing to to one beyond David.

“The God of Israel has spoken; 
	the Rock of Israel has said to me: 
When one rules justly over men, 
	ruling in the fear of God, 
he dawns on them like the morning light, 
	like the sun shining forth on a cloudless morning, 
	like rain that makes grass to sprout from the earth. 
For does not my house stand so with God? 
	For he has made with me an everlasting covenant, 
	ordered in all things and secure. 
For will he not cause to prosper 
	all my help and my desire? (2 Samuel 23:3–5).

David’s house stands so with God, because God has made with him an everlasting covenant. In that covenant, God pledged to build David a house, a dynasty, from which a son would come who would build God a house. So as the book closes, we are longing for a son who will be both David’s house built, and God’s house builder. We are still longing for a son at the close of this scroll, but we have gone from tabernacle to temple.

Now, as we roll up the scroll, I believe the most significant thing the author wants us to see is easily missed by our western eyes because we’re not as keenly aware of the geography in plY as the ancient Israelite was. When David builds the altar on the threshing floor of Araunah, this explodes with meaning for both what will happen there and what has happened there.

What will happen here? Immediately after David offers these sacrifices so that the judgment of God is averted, Chronicles tells us that David declares, “Here shall be the house of the LORD God and here the altar of burnt offering for Israel” (1 Chronicles 22:1). Samuel ends by taking us from tent to temple as we long for the son of David.

What has happened here? Listen to the account of what will happen and see if you cannot catch the clue as to what had happened. “Then Solomon began to build the house of the LORD in Jerusalem on Mount Moriah, where the LORD had appeared to David his father, at the place that David had appointed, on the threshing floor of Ornan the Jebusite” (2 Chronicles 3:1). Mount Moriah! What had happened on Mount Moriah? Do you know how many times Moriah is mentioned in the Old Testament? Only twice! The geographical connection is impossible to miss. Here it is.

“After these things God tested Abraham and said to him, ‘Abraham!’ And he said, ‘Here I am.’ He said, ‘Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you’” (Genesis 22:1–2).

On this hill, Abraham was called to offer up a sacrifice that would cost him everything. The father ascended that hill with a knife and fire in his hand and the son with the wood on his back. When Isaac asked where the lamb was, Abraham answered, “God will provide for himself the lamb for a burnt offering, my son” (Genesis 22:8).

Do you see the foundation God has been long in laying on this hill through Abraham and David and Solomon? You who have see the angel of Yahweh standing between earth and heaven with sword drawn over Jerusalem, do you now see the Son of Man suspended between earth and heaven on a cross? Do you see the King acting as Mediator and Substitute bearing the curse for the people?

Look to this hill! Behold what God has done! Look to God’s King, the Mediator and Substitute, crucified and risen, Sacrifice and Temple, Priest and King. Believe on Him. Trust Him. Bow before Him. Worship Him. This is how one must roll up the scroll of Samuel, by so treasuring Jesus in their heart.

God Speaks to and by His King (2 Samuel 23:1–39)

“The God of Israel has spoken;
the Rock of Israel has said to me:
When one rules justly over men,
ruling in the fear of God,
he dawns on them like the morning light,
like the sun shining forth on a cloudless morning,
like rain that makes grass to sprout from the earth.
“For does not my house stand so with God?
For he has made with me an everlasting covenant,
ordered in all things and secure.
For will he not cause to prosper
all my help and my desire?” (2 Samuel 23:3–5)

Yahweh speaks both to His king and by His king. Yahweh speaks to His king about His king and this is His message by His king to His people. So what does Yahweh say to His king?

“When one rules justly over men,
ruling in the fear of God,
he dawns on them like the morning light,
like the sun shining forth on a cloudless morning,
like rain that makes grass to sprout from the earth” (2 Samuel 23:3b-4).

Yahweh says to His king that righteous and reverent rule is Edenic. Righteous rule falls like light and reverent rule falls like rain. Godly rule is the perfect mix of sunshine and rain causing the kingdom to flourish as a restored Eden. Godly authority is neither a scorching heat that causes drought, nor a flood that carries away. Righteous rule is not curse, but blessing. Here is how James Montgomery sang of it.

He shall come down like showers
upon the fruitful earth;
love, joy, and hope, like flowers,
spring in his path to birth.
Before him on the mountains,
shall peace, the herald, go,
and righteousness, in fountains,
from hill to valley flow.

This is what Yahweh says to His king. Now, what does He say by His king? What is David’s response to this word? As we look to the answer, two things must be kept in mind. First, David’s response to God’s Word to him is God’s Word to us. Second, David has sinned grievously against God. In the matter of Uriah the Hittite, David did not act justly; he did not fear God.

So what does David say in response to God’s Word as God’s Word to us? “For does not my house stand so with God?” This has reference to David, yet it is bigger than David. “House” here refers to a dynasty. David says “my house.” It refers to David (my), but it is bigger than David (house). This hope of a righteous and reverent Ruler bringing Edenic blessing to God’s people refers to David, yet it is bigger than David.

Why does David say this? Because Yahweh spoke to him. “For he has made with me an everlasting covenant, ordered in all things and secure” (v. 5b). Yahweh had spoken to David a covenant (2 Samuel 7). David reflects on God’s Word to him here in light of God’s Word to him back there, and what God spoke to him back there, was an everlasting covenant, ordered in all things, and secure. This is why David, reflecting on God’s Word concerning the righteous and reverent rule of His king, can exclaim, “For does not my house stand so with God?”

This hope carries you through the scroll of Kings as you see glimpses of light and days of darkness in David’s sons. But while his sons can become darker, they virtually never shine brighter. Still, this hope carries you on. David’s house stands so with God because of an everlasting covenant, ordered in all things, and secure. This hope carries you on until the fulness of time, when from the stump of Jesse, a shoot comes forth.

Hail to the Lord’s Anointed,
great David’s greater Son!
Hail in the time appointed,
his reign on earth begun!
He comes to break oppression,
to set the captive free;
to take away transgression,
and rule in equity.

The Beauty of Grace Shows Us the Ugliness of Sin (2 Samuel 13)

1 & 2 Samuel are among the most cherished narratives of the Scriptures. They are a delight to read. The depth and drama have no match in the Old Testament, save for perhaps the exodus. But this chapter is no pleasure to read. We wince. We recoil. We’d rather look away. But the Bible will not allow us to do so. We would rather not look upon sin without her makeup. We like her dressed up in beautiful lies. But here we are forced to behold the ugliness of sin.

Ralph Venning knew the ugliness of sin’s curse and he knew sin was uglier still. Venning had seen the Great Plague of London wipe out roughly fifteen percent of the city. The work that we know as The Sinfulness of Sin, he originally titled The Plague of Plagues. He wrote therein, “Sin is the worst of evils; the evil of evils, and indeed the only evil. Nothing is so evil as sin; nothing is evil but sin. As the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us, so neither the sufferings of this life nor of that to come are worthy to be compared as evil with the evil of sin. No evil is displeasing to God or destructive to man but the evil of sin. Sin is worse than affliction, than death, than Devil, than Hell. Affliction is not so afflictive, death is not so deadly, the Devil not so devilish, Hell not so hellish as sin is.” Sin is ugly. Do not look away. Be repulsed. Be angry. Hate sin.

In The Patriot, Benjamin Martin has this chilling line, “I have long feared that my sins would return to visit me, and the cost is more than I can bear.” Deuteronomy 29:29 warns us that the secret things belong to God. Too often, when we dare to stare the ugliness of our trespasses in their unadorned face, we live in fear of our sins rather than hope in God’s grace. Don’t waste time worrying and trying figure out if your current sufferings are a result of past sins. Simply look to God for comfort in your sufferings and look to God for forgiveness for your sins.

But sometimes it will be plain that we suffer for our sins. The connection and causality will be crystal clear. David knew. David knew that though the condemnation of his sin had been taken away, the consequence of his sins were sure to follow. Nathan assured David, “the LORD also has put away your sin; you shall not die” (2 Samuel 12:13). But he also promised, “the sword shall never depart from your house” and “I will raise up evil against you out of your own house” (2 Samuel 12:11).

So let us begin to look at length at the consequences of David’s sins. Let us look, hate sin, fear God, and thank our God, because beholding the ugliness of sin is a grace of God for us. It is the beauty of God’s grace that shows us the ugliness of sin.

If you would truly behold the beauty of God’s grace in showing you the ugliness of sin, look not to David, but to the righteous Son of David crucified on a cross, bearing the wrath of His Father in the stead of sinners. O sinner, do you not see the beauty of God’s grace in showing you the ugliness of sin? O how ugly sin is! O how beautiful grace is.