Chapter Seven: What Our Sin Evokes

Chapter seven of Ortlund’s book is also theologically dense, but one that we must understand because it is biblically deep. If we get either of the two main introductory thoughts wrong, we will misunderstand the gospel, the wonders of salvation, and the heinousness of sin.

The two introductory thoughts concern God’s holiness and human sinfulness. God’s holiness, it is understood, means is perfectness, His transcendence, His complete separation from everything and everyone. It is a purity that cannot be grasped. He is the thrice holy God (Isa. 6:3). It was at the sight of this holy God that Isaiah thought he was being ripped apart, disintegrating into nothingness.

The other introductory thought concerns human sinfulness. Contrasted with God’s holiness is human sinfulness. We know that sin entered into the world through Adam (Rom. 5:12). All have sinned, Paul tells us in Rom. 3:23, and fallen short of the glory of God. However, we do not fully grasp our sinfulness.

This is easily demonstrated. How can a good God send good people to hell? I said a bad word, and I am going to hell for that? It is not that all are equally sinful. We differ in sin in degree, not in kind.

Martyn Lloyd-Jones puts it like this, “You will never make yourself feel that you are a sinner, because there is a mechanism in you as a result of sin that will always be defending you against every accusation.” (67)

We are so sinful, in other words, that our natures work against any accusation of sinfulness. Look to a child accused of some disobedience. Like Eve, they blame all others but themselves.

These two foundations are vital to our understanding of what our sins evoke in God. Because God hates sin, and because we are sinners, He is angry with sinners. This is the innate and perennial problem of every human being.

Jesus, we know, came to seek and to save that which was lost. Ortlund phrases it like this, “In the key text on divine holiness (Isa. 6:1-8), that holiness (6:3) flows naturally and immediately into forgiveness and mercy (6:7).” (70)

That is where Hosea 11:1-9 comes into play. It gives us an Old Covenant picture of the New Covenant blessings. These blessings center in Jesus Christ. He is the Covenant Mediator, as we see from Hebrews 9:15.

I. What Believers’ Sins Evoke (in Christ)

We will deal with believers first, and then work with unbelievers. Isaiah 6:1-7 provides an excellent example of what our sins evoke (an example taken by Ortlund).

Isaiah sees Jesus in verses 1-3, and then responds with the statement “I am lost, for I am a man of unclean lips...” He realizes that, in the presence of this thrice holy God, he has no hope. There is no hope for this sinner, for any sinner, in the presence of God.

But something incredible is happening. While Isaiah is feeling the weight of his sin and hopeless situation, an angel flies with a burning coal from the altar. It pictures Isaiah’s salvation (6:7). Isaiah tells us in shrouded language about the Servant of the Lord who would suffer for His people in Isaiah 53. The coal pictures Christ’s salvific work.

What we see is that our sin evokes God’s gracious work. Now, it is God’s prerogative, not our own. We were not chosen in Christ because of our goodness or anything like that. It was God’s gracious purpose in Christ.

Listen to Thomas Goodwin’s comments on this subject on page 70. It is remarkable. Our sins, our sinfulness, is the reason that God sent His Son (Gal. 4:4-7).

Now, before we move onto unbelievers, be reminded as Ortlund does, that this does not mean Jesus excuses our sins. He disciplines us, like a father, not like a judge. So even our punishment is a demonstration of the Lord’s goodness and grace. Heb. 12:3-11.

II. What Unbelievers’ Sins Evoke (without Christ)

What do the sins of unbelievers evoke in God? It evokes HIs judgment. His fierce wrath. It is the Rev. 20:11-15 wrath. What separates them from the believers? Exactly that: belief. Notice Christ’s words in John 3:16-21. Several points stand out:

God’s love brings salvation. He did not leave us in our sins, though He certainly would have been completely just to do so. God loved, and His love moved Him to action (1 John 4:9).

Believe is the means by which this salvation is received. Whoever believes, the Scripture says, will be saved. What a glorious promise! Anyone can believe, regardless of age, gender, experience, wealth (or lack thereof), the only thing necessary to be saved is by believing.

Unbelief is the means by which judgment is received. Those who do not believe are not saved. Judgment, rather than grace, is their future. In fact, John reckons them “condemned already” (3:18). They are facing the wrath of God.

Their sin, in other words, evokes God’s wrath. The choice, if we could phrase it like that, is theirs.

What does this all mean for us?

First, it means that the sins we commit, though thought to drive Him away from us, draws us to Him. After Ortlund mentions that we would think that His holiness would drive Him away from us, submits the opposite, “But it is that very holiness that also draws his heart out to help and relieve and protect and comfort.” (70)

He goes on the elaborate on a segment from Thomas Goodwin, page 71. (Green) Let us go quickly to the God of forgiveness and mercy!

Second, it means that we have a glorious gospel to proclaim. Whoever believes, says the Scriptures. While we can discuss God’s work in our salvation (it is all by grace), that is God’s prerogative. We are called to bear witness of Jesus and everything He commands (Matt. 28:18-20).

Third, it also means we do not have to defend God’s justice. The often cried accusation against God is that it is not fair. How could He send people to hell? They may say that even if a human lived 100 years and sinned every moment of their life, how could God send them to suffer forever?

Or, they may say that it is not fair that people who have never heard the gospel will not be saved.

At times, Christians can become confused and struggle with such concepts. We may even have doubts about God’s goodness and love. However, when we look at the teachings of Scripture, and consider both God’s holiness and human sinfulness, it does help quiet those doubts substantially.

We are terrible judges of God’s holiness. We also greatly underestimate human sinfulness. Both of these are important to remember. We also need to remember the transcendence of God. In speaking of salvation, Isaiah tells us important truths in Isaiah 55:8-9 “For my thoughts are not your thoughts, neither are your ways my ways, declares the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.”