Author: Jay Givens

Professor of Theological Studies Director of Online Christian Studies Programs Wayland Baptist University
Advent, Christmas Is Coming! Be Ready!, sermon

Surrender and Be Ready! (Advent Week 4)

Posted on by Jay Givens

Tim Allen was in two rather different Christmas stories. (Both characters, interestingly include the names of Protestant Reformers: Martin Luther and John Calvin.) Scott Calvin in The Santa Clause learns from an elf that–through a series of unplanned events–he now must become the new Santa Claus. He is told he has 11 months to get his affairs in order before reporting for duty to the North Pole. The film centers on Scott’s process of coming to terms with the responsibility that has been thrust upon him. Ultimately, he surrenders to the call and embraces it. On the other hand, Luther Krank in Christmas with the Kranks spends the majority of the movie resisting cultural expectations of the Christmas season and enduring the gossip and scorn of his neighbors because of his choices. The experience of these characters relate in different ways to the story of Mary we find in the Gospel of Luke 1:26-38. In that story, she is called to surrender to a life that will ultimately result in rumors, gossip, and misunderstandings alongside unlimited love, wonder, and grace.

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The first thing the text teaches us is that we must surrender to God’s presence (vv. 26-30). While God is always present, there are times he is present and calls to us in a special way. A dramatic example of this is the sudden appearance of the angel Gabriel to Mary, a virgin pledged in marriage to Joseph. While modern Western women typically get married in their mid- to late-twenties, Mary likely was in her early teens (12-15 years old, if she was the typical first century Jewish girl). Gabriel greeted this teen as “highly favored one!” and told her, “the Lord is with you!” The young girl was greatly troubled by the words, filled with questions about what the greeting could mean. The words–not the appearance of the angel!—created these doubts and concerns. Perhaps the fact the angel wasn’t the source of her concern shows a steely resilience in this girl that would be important for the mother of the Messiah (vv 28-29). Her reaction certainly was different from that of the old priest Zechariah in the preceding story. He was “gripped with fear” upon the sight of this same angel . . . even before the angel had a chance to speak a word to him (1:11-12).

The angel comforted both of them with the words, “Do not be afraid!” because Zechariah’s prayers have been heard and Mary had found favor with God–like others before her, such as Noah (Gen 6:8), Abraham (Gen 18:3-5), and Moses (Exod 33:12-13). In the presence of God, we may feel fear or find comfort, but there is always an element of danger. It is like being in the middle of a violent thunderstorm. If we are in the bare elements, the raw energy and power of the storm can be a fearful if not deadly experience. From the safety of our home, however, that same raw power fills us not with fear but with awe at the beauty of the lightening show and the roar of the thunder. In the same way, those who are in God’s grace (the Greek word translated here as “favor”) are safe within the dangerous presence of the living God. Mary surrenders to God’s presence. Do we?

A second thing we see in the story is that we should surrender to God’s power (vv. 31-35). The virgin is told she will have a child and must name him Jesus. The pattern of the announcement (conceive/give birth/call the son) is the same pattern found in the sign of the prophet Isaiah to King Ahaz (7:14), “the virgin will conceive and give birth to a son, and will call him Immanuel.” The birth of Jesus is the promise that God is with us (the meaning of the word Immanuel). But there is an earlier story that also uses this same announcement pattern, a story about another strong woman placed in a precarious position yet told to surrender to God (Gen 16:11). Hagar is visited by an angel to tell her that she has conceived and will give birth to a son, Ishmael (which means “God hears”). The birth of Jesus means that God has heard the suffering of his people and so he has sent a Savior to liberate us. Ishmael, Abraham’s firstborn, was not the ultimate child through whom God’s promises to Abraham would flow. That would be Isaac. Though Judaism was a blessing, it was not the ultimate blessing. That blessing would come through the birth of Jesus, Abraham’s seed through whom all nations would be blessed.

The promise of the son to be born to Mary was not like the promise of the son to be born to Zechariah. The angel told Zechariah that John the Baptist would be “great in the eyes of the Lord” (1:15) but Mary is told that Jesus will be “great” (v 32). That is, John’s greatness was dependent upon God’s perspective but Jesus’ greatness was inherent to who he was. Another difference between these births is that John from birth was not to have wine or fermented drink but Jesus had no restrictions placed on him. He was holy (v 35) and did not need to maintain his righteousness (1:6) through any specific actions.

Luke tells us that Mary was pledged to Joseph, a son of David. The Romans (and Jews) understood adoption to be a legal avenue to ascend to the throne. Augustus Caesar was the adopted son of Julius Caesar, as Tiberius Caesar was the adopted son of Augustus, yet all three ruled the Roman Empire. Jesus would have a legitimate claim to the throne as an adopted son of Joseph. To make sure the reader understands that Mary’s son was the Son of David to inherit the throne of his father David (v 32), however, Luke shapes the words of vv 26-27 (“God sent the angel Gabriel to Nazareth, a town in Galilee, to a virgin pledged to be married to a man named Joseph, a descendant of David.”) with faint echoes of 1 Samuel 16:1 (“The LORD said to Samuel, ‘. . . I am sending you to Jesse of Bethlehem for I have chosen one of his sons to be king'”–that king being David).

Yet before David’s throne is mentioned (v 32) or the title Son of God was bestowed upon Jesus (v 35), the angel first clarifies Jesus’ title, calling him, “Son of the Most High.” This Jewish circumlocution for Son of God is interesting to find in Luke (given his predominantly Gentile audience), which may indicate the Jewish origins of this announcement story. But more significant for Luke’s use in this passage is that it explains the “type” of Son of God Jesus would be. Augustus and Tiberius were both called “Son of God” when Caesars, because the Romans had declared their predecessor (upon his death) to have become divine. Jesus, however, was not Son of God as a mere human accolade or on account of the deification of a human (whether David or a Caesar). Jesus was Son of the Most High–YHWH. He was the Son of the God of all creation.

At this point, Mary asks a very reasonable question: “How is this possible? I have known no man.” Her question is not one of doubt or rejection. It is simply one of confusion. Her question is not like that of Zechariah in the preceding story. When he hears the angel’s announcement that he and Elizabeth will have a child, he asks, “How can you be certain?” But then this foolish question is followed by a wisdom borne from years of marriage, for he says “I am old” but then says my wife is “well along in years.” (In other words, she’s had her 39th birthday many times over, but he doesn’t call her old!) The response to his doubt was, “Dude! I’m Gabriel. I stand in the presence of God and I just told you. Why are you doubting!?” (1:18-19). This rebuke was followed by a temporary curse so that Zechariah cannot speak until John’s birth. But Mary doesn’t doubt. Instead, she demonstrates faith seeking understanding.

Gabriel explains, “The Holy Spirit will come on you” (v 35). This same phrase is later used by Jesus in a promise to empower his disciples as his witnesses (Acts 1:8). In a poetic restatement of the same idea, the angel says, “The power of the Most High will overshadow you.” The imagery is twofold. First, it invokes the image of the Spirit of God hovering over the chaotic deep at the start of creation (Gen 1:2). Jesus’ birth is the genesis of a new work of God, the start of the New Creation. Second, the language draws our thoughts to the presence of God overshadowing the tabernacle, the meeting place of heaven and earth (Exod 40:35). The child to be conceived will be a new and final temple, the fullness of God in bodily form (Col 2:9). So Jesus will fulfill God’s promise to David that David’s seed would reign forever (v 33) and build God’s temple (2 Sam 7:13).

Because God is all-powerful, you do not need to fear his calling if his presence is with you. God fills Christians with his Holy Spirit. He has given believers the same power that miraculously conceived a child in the womb of a virgin. What is God calling you to do in the coming year? Will you surrender to his power, as Mary did?

Finally, the text reveals our need to surrender to God’s perspective (vv. 36-38). Too often, we look at ourselves and our flaws and do not see the potential which God sees. We do not see the possibilities that the power of God opens up for those who live in the presence of God. From Mary’s perspective, the future is unclear because “I have known no man.” From Zechariah’s perspective, a child is impossible because he knows that he and Elizabeth are too old. Each fails to see that God was with them, that his grace (that is, his favor) was on them. They needed to reframe their stories from the viewpoint of God.

To help Mary see her situation from a new perspective and demonstrate God’s power, Gabriel told her Elizabeth, her relative said to be infertile, was in her sixth month (v 36). The woman everyone in town gossiped about, who must be accursed of God because she couldn’t conceive. Why, if Elizabeth had lived in the American South, the community would have said one to another, “Bless her heart!” But now something had changed. She was the talk of the town in a radically new way. The gossip had turned to wonder and praise. Sorrow now became joy. How was this possible? Because “no word from God will ever fail,” Gabriel said (v 37). This is the same phrase (in the Greek translation) used about Sarah’s conception (Gen 18:14). Isaac was the child of promise born to Abraham and Sarah in their advanced years. Abraham is told God’s covenant would pass through Isaac and not the “natural born” son, Ishmael. So Jesus was the ultimate child of the promise through whom, as the seed of Abraham, “all nations would be blessed” (Gen 18:18).

As we reach verse 38, we find the clearest statement of Mary’s surrender. “I am the Lord’s servant” (literally “slave”). Mary submitted herself to God’s presence and power because she now saw things from a new perspective. She surrendered to God and to his plan. When we hear her say, “May it be done according to your word,” we often imagine a demure young woman meekly acquiescing to the angel. But, as N.T. Wright once noted, it is probable half the women in first century Israel hoped they would be the mother of the Messiah. Everyone was convinced he was coming soon. Perhaps we should hear the response as an eager exclamation much more in keeping with the strong will she seemed to possess. “Bring it on! Let it be me!”

Why this young girl? We are not told that Mary received this calling because she observed the Torah blamelessly, as Zechariah and Elizabeth did (1:6). Their son John was the climax of the old covenant, but not its fulfillment. Their Torah observance was a blessing, but there was coming an even greater blessing, a new covenant of righteousness based on faith in Jesus. In Mary’s story, we catch a glimpse of this life of surrender and faith. Luke presents Mary as a paragon of faith. Like a female Abraham, she received a call from God and stepped out in faith, not knowing where the journey might lead. Unlike Moses, she did not question God’s calling (Exod 3:11, 13; 4: 1, 10, 13) but accepted it like a Daughter of David. David raised no objection nor question when God sent Samuel to anoint David with oil to be king (1 Sam 16:2, 13). Similarly, when God sent Gabriel to announce to Mary the overshadowing of the Spirit and coming of Messiah, she accepted the call.

Certainly Mary (like Abraham) did not understand all that her calling entailed. Without question, she was the object of gossip, slander, and speculation about the source of her conception. She likely had tense relations with her in-laws under whose house (or at least in whose village) she resided after marrying Joseph. (The loss of family honor within the community would have been part of the impetus for Joseph’s contemplation of divorce, Matt 1:19.) Governmental bureaucracy and red tape required her to travel many a mile while 9 months pregnant just to complete a census. Then persecution forced her to become a political refugee and spend years in a foreign land, learning a new language and navigating unusual customs. More than likely Joseph struggled in Egypt to find a job due to prejudice against immigrants and the faced constant insecurity because they didn’t have a family or clan to protect them. And all this before she probably turned 18!

Are you ready to surrender to God’s presence and discover the Jesus we celebrate at Christmas? Are you prepared to surrender to God’s power and live as a witness for Christ through the power of his Spirit? Will you surrender to God’s perspective, trusting that he sees the potential you do not, that his power and presence will be with you to fulfill whatever calling he places on your life? Do you see yourself as God’s servant? Christmas is coming! Surrender and be ready!

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“Surrender and Be Ready!” (Luke 1:26-38)

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Advent, Christmas Is Coming! Be Ready!, sermon

Confess and Be Ready! (Advent Week 3)

Posted on by Jay Givens

As Christmas approaches, followers of Jesus should be ready and willing to confess the love of God in Christ. We should be like Linus in A Charlie Brown Christmas. When asked if anyone knew what Christmas was all about, Linus confesses that he does and gives a witness to those gathered by telling them the story of Jesus’ birth. The third Sunday advent gospel reading looks at John the Baptist in John 1:6-8, 19-28. By looking at this story, Christians can see how we should be confessors of our belief that Jesus is Lord.

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The first thing we find in the life of John is our mission as a confessor. In verse 6, we are told that John was a man sent (apostellō) from God. Apostellō is the verb form of the Greek noun we often transliterate into English as Apostle. For John to be “apostellō-ed” meant that he had a mission to fulfill. He had authority from God to speak on his behalf, but he also had a responsibility to represent God well to those he encountered. Later in the Fourth Gospel, Jesus prays to the Father, “As you sent [apostellō] me into the world, I have sent [apostellō] them into the world” (17:18). Just as the first disciples were sent as Apostles, ones sent with Jesus’ authority on a mission to proclaim and confess the good news, so are we who follow him today have that same mission. We are to confess Christ to the world, and we are responsible for how we represent him.

The second thing we learn from John is our role as a confessor. John is described with two Greek words in his role as a confessor. John “confessed” (v. 20), which translates the Greek word homologeō (literally, “one word”). We are to have the same word about Jesus, to speak with one voice the he has become king and reigns over us, sitting at the right hand of the Father. This “one voice” doesn’t mean we collude our stories or that we are intolerant to differences of perspective or opinion. What it means is that our primary concern should be this one testimony that Jesus is Lord. Homologeō was also used as a “concession” of the reality of defeat or loss of an argument. It was even used to admit guilt to the charges brought against you in a trial. In the latter part of our reading, John is on trial and he confessed openly and freely who he was not and who Jesus is.

The other word used for John was “witness” (martyria) or “to testify” in its verb form (martyreō). The noun or verb appears four times in the verses we are considering and seven total times in John 1. The concept of “witness” was significant in the Gospel of John (appearing over seventy times), and the character of John the Baptist is the first individual in the text to demonstrate this concept. To witness is to give testimony before a judge or to affirm that which you have seen, heard, and experienced (which sounds very much like the opening to the letter of 1 John). In the Fourth Gospel, John is not really John “the Baptist” as he is in the other three gospels. The focus is not on his activity as a baptizer or his leader of a Kingdom of God movement. Instead, John is presented as John “the Witness.” John is the one who testifies to Jesus almost every time he opens his mouth. Even the focus of his baptism is not for repentance but merely a method to reveal the coming Messiah (1:31).

Unlike John, the priests and Levites are not witnesses nor confessors. They appear in the story as judges. They are inquisitors coming to investigate what is happening out in the wilderness. “Who are you? Why do you baptize?” Their goal was to figure out which box to check in regard to John. What type of person was he? How can we label and define him so that we can objectify and categorize him? They did not want to truly interact with John as a person or understand the complexities of his life situation. They had preconceived ideas about the Davidic Messiah, the returning Elijah, and the Mosaic Prophet. These were well developed eschatological categories in their day that they thought they understood well. Their goal was to collect information for their superiors, evaluating whether John did or did not fit the box he claimed for himself.

In the passage, John the Witness speaks of the Messiah even as he is interrogated by the priests and Levites. “Among you stands one you do not know” (v. 26). Perhaps Jesus was there that day. What if the priests and Levites were so focused on their questioning of John that they weren’t able to recognize the Messiah standing there in their midst? We are certainly told that Jesus was in the area, for he is present the two days following (vv. 29, 36). If so, John spoke in a veiled witness, but he was a witness nonetheless. It reminds me of a saying by Wallace Davis, former president of Wayland Baptist University: “Always tell the truth, but don’t always be telling it!” Part of the role of a confessor is to use wisdom and discretion about our audience and to speak as the situation demands.

We must make a conscious decision. Will we be investigators or proclaimers? Our mission is not to judge but to testify. We are called not to evaluate against our preconceived checklists. We are to confess what we have heard and seen and experienced. Throughout, we have an Advocate who gives us the wisdom and power to fulfill our role as confessor. The Spirit of truth will testify about Jesus even as we testify (Jn 15:26-27) and will empower us to be witnesses throughout the earth (Acts 1:8). Are you a witness in your portion of the earth?

A third lesson from John is our attitude as a confessor. First, let’s look at the attitude of the priests and Levites. They came to judge and evaluate John. Their attitude was that they occupied a lofty position. They looked down on John as well as those poor souls who came out to listen to him and to be baptized by him. They asked questions of John and expected–no, demanded–answers. They spoke from a position of power but were in a hurry to return to their own superiors looking down on them and awaiting their report. So they ask repeatedly, “Who are you?” Give us an answer! What authority do you have to baptize?” (vv. 22, 24)

John the Witness, however, had the attitude of a servant. His actions and words were from a position of humility. His attitude was one of stooping down to serve the people coming out to the wilderness. He looked up to God for his help and support. He considered himself beneath the Messiah in importance. We are told that he freely confessed and held nothing back, “I am not the Messiah!” Then they asked him, are you Elijah? Perhaps John paused, looked down at the camel hair garment and leather belt around his waist (clothing intentionally imitating Elijah). Maybe he was confused that they didn’t get the symbolism. “No . . . . ?” he may have tentatively responded (hoping they would catch the irony). More likely, he said no because he knew their intentions were to entrap him.

John’s humility and servant nature was reflected in his statement that he was not even worthy to loosen the Messiah’s sandals. In Rabbinic literature, rabbis were able to demand almost any action from their disciples. One area that was forbidden, however, were any acts that required the touching of feet. John, however, says he isn’t even worthy to voluntarily stoop down to touch the feet of the Messiah (v. 27). This is all the more significant for the reader when we later see Jesus stoop down to wash the feet of his disciples as one of his final acts, commanding them to wash one another’s feet (Jn 13:3-17). True leadership is not about power but about service. John later talks about Jesus surpassing him (1:30) and we see him witness over and over about Jesus until eventually his disciples begin to leave him in order to follow Jesus instead (1:29-37).

One other lesson about our attitude as a confessor can be found in the opening verses (vv. 6-8). John was a witness to the light. We also are witnesses to the light. When the light comes, many will flee back to the darkness because the light reveals all. If we will be witnesses of Jesus, witnesses who stand in his light, we must be ready for our flaws to show, for our sins to be evident (Jn 3:19-21). For, as Paul learned, when we are weak then we are strong, for Jesus shines through the cracks created by our flaws (2 Cor 12:9-10).

The final thing we learn from John is our message as a confessor. John the Witness is not a fiery preacher in the Fourth Gospel. When he opens his mouth, one of two things tend to happen: 1) he quotes the Bible (v. 23) or 2) he talks about Jesus (vv. 26-27). John was not into self-aggrandizement or flashy words just to look impressive. No doubt the priests and Levites emphasized themselves as they interrogated him, probably wearing their fineries in order to be seen by all. John was from the priestly class himself. He could have easily chosen to live in Jerusalem with a nice lifestyle and the service (if not the respect) of many. Instead, he chose to live in the wilderness as an ascetic in service to God.

Whenever he talked about himself and Jesus, Jesus was always the superior. John, on confessing who he was, quoted Isaiah and said he was a voice in the wilderness (v. 23). Earlier, Jesus had been identified as the Word (1:1, 14). A voice is not the primary thing you focus on when someone speaks. You focus on the words that are communicated. The content, not the mode of delivery, is of primary importance. This Word is said to be the Light to which John bore witness (vv. 7-8). Later, Jesus called John “a lamp” (Jn 5:35). Lamps carry the light (or bear witness to the light) but they themselves are not the light itself. Even John’s free confession, “I am not the Messiah” is deemphasizing himself in respect to Jesus in this gospel. In Greek, John says, “egō ouk eimi” (“I am not,” v. 20). Nine or more times through the gospel, Jesus says, “I am,” which to a Jew was the equivalent of calling yourself God (Exod 3:14). (For instance, one time when Jesus says this, the Jews pick up stones to stone him, thinking he was equating himself with God, Jn 8:57-59.)

Three times to the priests and Levites, John denied himself (I am not, no). Three times in chapter 1, John testifies to Jesus as the Messiah (one among you, 1:26; Lamb of God, the one who surpasses me, he on whom the Spirit came down, God’s Chosen One, 1:29-34; Lamb of God, 1:36). By the third confession, some of John’s disciples leave him to follow Jesus (1:37). Still later, when John’s disciples complain that Jesus’ movement is getting bigger than John’s, John says, “He must become greater; I must become less” (Jn 3:26, 30).

Ultimately, there are two types of people. Which one will you be? There are the confessors and witnesses, those who testify to what they have seen and heard and experienced about Jesus the Messiah. Then there are the inquisitors and investigators, those who promote themselves while judging others and placing them into boxes as a means of control. It is sort of like two characters from popular Christmas movies. Buddy the Elf is a confessor. He tells everyone that Walter is his father. He also testifies to what he has seen and experienced about Santa. He is selfless in his testimony about these others. Then there is Ralph from A Christmas Story. He is a self-promoter. He wants a Red Ryder more than anything for Christmas. He tells everyone about it. He judges their motives when they tell him he’ll shot his eye out. In the end, everything is all about Ralph.

During Christmas and throughout the year, let Christ shine through your life. Don’t allow your words and actions to obscure the light of Jesus through self-centeredness actions or discussion of things you care about but do not bring honor to Christ. Do not spend your time judging others from a position of superiority or preconceived ideas. Find out who they are and how you can help them better understand Jesus. As Christians, we are called to live out our mission to witness and confess Jesus the Messiah in a spirit of humility and service. Christmas is coming. We need to confess and be ready!

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“Confess and Be Ready!” (John 1:6-8, 19-28)

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Advent, Christmas Is Coming! Be Ready!, sermon

Repent and Be Ready! (Advent Week 2)

Posted on by Jay Givens

For the second week of Advent, the liturgy of the gospel readings focus on John the Baptist, while the other readings focus on peace. In Mark 1:1-8, we are immediately confronted with the proclamation of the good news. We find peace in the good news of Jesus coming. We also find peace in repentance and confession of our sins. Finally, we find peace through new life in Christ. So, in this second entry in the “Christmas Is Coming. Be Ready!” Series, we will look at the need to repent to be ready.

Have you ever received a Christmas present you were not excited about? (Look at the picture of the little girl at the top of this blog!) You might be sad because it wasn’t something you thought it would be. You might be confused when you see it, not sure why you received it or even what it is. You might even be angry about the gift (like this clip of Annie Banks receiving a blender from her fiance in Father of the Bride)! When I was a child, my parents would always prep me for Christmas and birthdays. Smile and act happy. Don’t embarrass the giver but show and express thankfulness. My wife and I gave the same talk to our sons. In fact, Lucy still gives me “the talk.” She wants me to attempt to be ebullient since I am rather Stoic. While disappointment in gift giving is perhaps a silly example, it demonstrates the reality we all make mistakes and need to repent.

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The first emphasis of the text is that the good news has come (vv. 1-3). The word “good news” (or, in older English “gospel”) translates the word euangelion. This term is important to Mark, who uses it seven times in his text, even in the first three words! If, as we assume, Mark’s audience was Roman, they would have been familiar with this type of an introduction. Caesar was frequently referred to as “Son of God.” Messengers of Caesar would often announce the “good news” of Rome or of Caesar (e.g., when a region was conquered or a new Caesar came to power) and usually the focus of this good news was peace and prosperity. But the peace of Rome was brutal. Rebels were executed by crucifixion and soldiers were a constant presence in order to ensure the “peace.” Caesar’s prosperity was good for Caesar and Rome, as well as the rich and powerful in Israel, but it was a costly “prosperity” for those who had to pay high taxes or for the poor who had to work even harder to earn their daily bread.

While Mark used imagery the Romans would understand, the background for “the good news of Jesus the Messiah, the Son of God” (1:1) was not the same as the good news of Tiberius Caesar Augustus, Son of God. It was based in the Old Testament. The second part of the book of Isaiah speaks of a better “good news.” Isaiah says God will come to rule and shepherd his people (40:9-11) and that God’s salvation will bring joy to his people and will be evidenced by all the nations (52:7-10). The good news will be a time of the LORD’s favor, bringing hope to the poor, healing for the brokenhearted, release for those in chains or prisons, and comfort to mourners (61:1-3). The hope of the Jews was that God would empower the Messiah to conquer their enemies; end the exile and restore the lost tribes so that all of Israel could be a light to the nations; establish a kingdom that would never end and restore the temple to bear rightly YHWH’s name; and reconcile heaven and earth under the reign of God as king (with Messiah as his representative).

This is why the early Christians would not proclaim, “Caesar is Lord” or burn incense to his image to show Roman loyalty. The proclaimed the good news that “Jesus is Lord!” In Christ, God came down in human form and experienced the worst of our suffering, even death. God, however, raised Jesus to life, triumphant over sin, the grave, and death itself–our true enemies. In Jesus, heaven and earth were reconciled. Christians become his body, his temple bearing his name to the world. Christians are called to be the light of the world and to end the exile for all the nations (the “lost” tribes of Adam, not just the lost tribes of Jacob), for the kingdom of the Messiah consists of “every tribe, language, people, and nation” (Rev 5:9).

Romans were used to the idea that a significant person would have omens or oracles accompanying their birth or announcing their reign, so it is natural for Mark to immediately (vv 2-3) refer to Old Testament prophecies in his introduction of the good news of Jesus the Messiah. While Mark tells us he quotes “Isaiah the prophet,” he actually includes a citation from Malachi (or even a blending of Malachi/Exodus, as we shall see). Isaiah is quoted in verse 3 (Isa 40:3). When Messiah comes, the broader context of Isaiah 40 promises that he will comfort the afflicted (Isa 40:1-2 and 40:9-11). Verse 2 appears to be a blend of Exodus 23:20 and Malachi 3:1, if you realize that the “messenger” (“angel” in Exodus) who goes “ahead of you” is the same word (angelos) in Greek. When Messiah comes, Mark’s reference to Exodus indicates Messiah will guard the path of his people in order to bring them to the place God has prepared for them. The Malachi passage primarily focuses on the messenger announcing the coming of the Lord (i.e., the Messiah) to his temple. But the context includes a warning, that when Messiah comes, it will be a bitter day for sorcerers, adulterers, perjurers, employers who deny their workers an honest wage, oppressors of the marginalized (namely, widows and orphans), and those who deny justice to the foreigners living among them (Mal 3:2-5).

Malachi’s warning leads us to the second emphasis of the text. The good news demands repentance and confession of our sins (vv 4-5). John the Baptist (or John the Baptizer) is introduced immediately as the one who will prepare the way for the Lord (Mal) and as the voice in the wilderness preparing the way for “him” (Isa though the “him” in that text is God!). John is presented as the coming of Elijah, who would call the people to repentance before the coming of Messiah (Mal 4:5-6). John is out in the wilderness or desert, not only because of the words of Isaiah, but because in the Old Testament the wilderness was the place where God met his people, revealed himself to his people, and saved his people. Even when the prophets threatened judgment on the people, it was often in terms of turning their cities into a wasteland–both as an act of judgment but also as a promise that they might be restored through another wilderness experience. This is seen, for example, in Hosea 2:14-16, where God says he will “allure” Israel into the wilderness to woo her back as a pure wife.

Mark clearly exaggerates when he says, “the whole Judean countryside and all the people of Jerusalem went out to him” (1:5). Though exaggerated, it is still accurate that John was extremely popular. John remained a populist hero even after his death (Mk 11:29-33) and decades later his followers appear in Ephesus (Acts 19:1-7). The imagery of people leaving the city and its wider region to go into the wilderness in order to pass through the waters (be baptized in the Jordan) was intended to make the reader think about the Exodus story. John’s preaching and baptism was an invitation to join a movement out of bondage and exile, to join a new kingdom. The people were entering the wilderness in order to meet God and to recommit themselves to his service in anticipation of the coming Kingdom of God.

They went to John and confessed their sins. In a Twelve Step program (such as Alcoholics Anonymous), the first step is to admit you have a problem. This is why at meetings, you introduce yourself, “My name is John. I’m an alcoholic.” The point is not to humiliate you but to get you to confess reality. In Mark, confession is connected to repentance. In Greek, the word is metanoia, which means to “change your mind.” The alcoholic is working to see reality in a new way. Instead of alcohol being a savior or an escape, it is seeing it as the enemy that imprisons. The first step of AA states, “We admitted we were powerless over alcohol and that our lives had become unmanageable.” The call to confess our sins as framed by John (and Mark) in the use of Old Testament references above is not just to confess “personal” sins. It is also to confess “corporate” or societal sins. We have to confess the sins occurring in our culture which we may not have engaged in, but to which we often turn a blind eye. We must confess these and ask how we can right these injustices within our society. It is then that we find forgiveness (aphesis), the release from bondage, pardon, or remission of our penalty.

The baptism of John did not accomplish this repentance or forgiveness, but it was a signifier and affirmation of repentance and forgiveness. John’s baptism went beyond the self-baptism required of a proselyte converting to Judaism. They had no requirement to confess their sins. They instead were to be instructed in the law before baptism and then pledge to follow the law afterwards. John went beyond this by essentially saying to his audience, “It isn’t enough to be Jewish. You have to repent and join my kingdom movement.” (Matthew and Luke record sermons of John that make this emphasis explicit, but it is still implied here.) John was preparing people for the arrival of Messiah. When Messiah appeared, he would establish the Kingdom of God.

The third thing we find is that the good news is the promise of a changed life (vv. 6-8). John himself symbolized this changed life. He left community to live in the wilderness. He changed traditional clothing for camel’s hair and a leather belt (the clothing of Elijah in 2Ki 1:8), rejecting the luxuriant clothing and conveniences of his priestly caste to intentionally identify with the poor and lowly. He gave up a normal diet in order to eat locusts (symbolic of judgment and repentance) and wild honey (symbolic of forgiveness and blessing). So his new diet was another proclamation of his message that all are under judgment unless they repent, but those who do will find forgiveness and blessing in the coming kingdom.

John’s message was not about himself nor was Mark’s focus on John for John’s sake. Mark doesn’t provide us examples of John’s fiery sermons that we find in Matthew and Luke. Instead, John’s message is about the coming Messiah and how unworthy John is even to be a servant to this future powerful one. Thus, John’s message was about humility and service. He was an example of humility and he served God until his service revealed and made way for the Messiah. To deemphasize his own water baptism in comparison to the coming Messiah, John emphasized Messiah would baptize with the Holy Spirit, an image in many Old Testament prophecies. Joel 2:28-29 is but one example, which Peter saw fulfilled in the events of Pentecost.

So John demonstrated that the good news changes lives. John spoke of the Spirit coming upon the individual, empowering this change of life. John called the people of Judah and Jerusalem to repent and change their ways in order to experience new life. A closer look at the opening of Mark’s gospel reveals that it says, “The beginning of the good news about Jesus the Messiah, the Son of God” (1:1; emphasis mine). The story of Jesus in the Gospel of Mark is only the beginning of the good news. After his death and resurrection, the good news continues to be active, changing lives and empowering us to extend the good news to the lives of others.

In conclusion, we need to repent and be ready, like the characters in some of our most memorable Christmas stories–Ebenezer Scrooge and George Bailey. Both men repented in their stories. Ebenezer asked the Ghost of Christmas Yet to Come, “Assure me that I yet may change these shadows you have shown me by an altered life!” He repents of his miserly ways and uncaring attitude for the plight of those less fortunate than he. George had a life full of regrets for what he saw as lost opportunities–times he did what was right and put the needs of the disadvantaged ahead of his own. But after seeing what life would have been like if he had not lived, George returned to the bridge where he had contemplated suicide and pleaded, “Help me, Clarence! Get me back to my wife and kids!” Both men’s lives are changed in the end. Scrooge buys a goose for Bob Cratchit, gives a large donation to the charity he had previously rebuked, and pledges to cover Tiny Tim’s medical bills. Bailey runs through the town seeing it with new eyes. He even yells, “Merry Christmas, you wonderful old Building and Loan,” at the business he had seen as the center of his misery all these years. He then returns home, ready to be arrested for fraud but thankful to be reconciled with his family once more.

It is easy for us to see the repentance and change in Scrooge, but harder to admit it in Bailey, who we see as a good man. But Bailey needed to repent and change just as much as Scrooge . . . and as much as you and I. So this Advent season, discover the good news of the kingdom of peace that has come through the Prince of Peace. Discover the good news of peace through confession and repentance of sins. And discover the good news of the abiding peace made possible through a changed life made possible by the abiding presence of the Holy Spirit. This Advent season, repent and be ready! Christmas is coming.

“Repent and Be Ready!” (Mark 1:1-8)

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Christmas Is Coming. Be Ready Series

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Advent, Christmas Is Coming! Be Ready!, sermon

Watch and Be Ready! (Advent Week 1)

Posted on by Jay Givens

Advent is the time before Christmas when Christians prepare themselves for the coming of Christmas, the coming of Christ. The first week of the advent season focuses on hope. Traditionally, this first week focuses on the second coming of Christ. Christians today wait for the coming of Christ just as Jews in the years before Jesus (and many still today) waited for the coming of the Messiah.

Watch and be ready certainly described how my sisters and I approached the coming of Christmas. Each year we sought to stay awake until Christmas. We kept our eyes open for the coming of Santa. We watched and looked for the signs. One sign that we “saw” each Christmas Eve was the red light of Rudolph’s nose guiding Santa’s sleigh. I would point this light out to my youngest sister through the window where we waited, knowing full well that every other night that same red light was a radio tower! But Christmas was different. We watched for the signs. We waited for Santa. We sought to be ready at all times. Those are the ideas we find in Mark 13:24-37.

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There is an emphasis in the text to observe the signs. Verses 24-25 contain the most dramatic of the signs–the sun darkening, the moon not giving light, the stars shaken and falling from the sky. While some take these images literally, others view them as symbolic expressions shared by the Old Testament prophets for the dramatic turn of events that will occur in the Day of YHWH. When we hear on the news or read online that an election was a “tidal wave of change” or that a new poll reveals a “seismic shift” of opinion or that someone’s death has “rocked the world,” we do not think there were literally tsunamis or earthquakes. Perhaps the same was true for the ancients. The imagery was indicative of great change that would occur. Peter (2:28-29; cf. Acts 2:16) and Paul (2:32; cf. Rom 10:13) both quote from Joel and say that his words have come true in Jesus, yet these fulfilled prophecies are tied to statements about the sun going dark and the moon turning to blood (2:30-31).

Verse 28 says you know it is almost summer when the fig tree leafs out. We wouldn’t know that in West Texas but in Israel, where almost all trees are evergreens, the fig tree becomes a default seasonal marker. Jesus said it was bad to see signs for seasons and weather, “but you cannot interpret the signs of the times” (Matthew 16:2-3). So Christians should be interested in knowing the times, but we should not be preoccupied with interpretation of the signs themselves or plotting precise dates for the return of Christ.

One reason we should be careful is that the signs mentioned in the passage (and the rest of Mark 13) are different foci. Some are clearly about the destruction of Jerusalem by the Romans in A.D. 70. (For instance, Jesus’ reference to “this generation” in verse 30 and that it is “near” and “at the door” seem to point to the temple destruction by the Romans.) Some may be about the very end of the age (perhaps the stars falling or the angels gathering the elect in verse 27). Several could be one or the other. It is sort of like the dinging sound your car makes. Sometimes it is easy to identify the reason for the warning–say, your seatbelt is not fastened or you have left the lights on and opened the car door. Other times, however, it is easy to see the sign but difficult to interpret its meaning. The most notorious is the “check engine” light. That could mean anything! A clear reason to not rely too heavily on precise dating is that Jesus says not even he as the earthly Messiah knew when the end would be (v. 32).

In Matthew 2, the wise men were able to read the signs (the star), so they knew the essential issue (Messiah was born) but they didn’t understand where they should go (they ended up in Jerusalem. The priests and scribes, however, knew the ins and outs of the prophets (they quickly told Herod the Messiah should be born in Bethlehem) but they couldn’t see the signs. Not a single one of them is said to have traveled the 6 miles to Bethlehem to see if the magi were correct. The magi might have missed by 6 miles, but they were nearer the Kingdom of God despite their (probably) Gentile status.

A second thing we must do is keep our eyes on the Son. While we may not fully understand the signs, we can recognize the direction they point . . . and they always point toward the Son. Verse 34 emphasizes the need to keep watch for the master’s return. Hebrews 12:2 tells us to keep our eyes on the Jesus, because he is the “pioneer” of our faith, as he has walked the path before us, and he is the “perfecter” of our faith, as the one who lived and died in a way that was pleasing to his Father. Hebrews tells us that Jesus “sat down at the right hand of the throne of God.” Jesus doesn’t mention sitting at the right hand in this passage, but he does tell his followers that some will see the Son of Man coming on the clouds in power and glory (an allusion to Dan 7:13-14). This could be his resurrection and exaltation. It could an allusion to the fulfillment of his prophecy of Jerusalem’s destruction. It could be a reference to his return. But what is clear is that our eyes should be on him. Similarly, the Son of Man is said to send his angels to gather his elect. Is this a reference to the end of time where his angels harvest the resurrected and living? Or (since the Greek word translated “angels” in other places means “messengers”), is this an allusion to the Great Commission of Jesus’ disciples going to all the nations to create a new community, the true Israel?

What is clear is that we need to keep our eyes at all times on Jesus and trues him to sort those things out. Mary does this when the shepherds come to see the infant. We are told that “Mary treasured up all these things and pondered them in her heart” (Lk 2:19). She reflected on who Jesus was and kept her eyes and her thoughts on him. If we have our eyes on Jesus, according to the author of Hebrews, we will notice that, “for the joy set before him he endured the cross, scorning its shame, and [so] sat down at the right hand of the throne of God” (Heb 12:2). One thing we see as we look at the one who walked the path before us and perfected that path is that he was humble. Our eyes should be on Jesus and not on politics. Our actions and words should be on humility, healing, and hope (except on occasion to the powerful elites–including the religious leaders!) rather than pushing our power and our views on others.

Not only should our eyes be on the Son, but our ears should be on his words. Jesus makes an outlandish claim about his words in verse 31! “Heaven and earth will pass away, but my words will never pass away.” To a Jew, such a statement is blasphemous. Genesis 1 tells us that heaven and earth came to be because of the words of God. God spoke creation into existence. But Jesus says his words will outlast God’s! This is blasphemous if Jesus is a mere mortal. If he is divine as well as human, however, then he can make such a claim. In John’s gospel, when many are abandoning Jesus, Jesus asks the twelve if they will also abandon him. Simon Peter said, “Lord to whom shall we go? You have the words of eternal life. We have come to believe and to know that you are the Holy One of God” (John 6:68-69). We must always keep our eyes on Jesus and our ears on his words.

Finally, we must watch and be ready. In the mini-parable found in verse 34, Jesus tells us that when the master departed for his trip, he gave each of his servants an assigned task. Are you doing your assigned task? We are told to be alert and on guard, that is, we are to be ready at any moment for the return of Christ. Every community should have a fire station. They are wonderful to have near you (you get a discount on your homeowner’s insurance). Firefighters put out fires. They help respond to medical emergencies. Everyone in the community understands that part of their job is to wash their trucks, attend fire safety courses, and other non-firefighting tasks. No one begrudges them eating meals together on their long shifts or fellowshipping with one another during down time. But the community would rise up in protest if they found out the firefighters were ignoring fire alarms because they just put a meal in the oven. The community would not forgive them for delaying a response to a multiple car collision because they needed to finish washing the trucks. But too often, Christians focus on fellowship, Bible studies, and upkeep and improvement of their church property rather than the truly important lifesaving and life-giving activities in their communities and among their family.

We need to be alert and on call at all times. Zechariah was on duty (Lk 1). He was in the temple offering incense to YHWH. He was not prepared, however, for the appearance of an angel beside the incense table. Nor was he ready for the startling news that Elizabeth would conceive and bear them a son in their old age. Because of t his, Zechariah was not allowed to speak until John’s birth. The shepherds, however, were attentive and on guard the night of Jesus birth (Lk 2). They were watching their flocks in the middle of the night. While they were not prepared for the angel’s appearance, they responded immediately in believe and wonder at the news of Messiah’s birth and ran to find the baby Jesus. They understood the true priorities and temporarily left the sheep to find the Good Shepherd and shared the news with others as they returned.

Not only are we warned to be on guard and to be ready for the master’s return. We are warned against him finding us asleep when he returns (v. 36). This reminds me of the Everly Brothers’ hit, “Wake Up, Little Susie.” While the melody is upbeat, the song recounts the horror and dread of a young couple who went to a Drive-In Theater and fell asleep watching a boring movie. They wake up several hours past their curfew and the song talks about what Susie’s parents will think as well as what rumors their friends might spread. The couple are never said to have done anything untoward, but falling asleep placed them in a compromising position! The Church needs to be careful not to fall asleep by focusing on the wrong things or just being lazy. This will give not only the Church and its members a bad reputation in the community. It will speak ill of Christ himself. Instead, we need to be busy with the tasks we have been assigned.

John tells us, “As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work” (John 9:4). So this Advent, as we live in hope for the return of Christ and anticipate the coming of the Christmas season, we need to observe the signs, we need to keep our eyes on the Son, and we need to watch and be ready.

“Watch and Be Ready!” (Mark 13:24-37)

Christmas Is Coming. Be Ready! Series

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Chronicles, sermon

Where Heaven and Earth Meet

Posted on by Jay Givens

In the South American country of Bolivia, there is a place called Salar de Uyuni. It is a 4,086 square mile salt flat set at an elevation of 11,995 feet above sea level in the Andes Mountains. During the rainy season, a few inches of water will stand on the flats creating a huge reflecting pool for the “low” hanging clouds. Photographers love the location, for it is where heaven and earth appear to meet. In 2 Chronicles 6:12-7:3, we read about Solomon’s prayer of dedication for the newly built temple in Jerusalem. To the ancient Israelites, as with many civilizations throughout history, the temple was regarded as the place where heaven and earth met.

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One thing we find in Solomon’s dedication of the temple is that the Father in heaven watches over us. Verse 14 tells us there is no one like him in heaven or on earth. Why? Because he keeps his covenant of loyal love with his servants. (Hesed could also be translated as “covenant love,” so the text could be read as, “you who keep your covenant of covenant love . . .”) God had kept his promise to his servant David (v. 15). Solomon says, “With your mouth you have promised” (that is, that David’s son would build the temple) “and with your hand you have fulfilled it” (today the temple stands complete and I am not dedicating it to you). In verse 16, Solomon essentially prays, “Now, LORD, do it again!” That is, God promised that David would never fail to have a successor on the throne (an everlasting kingdom), so Solomon asks that what God had previously said with his mouth would come to pass through God’s own guiding hand.

In verse 20, Solomon prays that God’s eyes would be open day and night on the temple so that he would hear the prayers directed there. Why would he say “eyes” for hearing instead of “ears”, especially when there is the eightfold repetition as part of each case example within Solomon’s prayer that God should “hear from heaven” and respond to the prayer? In fact, it is not until near the end of the prayer that Solomon finally says, “Now, my God, may your eyes be open and your ears attentive to the prayers offered in this place” (v. 40; italics mine). Possibly the reason the emphasis is upon the eyes of God when he hears from heaven is to be found in verse 30. “Deal with everyone according to all they do, since you know their hearts (for you alone know the human heart.” God alone can see the innermost intention and most secret thought. This is an action of the eyes, though certainly his ears are attentive as well.

What type of God is revealed by Solomon’s long list of case examples for the types of prayers that might be brought to this new temple? He is a God of loyal love (hesed, vv. 14, ), which is repeated three times in this passage (vv. 6:14, 42; 7:3). God is faithful because he is loyal to his covenant promises and those who keep his covenant. He forgives those who repent (v. 21). He judges justly the wicked and the innocent (v. 23). He rights injustice and releases the suffering from their sorrows (v. 25). He renews life (v. 27). He defeats illness and death (v. 29). He accepts all who seek him regardless of who they are or where they come from (v. 33). He upholds the righteous in their cause (v. 35). And he returns and restores the repentant wayward soul (vv. 37-38). In all these things, God cares for both the individual and the community.

A second thing we see in the text is that when we pray on earth, God hears us. Solomon sets the example for his people as well as for us. He is on a podium set up in the midst of his people, who he addresses prior to the passage we are considering. Solomon then turns toward the altar (towards the temple) and he humbles himself in front of all of his people by kneeling down and spreading out his hands to the heavens (vv. 12-13). Again, we will not look in depth at the various case examples Solomon gives in his prayer, but we will consider what they say about our actions when we pray to God. We are to confess our sins (v. 21). We should have integrity in our promises (vv. 22-23). (As Jesus told us, we should let our yes and no mean what we say, Matt 5:37.) We should learn from God the right ways to live (v. 27). We should pray for our nation and our community (vv. 28-29). We should fear God and walk in obedience to his commands (v. 31). We should expand the knowledge of the name of YHWH to all nations (v. 33). We should fight only when we are certain it is God who has called us to the fight and has ordained it (vv. 34-35). (There are lots of times, especially in today’s political climate, that we can claim to fight for God when he is sadly shaking his head at our behavior.)

Even in the midst of the dedication of the temple, we can see that Solomon demonstrates by example the need to confess our sins in prayer. Before the passage we are looking at (2 Chron 6:1-2), Solomon thinks to himself, “I have built a magnificent temple for [the LORD], a place for [him] to dwell forever.” He appears boastful and proud of his prowess in the great structure before him. Yet during his prayer (v. 18), Solomon has a notable change of heart. “But will God really dwell on earth with humans? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built!” This is a confession that his temple is nothing in comparison to the grandeur of God himself. His temple is nothing more than a footstool at best for the great and powerful YHWH.

This leads us to the final idea in the text. The temple is the place that joins heaven and earth. Regardless of the culture or time, high places are often seen as the place where heaven and earth meet. Whether you look at Mount Sinai, where the people of Israel first met with God in the Exodus, the Acropolis in Athens, Greece, the Buddhist temples of Tibet, or even the various worship sites described as “high places” in the Old Testament. Mount Moriah (or Zion) was viewed in the same way. Such high places were where the earth rose up to meet the heavens. The temple Solomon was dedicating was the place on earth where God would “hear from heaven” the cries of people directing their prayers toward the temple. Though Solomon said God could not be contained in the temple, still the end of his prayer is an invocation calling upon God to inhabit the temple. YHWH is called upon to “arise” and come to this “resting place” (v. 41). This language was used in the ancient world for inviting gods to inhabit the images made for them in pagan temples. The invitation in 2 Chronicles, however, is not to an image but to the ark as the resting place, the footstool for God. When a monarch would ascend to his throne, he would arise to it and then rest upon it. So YHWH, the king of heaven and earth, is invited to reign through the temple.

In 2 Chronicles 7:1-3, we see the response of YHWH to this prayerful invitation to inhabit the temple. Fire falls from heaven and consumes the sacrifices on the altar. A dark cloud (5:13-6:1) or the glory of the LORD (7:1-2) fills the temple. This is imagery from the time of Moses and the wilderness. To look at but two examples, in Deuteronomy 5:22-24, we read of the first and dark cloud being upon Mount Sinai, which was called the glory of YHWH. In Leviticus 9:23-24, When Moses and Aaron leave the tent of meeting, the glory of YHWH appeared and fire came down to consume the altar sacrifice. God accepted the temple of Solomon the same way we established the covenant with Israel at Sinai and revealed himself to Moses at the tabernacle. But whereas the priests in Solomon’s day were not able to enter the temple because of the dark cloud of YHWH’s glory, Moses entered the darkness ascending Sinai (Exod 20:21) and Moses and Aaron were in the tabernacle before exiting with the appearance of God’s glory (Lev 9:23), thus the Chronicler seems to show either the greater holiness of Moses and Aaron compared to the temple priests or the greater the presence of YHWH in his temple than at Sinai and in the tabernacle. One thing that is the same between 2 Chron 7:3 and Lev 9:24 is that the people, upon seeing the glory of YHWH, fall face down and worship.

For Christians, Jesus Christ is the true temple and his Spirit in us makes us part of the temple of Christ. He is where heaven and earth met, for God reconciled heaven and earth through Christ (Col 1:20), for “all the fullness of the Deity lives in bodily form (Col 2:9). John 1:14 tells us that the Word became flesh and dwelt (literally, “tabernacled”) with us and that we have “seen his glory.” On the Mount of the Transfiguration, a cloud descended upon Jesus and his disciples as the voice from heaven spoke to the disciples with Jesus (Matt 17:5; Mark 9:7; Luke 9:34). Interestingly, where the cloud at Sinai and the temple was “dark,” Matthew describes the cloud of the transfiguration as “bright.” The dark mystery of God has been revealed in the glorious countenance of Jesus the Messiah. At Pentecost, tongues of fire fall upon each of the Apostles’ heads (for they are now the sacrifices) and they are “filled” with the Holy Spirit (Acts 2:3-4). And Paul tells us to be ever filled with the Holy Spirit (Eph 5:18), for it is the glory of YHWH filling his temple! We are to be the meeting of heaven and earth, bringing God’s presence into the dark corners of our world.

Look back at 2 Chronicles 6:41-42. Solomon prays that God will remember his great loyal love that was promised to his servant David and that God would not reject his anointed ones. (The noun is plural even though most English translators assume it is a typo and so translate it as singular, for Solomon.) But what if Solomon doesn’t mean just himself but the promise for sons of David to sit upon the throne to reign over the kingdom of God for all time? The New Testament on several occasions refers to Christians as “Sons of God” (e.g. Matt 5:9, though the NIV translates it as “children of God” to be inclusive, rather than the probably more appropriate “Sons and Daughters of God”), so we are all the anointed of God because we are members of the body of Christ. Not only are we part of this concluding prayer as the anointed ones, but we are also the priests “clothed in salvation” (and we are to clothe others in the salvation of Christ). We are also “those of loyal love” who rejoice in the goodness of God (singing praises to him and serving others in his name). One way we can be the temple of God and priests of his salvation is to pray for our community and our nation during this time of pandemic and electoral confusion. We should be healing the nations, not enflaming the masses.

We find in 2 Chronicles 6:29 that God will hear the prayer “of anyone among your people Israel.” We should be the voices raised up for healing and unity in our land. It says “anyone.” It doesn’t have to be religious leaders. It doesn’t have to be political leaders. You can be the instigator for a great revival of repentance and healing. This promise is specifically in connection with plague (v. 28). And so James tells us, “The prayer of a righteous person is powerful and effective” (Jas 5:13-16). Pray for members of your community who are affected by COVID-19. Pray for local, state, national, and world leaders to know how to govern in the midst of this pandemic. Pray for healthcare workers who are stretched to the limits with their obligations. Pray for the scientists who are working to develop multiple vaccines to bring an end to this struggle. Anyone can pray. Will you?

“Where Heaven and Earth Meet” (2 Chron 6:12-7:3)

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Chronicles, sermon

Wise Enough to Ask Directions

Posted on by Jay Givens

Two Americans were sitting at a bus stop when a Swiss man pulled up in a car to ask directions. “Entschuldigung, können sie Deutsch sprechen?” he asked. The two Americans just stared at him. “Excusez-moi, parlez vous Francais?” he tried, but the two continued to stare. “Parlare Italiano?” No response. “Hablan Ustedes Español?” In discust at their blank stares, the Swiss man drove away to find help elsewhere. The first American turned to the second and said, “You know, maybe we should learn a second language.” “Why,” said the other. “That guy knew four languages and it didn’t do him no good!”

I am not good at asking directions. My wife Lucy is great at it, however. Any time we are going somewhere, she will ask the person on the phone for directions . . . and then hand the phone to me! Lucy, you see, is wise enough not only to ask for directions. She’s wise enough to know that she is bad at directions. In 2 Chronicles 1:1-13, David had died. Solomon was now the king. Chapter 1 tells us about the first act of this new king. In it, we find that Solomon was wise enough to know that he needed wisdom if he was to rule his people effectively.

The first thing we discover in the text is that wisdom begins with humility. Proverbs 11:2 tells us, “When pride comes, then comes disgrace, but with humility comes wisdom.” In Solomon’s first act as king, he gathers Israel’s leaders together and they accompany him to Gibeon, where the tabernacle from Moses’ wilderness wanderings still offered daily sacrifices. Solomon went there with the leaders to “inquire” of God (v. 5). The Hebrew word that this translates is the same word that was part of David’s advise to Solomon prior to David’s death, “If you seek God, he will be found by you” (1 Chron 28:9). So Solomon’s first action is to do as his father commanded.

That night, we are told God appeared to Solomon and told him to ask whatever he wanted and God would give it to him” (2 Chron 1:7). Solomon begins his response by noting that God had “shown great kindness [hesed]” to David (v. 8). Hesed is the covenant love of God that ensures the fulfillment of God’s promises to his people. Solomon says, because of your covenant love–the love that fulfills your promises–“let your promise to my father David be confirmed” (v. 9). The covenant or promise God made with David was twofold. First, David’s son would reign. Solomon is asking God to fulfill that promise. God has already made him king, but he asks God for wisdom to be able to govern well. He has come to the tabernacle to offer sacrifices with the leaders. He wants them to know of his desire to govern well and wants their prayers to be with him in that regard.

The other part of God’s covenant to David was that his son would build a temple. Solomon would build a temple. What is Solomon doing in his first act as king? He has gone to Gibeon to see the tabernacle that was build in the days of Moses. He has gone to inspect it and possibly to gain insights from it. Note that there is an emphasis about the tabernacle-builder, Bezalel (v. 5). God gave the plans to Moses, who was instructed to give those plans to Bezalel to build the tabernacle and all its accoutrements, such as the bronze altar on which sacrifices were made. So we were told earlier that God gave David plans for the temple, which Solomon would now build. Solomon had the designs of his father, but he has come to inquire of God before the tabernacle of Moses to make sure these designs conform with the will of God and not his father David.

When God says, “Ask whatever you want me to give you,” he is not some magical genie coming to grant any wish Solomon can conceive. This invitation is related to the teachings of Jesus. Jesus tells us to ask and it will be given (Matt 7:7-12), but this command has embedded within it a call to humility (if you are evil yet give good gifts to your children) and a call to serve others with whatever it is we request (do to others what you would have them do to you). And when Jesus commands us to ask “in his name,” we are told that what we ask for will be in order to do “the works I have been doing,” not for selfish motives or self-glorification, but to glorify the Father in the Son (John 14: 12-14). Or, as Proverbs 15:33 states, “Wisdom’s instruction is to fear the LORD, and humility comes before honor.”

A second lesson we find in the text is that wisdom is the most precious gift. Solomon is wise enough to know that he desperately needed wisdom! “The beginning of wisdom is this: Get wisdom. Though it costs all you have, get understanding” (Prov 4:7). This proverb can sound oxymoronic, but Solomon understood this great truth. What if we substituted something else for “wisdom”? How do you learn to play the piano, for instance. “The beginning of playing the piano is this: Play the piano.” That makes perfect sense to us. No one sits down and suddenly plays like Beethoven or Mozart. But if they sit down and play the piano, and play the piano, and play the piano . . . eventually they will truly be able to play the piano (especially better than the many who never take the time to sit down and play!).

God’s response to Solomon (v. 11) shows us that Solomon’s request for wisdom truly was the most precious of gifts. Wisdom is better than wealth (or investments or property or “stuff”–as in my favorite VeggieTales episode about “Stuff-mart”). Wisdom is better than honor (or power or glory or titles). Wisdom is better than victory (or as the text says, “the death of those who hate you” or vengeance). Wisdom is better than long life (or heath or heritage through progeny). God says, because you did not ask for any of these . . . I will also give these to you along with the wisdom you requested. It is like Jesus’ teaching, if we “see first God’s kingdom and his righteousness [that is, his wisdom], then all these things will be given to you as well” (Matt 6:33). In fact, if you read through Proverbs 3:13-18, it indicates that those who find wisdom also find wealth, honor, peace, and long life– for these things are but the overflow of wisdom. And the wisdom Solomon asked for wasn’t wisdom for himself or for his own sake. It was wisdom for others, to lead his people.

This leads to the final lesson in the text, wisdom has a purpose. The tendency when you read 2 Chronicles 1 is to focus on the request for wisdom in order to govern well. That is the most clearly stated reason Solomon gives. But recall that the promise to David was twofold. It was that David’s seed would reign, but it was also that he would build the temple. Note where Solomon goes before God gives him this gift. He has gone to the tabernacle to offer sacrifices in front of it on the bronze altar. Normally, this altar is either called the bronze altar or the altar of YHWH. But in this story, it is specifically called “Bezalel’s bronze altar” (v. 5). While he is there, he no doubt studies the construction of the tabernacles as well as the altar and other vessels. Underlying his prayer for wisdom was the concerns he had about his ability to be the temple-builder. David had given him the plans but could he accomplish the project? The Chronicler changes certain aspects of Solomon’s request to help us see this unspoken desire. In the 1 Kings version of the story, Solomon asks for a “discerning heart.” in 2 Chronicles, however, Solomon asks for “wisdom and knowledge.” The most likely reason for the change of wording is Exodus 35:30-35. The passage is Moses’ proclamation that YHWH had chosen Bezalel and filled him with the Spirit, “with wisdom . . . with knowledge” to accomplish the work of the tabernacle. So Solomon (or the Chronicler) is referencing this statement about Bezalel to emphasize that Solomon also would now have the wisdom to accomplish his calling as temple-builder. It is the unspoken reason for his request for wisdom. This is why the altar is called the altar of Bezalel. It is why in 2 Chronicles, Solomon almost immediately afterwards begins the building of the temple (2:1) where the writer of Kings first emphasizes several stories of the great wisdom of Solomon. In Chronicles, virtually all the stories of Solomon are of his work in building and dedicating the temple. The wisdom stories from Kings are either absent or relegate to the end of the Chronicler’s history.

Solomon’s request, then, is twofold. Help me rule over these people. Help me fulfill my charge to build the temple. The shift away from an emphasis on Solomon’s wisdom as his crowning glory (as the writer of Kings presents it) to immediately beginning the temple project (as in Chronicles) is the Chronicler’s way to say wisdom is not for yourself. Wisdom, at least the wisdom truly from God and for God, is for others. It has a purpose and that purpose is to serve the community. This is how James sees it in the New Testament. James tells us that Godly wisdom is humble, it is for others and not selfish, and it produces good fruit all around the wise one (3:13-18).

Yet another hint that the Chronicler is thinking of wisdom in terms of temple-building is the idiom he uses for the people of Israel. When Solomon asks for wisdom to rule, it is to rule “a people who are as numerous as the dust of the earth” (v. 9). The only time that phrase is used is in Genesis 28:14. It is made by God when he is speaking to Jacob (the man who later would be known as Israel). The phrase is in the middle of God’s promise to make the Abrahamic covenant pass through Jacob and his offspring, which included the promise to bless all nations through Abraham’s seed. The dust of the earth phrase is stated to Jacob at Bethel, the “house of God.” (The term “house” is the primary way the temple is referenced in the Davidic covenant.)

Ultimately, Solomon was simply the foreshadowing of the true seed of David, Jesus. Jesus’ calling was to be the great temple-builder. Through his death and resurrection, Jesus built the temple, the people of God who become the temple wherever they meet and go. Through the forgiveness of the cross and its expansion to all peoples of every tribe and tongue, Jesus blessed all the nations. We who follow Christ are called to get wisdom through humility in order to serve others. We are to build the temple through serving one another, encouraging and discipline one another in our faith, and comforting those who are in sorrow and helping those who are in need. We bless the nations–those outside our community–through our witness and aid, through our encouragement and comfort, and by addressing the injustices of society around us and improving the lives of all people in our communities.

Peter spoke of the Christian community in the language of the covenant with David, the covenant with Abraham, and the covenant with Israel through Moses. He says we are being built into a temple (Davidic promise). He says we are to bless all nations by living good lives among the non-believers (Abrahamic promise). He describes us as a kingdom of priests and a chosen people (Mosaic promise). We are chosen to serve (1 Pet 2:4-12).

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“Wise Enough to Ask Directions” (2 Chronicles 1:1-13)

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Chronicles, sermon

Giving Thanks with Joyful Praise

Posted on by Jay Givens

For many, Thanksgiving in 2020 was very different. Lucy and I, for instance, were home by ourselves. My isolation ended around lunchtime, so we spent the 10 days prior on different sides of the house. (Fortunately, Lucy never caught the virus!) Our sons were in different cities and the closest we came to being together was a family Zoom call in the afternoon.

One news article of interest said in its opening statement, “See that Thanksgiving celebrations are restricted as much as possible so as to prevent another flare-up.” The reason it was interesting, however, is that it demonstrates that 2020 is not as unusual as we think. The story ran in the Omaha World Herald on November 28, 1918! Thanksgiving 1918 was a very unique time in the United States. Lots of people wanted desperately to celebrate, for the end of World War I had occurred just a few days before. But in many communities, that simply wasn’t possible as the Spanish Flu continued to spread across the states. Moscow, Idaho’s paper had the most interesting headline, “Dread of Influenza Queers Plans for Thanksgiving.” 1 Chronicles 29:1-20 calls us to give thanks with joyful praise in whatever time of life we find ourselves.

The first think we see in the text is that we should praise God from whom all blessings flow. David began his prayer (v. 10) in front of the assembly with a statement of praise and he ended it (v. 20) by calling all the Israelites with him to praise the LORD. He emphasized the praise of God should be from everlasting to everlasting and should be from all in heaven and on earth. (So all of creation should praise the LORD throughout all of time.) L.C. Allen says David’s prayer “ransacks the theological dictionary.” He speaks of God’s greatness, power, glory, majesty, splendor, exaltation, wealth, honor, rulership, power to exalt, and power to give strength.

As you may know, the Lord’s Prayer as recited in churches is not exactly the same as that found in the earliest copies of Matthew 6:9-13. Most notably, the statement, “for yours is the kingdom and the power and the glory forever. Amen.” is missing. Most biblical scholars think the origin of that ending to the prayer–which speaks of God’s kingdom coming–was the prayer of David, in 1 Chron 29:10-13. It also speaks of God’s kingdom and ascribes power and glory to God. But whereas the Lord’s prayer ends with this exaltation of God’s kingdom, power, and glory, David’s prayer begins with these ideas. David saw his kingdom as God’s kingdom and knew that it existed not because of David’s own power or glory but because of the LORD’s.

A second thing we learn from this passage is that we should thank God for the blessings of life. Verse 13 says we give God thanks. This is what we say that we do at Thanksgiving, yet at times, do we mean it? We say that we gather to give thanks but how many tables see this more as a time of self-congratulations for the accomplishments of the past year? Do we celebrate our resourcefulness? Exalt our hard work? Announce our good fortune? If we do, we have it the wrong way round. David notes (v. 17) that God tests the hearts of all and is pleased when he finds integrity. God knows our true motivations, whether we are thankful or proud.

The proper view is expressed by David in verses 14 and 16. Everything is from the LORD’s hand. It all belongs to him. In reality, we are but foreigners and strangers in the LORD’s sight (v. 15). David is referencing Leviticus 25:23, which tells us the land belongs to God, so the Israelites could not permanently sell the land, for they were foreigners and strangers residing in the land of God. Foreigners and strangers in their world were those who owned no property, and thus who had no true security. Foreigners and strangers were able to exist in an area only because of the good graces of the landowners in the region. For the Israelites, God was their landowner. They existed in the land only as his servants and whatever they received was from the grace of God.

Finally, the text teaches us that we should give joyfully and willingly. Verse 2 tells us that David had given toward the building of the temple throughout his kingship. Yet in verse 3, David gives again out of his personal treasures. Then, in verse 5, David issues a challenge to all of Israel. “Who is willing to consecrate themselves to God today?” The word translated “to be willing” was used in the Torah for the freewill offerings. The word translated “to consecrate” was used in the Torah for the special preparations for the priests to serve the LORD. The emphasis of David was on the Mosaic promise that the nation was a holy nation, a kingdom of priests (Exod 19:6). And we are told that the people gave! They gave so much that David asked (v. 14), Who am I and who are my people that we can give so generously? He then noted that they only gave what God had first given to them.

Not only did they give willingly to the point of generosity, but they gave joyfully. Verse 9 tells us that the people rejoiced when they saw the giving of their leaders. David said in verse 17 that he had witnessed the generous giving of the people with joy. Then, in verse 18, David prays that these desires and thoughts would be kept in the hearts of the people forever. He prayed that they would be willing and joyful givers at all times. Paul told the Corinthians centuries later that God loves a joyful giver, but some have misunderstood this text (2 Cor 9:6-11). When it says if you sow sparingly you will reap sparingly but if you sow generously you will reap generously, it is not a promise that God will honor your gifts and give you back more than you give. (Remember, David says God knows our hearts and so knows what the motive is in our giving!) Instead, Paul’s emphasis is on being a joyful giver. It is God’s after all and not ours, so why do we begrudge giving it as needed to others? We are simply invited by God to participate in blessing others. Jesus said, “It is more blessed to give than to receive” (Acts 20:35). The issue is whether we will receive joy in our hearts because we gave generously or begrudge the small gift we give and receive little in return from what should have been a blessing.

So let us give thanks this year with joyful praise. Give generously to God, in the midst of the pandemic, in the midst of uncertainty, even in a time where you cannot always physically gather together. Praise and thank God for every provision he provides, whether you are with family this holiday season or apart. Always remember that we are all foreigners and strangers in this land, but our God is a gracious and good landlord, who will provide for our every need.

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“Giving Thanks with Joyful Praise” 1 Chronicles 29:1-20

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Chronicles, sermon

In Times of Transition

Posted on by Jay Givens

As David neared the end of his life, he knew he would not be the person to build the temple. He could have been like King Hezekiah, who, when told that a later generation would be conquered by the Babylonians, simply replied, “Well, at least there will be peace during my reign!” (2 Kings 20:19). So David could have thought, “Well, I will leave all those issues to Solomon.” Instead, we read in 1 Chronicles 22:5, “David said, ‘My son Solomon is young and inexperienced, and the house to be built for the Lord should be of great magnificence and fame and splendor in the sight of all the nations. Therefore I will make preparations for it.’ So David made extensive preparations before his death.”

David was like any father of an 8 year old boy who needed to build a pinewood derby race car. When the son shows up at the races, he has a sleek, well-lubricated, and properly weighted car because dad “showed” the son how to do it. Or the 12 year old girl whose entry into the science fair looks like a graduate research project (but she struggles to explain the project or the data without dad’s help). The Chronicler in chapter 22 tells us of David’s private instructions about Solomon. The focus of our devotional today, however, will be on David’s public presentation of Solomon to the Israelites as the next king (ch. 28). The two chapters contain much of the same information, though there are slight differences. David in chapter 28 is preparing the people for their new king. He is also preparing Solomon to build the temple for YHWH. A church in transition between pastorates can learn several lessons about how to prepare themselves for the coming of the new pastor.

First, we see that in times of transition, we should be faithful. David chose to be faithful even though he had been told “no.” In verses 2-3, he says the reason God told him he couldn’t build the temple was that he was a man of war and bloodshed. David goes on to recount his history as king (vv. 2-7) and gives a charge to the gathered Israelites (v. 8) and to Solomon(vv. 9-10). The Chronicler presents David as Moses in the book of Deuteronomy, giving speeches on God’s faithfulness during the Exodus and wilderness wanderings. Moses, though he was told he would not enter into the “good land” (v. 8 cf. Deut. 1:25, 35; 3:25; 4:21-22; 6:18; 8:7, 10; 9:6; 11:17), prepared the Israelites through his speeches and leadership in the book of Deuteronomy. So David had prepared for the building of the temple and was not explaining the future through a speech. Solomon is also presented as Joshua in this passage, for David and Moses both commission them before all Israel (v. 20 cf. Deut 31:7). Yet when David emphasizes the need to be faithful and obey the commands in order to remain in the good land, the Chronicler’s true audience to hear this injunction are his fellow returning exiles, who understood what it was to live in exile.

David was essentially saying, I am passing away. Do not place your hope in me. Hope instead in God. For it was God who chose the house of David (v. 4); God who chose Solomon to build the temple (vv. 5-7); God who gave the commandments that would lead to life and peace (v. 8); God who would remain when David was gone (v. 20). And it is God who is still at work today! Not that in verse 7, God says, “I will . . . if . . .” God is always faithful. Are we? But it is not just the leader who is to be faithful. All must be faithful. Verse 8, if it were written in Texan, would say, “I charge y’all . . .” (not “you” singular) “in the sight of all Israel.” The people were to keep the commands so they could possess the good land and give it as an inheritance to their descendants. This again is imagery from Deuteronomy.

While verse 8 was to all Israel, verses 9-10 are directed to Solomon, but they still apply to all. Solomon is to serve God with a whole heart and a willing mind, for God knows the intent and motives of each person. This should give us hope, for he knows if we meant well even if we fail in our acts. It should also be a warning, however, that God knows if our motives are selfish, even if we succeed and/or seem to take action for others. Therefore, we are to seek him, for he will be found by us. But, David warns, if we forsake God, he will reject us. This seeking and forsaking is not a reference to a single act or moment in time. David is speaking about lifelong trajectories, but each act can be a step in one direction or the other.

A second thing David notes is that we should be prepared. David was prepared. He gave Solomon detailed plans. Plans for the temple. Plans for the courts. Plans for the priests and the Levites. And David had already set aside funds for the project. In verse 19, David says he has written all of this because the Lord’s hand had been upon him. David is presented as Moses on Mt. Sinai in the Exodus story (Exod 25-30; esp. Exod 25:9). God gave Moses the plans for the tabernacle. So now God has given David the plans for the temple. Many members of the congregation have invested in the church for years. All of their work has been a preparation for the years to come. The Transition Team has led the congregation to prepare itself for the immediate future. The Pastor Search Committee is now at work preparing for the next pastorate. Some of us might not see the completion of the current work, but we must be faithful in the preparation, as David (who made all the plans but didn’t see the completion of the project).

The third thing David says is to be confident. In verses 5-6 and in verse 10, David tells Solomon that he is God’s choice for the one to build the temple. In verse 10, David tells Solomon to “be strong and do the work.” Later, in verse 20, David says to “be strong and courageous and do the work.” Solomon, like Joshua, is to be the next leader of the people. Both led the people into a new era (Joshua into the land; Solomon into a time of peace and temple-building). So David tells Solomon, like Moses told Joshua, to be strong and courageous (Deut 31:7). Again like Moses to Joshua, David told Solomon to not be afraid or to be discouraged (verse 20; cf. Deut 31:8). But Solomon is not simply like Joshua in this text. He is also like Bezalel, the builder of the tabernacle in Exodus. Moses gave the plans to Bezalel to build the tabernacle (Exod 38:22). So David has given Solomon the plans for the temple. Both Bezalel and Solomon are told to “do the work” (verses 10 and 20; cf. Exod 36:1-2).

Why does David tell Solomon to be strong and courageous, and especially who should he not be afraid or discourages? Because the LORD God would be with him. Not just any god, but YHWH, the God of the covenant promises would be with Solomon (v. 20). Not only is he the God of the covenant promises to Abraham, Isaac, and Jacob. Not only is he the God who made a covenant with Israel through Moses at Sinai. He is “my God” (i.e., David’s God). David says, the God who made a covenant with me that you, Solomon, will build the temple and reign after my death–it is that covenant God who will be with you. If he promised you would build the temple, what have you to fear? And so it is the same covenant God who is with us. And we have the sure promise from him of a new covenant through his Son, Jesus Christ.

Note that the Joshua language of verse 20 (be strong and courageous; do not fear or be discouraged) is modified with the promise “he will not fail you or forsake you until all the work for the service of the temple of the LORD is finished.” To us, that sounds like God will only be with Solomon for a while. But if we look more closely, we find that this is Bezalel language. Just as Bezalel led the workers to complete the tabernacle (Exod 36:1; 39:32), so Solomon’s priests, Levites, and skilled professionals (v. 21) will help him to accomplish the work of building the temple.

In many ways, David and Solomon (Moses and Bezalel, and Moses and Joshua) are like runners in a relay race. A relay team will only be successful if the runners are faithful to do their part in the leg of the race that they run; if the runners are prepared to give and to receive the exchange; and if they are confident that each member will do his or her part in running the race. The intent of the Chronicler is the same for us today as for his audience in his day. In the days ahead, we are called to be faithful, to be prepared, and to be confident, for God is not finished with us yet.

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“In Times of Transition” 1 Chronicles 28

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Chronicles, sermon

Finding Wisdom in a Foolish Thing

Posted on by Jay Givens

When I was in middle school, I could do some very foolish things. Once, the history teacher left her room and all the students started egging me on to put her podium on top of her desk. (Not sure why everyone thought that would be funny. Probably just because she was very short and it would be incredibly difficult for her to get it down.) Needless to say, when she came back into the room, my friends who encouraged me to do this very quickly turned on me and let it be known I was the culprit. It was not my first visit to the principal’s office . . .

In 1 Chronicles 21:1-22:1, we can find wisdom in an equally foolish act of David. The main focus of verses 1-8 is that we should confess foolish things. In the story, “Satan” or an adversary of Israel incited David into a census. (Unlike the two clear examples of the Satan in the Old Testament, this one does not use the definite article, ha. While many translations translate it “Satan,” it is used in other parts of the Old Testament simply as an adversary, a human adversary. It could be either in this instance.) Joab gave David a wise warning. Why bring guilt on Israel by this act? Joab found it repulsive (v. 6) and God saw it as evil (v. 7). When forced to comply, Joab intentionally does not comply fully with the ordered census, not counting the Levites nor Benjamites. Yet, while Joab spoke of it as bringing guilt upon Israel, David comes to see it as his own personal guilt. In verse 8, David three times speaks in the first person (I sinned; my guilt; I did a foolish thing).

Are we willing to do what is right even if it means disobeying earthly leaders? Joab didn’t count Levi most likely because it was prohibited in the law. It is not clear why he didn’t count the tribe of Benjamin, though it might have been because the tabernacle was in Gibeon, a city in the Benjamite lands. Are you like Joab, willing to give wise counsel even when it might be unpopular to hear? Do you listen to wise counsel or ignore it the way David did? When you do a foolish thing, do you confess your error and take responsibility for your actions, like David finally does?

In verses 9-13, we see that we should trust in God’s mercy. The prophet Gad tells David that God will give him three options for punishment of his sin. None of the options are easy, as we are told that David is literally “tied up in knots” (v. 13, translated “deep distress” in the NIV). Once again, we see that David takes personal responsibility for the punishment. He says, let “me” fall into the hands of the LORD and not the hands of men. He asks God to punish him, because he knows that God’s “mercy is very great.” He knows God’s mercy is great, as the psalmist says (Ps 86:15-16).

David doesn’t want humans involved because they cannot be trusted. They might cause harm to Solomon and thus destroy the dynasty promised to David by God. War (fleeing before his enemies) could destroy his family, including Solomon. Famine could place the nation in the position of debtor to another nation who sold them food. This could leave Solomon in a weak position with having to re-develop the kingdom and owing debts to others. Plague was placing himself in God’s hands and hoping in the mercy of God to see them through. Do you pray for God’s mercy, for yourself as well as those who come after you? Do you have faith God will protect and defend you no matter the situation?

In verses 14-17, we see David intercede for others. God’s mercy did indeed prevail. Though 70,000 died, Jerusalem was spared. As the angel’s sword rises over Jerusalem, God cried out, “Enough!” His mercy seems to have cut short the plague of the angel (v. 15). We read immediately after (v. 16) that David and the elders were in sackcloth and face down in prayer. Perhaps they were already in this repentant posture of prayer and this led to God’s relenting. Perhaps their prayers were an act of contrition and thanksgiving following God’s mercy. I tend to think it is the former, but the text is not clear.

Yet again David confesses his sin and his alone (v. 17). “I ordered,” he says. “I sinned.” “I did wrong.” He asks God to punish him, the shepherd, and not his sheep. He even offers that God’s hand can fall on David and David’s family. That is, after all this, he offers God the option to rescind the covenant God made that his son Solomon would reign after him. He was willing to throw it all away if it would save his people. Do you intercede for others who suffer? Do you offer to suffer that others might live? Do you willingly share one another’s burdens?

In verses 18-24, we see that David sacrifices willingly. Gad told David to build an altar on the threshing floor where the angel had stopped his advance. David willingly obeyed this word (as opposed to his ignoring the counsel of Joab earlier in the story). David had to approach the angel and no doubt was well aware that he might be slain at any moment. The threshing floor belonged to Araunah. He and his sons saw the angel with the raised sword. Interestingly, we are told Araunah’s sons hide but Araunah himself continued to thresh (v. 20). Araunah was a Jebusite. His name may have meant “Lord,” and it is likely that he might have been the deposed king of Jerusalem. (The city had been a Jebusite stronghold before David conquered it and made it his capital.) Even if Araunah was not the deposed king, he may have no doubt viewed the angel as God finally bringing vengeance upon David and the Hebrews for the theft of their city and their lands. He certainly doesn’t seem put off by the angel’s advance.

In the story, it is only as David approaches that Araunah ceases his work and bows down to the approaching king (v. 21). When David asks to purchase the threshing floor, Araunah responds, “take it! for the king can do whatever pleases him.” He then offers the oxen for the offerings, the sledges for the sacrificial wood, and the wheat for grain offerings. Either Araunah is very generous to God or he is sarcastically saying, you’ve stolen everything else from us Jebusites, why not take the rest (v. 23)?! David sees the sacrificial offer of Araunah (whether made in good faith or with biting sarcasm) and realizes that true sacrifice is costly. So David insists on paying “full price” for the land. He says, “I will not take for the LORD what is yours, or sacrifice a burn offering that costs me nothing” (v. 24). David then gives Araunah 600 shekels of gold, which would have been far more than the full price of the land. It is quite possible that David in this moment realizes the injury he has caused Araunah and the other Jebusites and is making restitution for the city of Jerusalem that he had earlier taken. Do you take the easy way when it is offered to you (like David could have done)? Are you like Araunah, offering your gifts and material possessions in service to others (even begrudgingly at times)? Do you sacrifice your own time and possessions to serve God and to serve others?

Finally, in 21:25-22:1, we learn that we should look for good in the midst of darkness. David bought the threshing floor. David built an altar. David burned sacrifices to God. He called on God and God answered him and accepted his offering. The angel then finally sheathed his sword. The crisis had now been averted. David then offered more sacrifices in response to the good fortune and mercy of God. We are told that David was concerned about the sword of the angel (that it might become unsheathed again) and that, because of this concern, David continued to make offerings at the threshing floor altar. David did this even though the tabernacle still stood in Gibeon, including the bronze altar on which David had been offering sacrifices even after moving the ark to Jerusalem.

David became convinced from the outworking of his foolish act that God had determined the location for the future temple. It was to be upon this threshing floor. Whether it was Satan or a human adversary who first incited David to count his fighting men, God had been able to turn it into something good. As Joseph had said in the book of Genesis, “You intended it to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (50:20). Satan intended evil that day, possibly the disruption or destruction of the Davidic covenant, but God brought about the “discovery” of the location for the future temple. Similarly, Satan intended evil to Jesus when he brought about the death of the Messiah on the cross, but God through the resurrection brought about salvation and made the cross into a symbol of hope. Have you called on God in faith? Do you go beyond expectations to worship God and to serve him? Do you see God at work even in the most difficult of times, turning evil to good? We can find wisdom even in the most foolish things we do, if we confess and give these things to God.

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“Finding Wisdom in a Foolish Thing” 1 Chronicles 21:1-22:1

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Chronicles, sermon

God of the Unexpected

Posted on by Jay Givens

When I originally planned to preach this sermon, I found myself headed to the ER rather than to the church on that Sunday morning. It certainly was an unexpected trip. Fortunately, everything checked out and I was released the following day. A friend who pastors another church suggested I revise the sermon . . . or burn it! But God throughout the Bible is a God of the unexpected. Abraham never expected to have a child by Sarah when they were 100 and 99! The people standing on the banks of the sea expected to die at the hands of Pharaoh’s army. They never expected a wind would blow those waters apart. Even the story of Saul didn’t initially appear to be about a failed kingship. Instead, David became the king . . . which leads to the story of the unexpected that we will look at today, in 1 Chronicles 17.

In the text, we first find a God of the unexepected “nope.” First, we see in the text that we don’t speak for God. Nathan does just this in the text. In verse 2, Nathan doesn’t even hear the full plan of David. He hears enough to know it is about God and the ark and assumes that whatever David has “in mind, do it, for God is with you.” Why wouldn’t God be? It was for God. It was an act of devotion. It must be something good. We must beware, however. Even the most spiritual of us should never rely on the “obvious.” We must always inquire of the Lord.

Second, we learn we shouldn’t assume our plans are best. David assumed his plans were right. He wanted to build a temple. This was the most natural step in the ancient world. When an earthly king came to power, not only would he build himself a house but he would also build a house for the heavenly king who brought him to power. God had allowed David to bring the ark of the covenant to Jerusalem, after all. If he was pleased to have his ark dwell in the tent David had prepared, why not a splendid temple? But God told him that he was not the one to build a house for God (v. 4). The time is not yet. The person is not you. David assumed God wanted a house. David assumed God was not happy moving from place to place. But just as David’s first attempt to move the ark was not successful because it wasn’t done in the proper way, so now David’s plan to build a temple was not the right time nor was he the right person. God tells David that it is his son who will build a house of the name of YHWH.

Third, we must not lose sight of who serve whom. David was concerned that he had a palace but God only had a tent. But God indicates he was ok being a nomad. He had never complained about wandering with his people (vv. 5-6). God points out to David that the only reason David has a house of cedar is that God had taken the nomad (David, the shepherd) and made him the king. God had given him rest because God had enabled him to defeat his enemies (vv. 7-8). David’s desire with the temple was to make YHWH’s name great, but God says instead that he will make David’s name great. In the command of God to Nathan, God calls David a “servant” (v. 4). At the time, David was rather proud of his accomplishments and wanted to add temple-builder to his resume. But after God’s rebuke and covenant through Nathan, we see in David’s prayer that 10 times he calls himself “servant” (vv. 16-27), showing that he now understands he serves YHWH and not the other way round. It is God who gifts us with all that we have and all that we are. We receive his unmerited favor. As David says, “Who am I that you have brought me this far?” (v. 16). God tells David that he will set David’s seed over “my” house and “my” kingdom (v. 14). David is not to forget whose kingdom it is nor whose temple it will be. So we shouldn’t speak for God without seeking him in prayer. We shouldn’t assume to know the right time or person for even the most spiritual of activities. And we should never forget it is God who is God. Otherwise, we will encounter the unexpected “nope” of God.

But not only is God the God of the unexpected nope. He is also the God of the unexpected hope. God gave hope to the leader of his people. David wanted to build a house for God, but God says he will build a house for David (v. 10). He will give him a dynasty. His descendants will reign after him in Jerusalem. David also wanted to make God’s name great, but God says instead that he will make David’s name like the names of the greatest men on earth (v. 8). Though God removed his love from Saul, God will give David a dynasty (v. 13). His throne will be established forever and he will build the house for God (v. 12).

God also gave hope to the people. God made a people for himself. The Exodus is hinted at in Nathan’s oracle (v. 5) and is mentioned in David’s prayer (vv. 21-22). In verse 9, God promises to provide the people a “place” and to “plant” them, so that they won’t be disturbed nor oppressed by enemies (v. 9). Building a “place” is language for the temple. “Planting” is language of the Land. God is making his people holy in their land if they will only trust in him and obey him. So God’s promise is that they will no longer be nomads. Like David, they will have a settled life. It is only then, when the people are settled that God will accept the idea of having a permanent structure built for his ark. David asks in his prayer, “Who is like this people?” What makes them special? It is God who has redeemed them and brought them out, for what other nation can claim that their God created them rather than the people creating their gods (vv. 21-22)? If you want God’s name to be great, then be the people of God. Let him work through you.

God also gave hope for the future, and this hope brought joy to David. Who am I that you brought me this far, he asks? Then he adds, and if that were not enough, you have promised me a future (vv. 16-17)! In other words, he says, who am I that you have made my present great, yet you promise now a future that is even better?! God made David’s name like the most exalted on earth precisely because David humbled himself and was a servant of his LORD God. This promise of a future gave David the courage to pray (v. 25). The amazing thing about this story is that, when David is told his plans are to come to nothing, he doesn’t despair. He doesn’t complain to God. Instead, he find hope and this hope gives him courage to move forward into an unplanned future. And so David says, if the LORD blesses, he blesses forever (v. 27)!

Finally, God gave hope for eternity. The text gives us hope far beyond the lives of David and Solomon. The Chronicler is writing after the exile and return to Jerusalem. He has seen the temple destroyed. He has seen it rebuilt. He knows that the kingdom promised to David’s descendants did not last forever. Yet he saw that God was with his people in the exile and that he was still with them afterwards. Just as God had been with the people in the Exodus and after they entered into the land, so God was with them now. This gave the Chronicler hope that a Son of Dave would establish God’s kingdom just as the temple had been rebuilt. So, centuries in the future, the gospel writers upheld this same believe. There was a Son of David who would establish the Kingdom of God and reign over it forever and ever. The three Synoptic Gospels all focus on this idea of the Kingdom. The Fourth Gospel focuses instead on the one who would build the temple in three days. All understood that the life, death, resurrection, and ascension of Jesus to the right hand of God was the ultimate fulfillment of unexpected hope.

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“God of the Unexpected” 1 Chronicles 17 (audio)

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