Tag: humility

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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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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