Miracle Way-Roads Less Traveled #2

Today we are going to continue to take the roads less traveled by Jesus on the way to Calvary and beyond as we prepare for Easter. Last week we took a stroll down Zaccheus’ street, an ignored boulevard by all who knew Him, and discovered that Jesus’ purpose for coming to the world in the first place was to seek and to save the lost (yes, even people like Zaccheus). The unmerited grace Zaccheus was given also set Jesus apart from every other deity. While all other deities require works for rescuing, we learned that Jesus gives undeserved graces.

However, today we going to take on the next leg in Jesus’ journey in Mark 10:46-52. Here, we pick up where Luke 19:1-10 left off and find ourselves on what I am going to affectionately call “miracle way.” Some roadways afford opportunities to encounter amazing spectacles that require people to stop, get out, and take a look. This would be no different.  Therefore, without further ado, let us investigate 3 interactions that take place as Jesus heads out of Jericho on his way to Jerusalem from Mark 10:46-52.

I. INTERACTION #1: Between the Blind man and the Crowd-10:46-48

In light of what happened in Luke 19:1-10, it might be inferred that the current episode followed shortly after Jesus lodged at Zaccheus’ house. He is still on His way to Jerusalem to celebrate the Passover feast and was somewhere in Jericho (some 13 or so miles northeast of Jerusalem). It is appropriate to also mention that Jesus is at the end of His ministry, doing His best to cram all that He can before Calvary.

So far, this unbridled determination has led Him on Zaccheus’ street to a tax collector’s estate. Jesus has already made quite a name for Himself in these final ministry moments and what will happen next would be more of the same.

Jesus is now on His final leg in the pilgrimage He is taking to Jerusalem. He is joined by a massive crowd of people. Some, to be sure, are simply curious about this man who had dined with someone they all hated. Others were simply on their way to Jerusalem to worship during the Passover. All, both Jesus and these followers, were Jewish worshippers heading toward a beloved celebration.

This would not be unlike everyone heading to their respective places of worship on the biggest day of worship every year. Although I wish I was talking about Easter or Christmas, I’m referring to the Superbowl. Everyone who is anyone dresses up and meets with friends to participate in the festivities. For some it is about the game, for others it is about meeting with friends.

However, someone is being left out of the revelry and celebration, a blind beggar named Bartimaeus “a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road” (10:46c). As a blind man, he was not only physically handicapped and financially impoverished, but he also would have been excluded from participation in the temple worship. This pitiful plight is extenuated by his posture—he is sitting by the road. While everyone else is heading to the party, Bartimaeus is stuck on several different levels—he is physically stuck in his current sitting position, he is stuck in a social position far beneath what was admired or acceptable (he is a beggar), and he is stuck in a ceremonially unclean state (he is blind).

Though blind and immobile, Bartimaeus has not lost his voice, “when he heard that it was Jesus the Nazarene, he began to cry out and say, ‘Jesus, Son of David, have mercy on me!’” No doubt as the crowd approached this man and passed him, he investigated the source of the following that he could hear was in large supply. Depending on his auditory senses, Bartimaeus eventually discovers who had created this stir and drawn so many people; it was Jesus! Though he had never seen Him up to this point in his life, Bartimaeus no doubt had heard about Him, both positively and negatively. Stories of miracles and trips to Zaccheus’ home were probably widespread in this region. This gave Bartimaeus reason for hope. If Jesus could heal others, surely he could heal him! If Jesus entertained outcasts, surely he would pay attention to his need!

With this hope in view, Bartimaeus literally screams out to Jesus “Jesus, Son of David, have mercy on me!”(10:47b). By implementing a title used no here else in Mark, Bartimaeus recognizes Jesus’ royal authority as the promised king from the line of David. It is clear, that at least on some level, Bartimaeus recognizes that Jesus is special and is eliciting Him for help.

However, in his desperate attempt for healing, Bartimaeus seems to have offended some in the crowd, “men were sternly telling him to be quiet” (10:48a). This blind beggar is obviously cramping the style of some of the Jewish pilgrims who would have preferred to have their journey to Jerusalem uninterrupted by such loud screams, especially when they came from someone who did not have a lot going on.

I often get the same sentiment from my wife, “hush, you are creating a scene!” 

However, Bartimaeus is undeterred by the crowd’s attempts to silence him and keeps on screaming, “but he kept crying out all the more” (10:48b)(the idea here is “much more”). This time the verb is imperfect, suggesting that his screams were ongoing and would continue until they were answered.

It is obvious that this interaction is not going too well. A blind beggar is stuck in a crowd of people, who could care less about his condition, his needs, and his concerns. Things would get nowhere unless someone intervened.

II. INTERACTION #2: Between Jesus and the Crowd-10:49-50

Between Bartimaeus’ screams and the crowd’s shushing, Jesus does what He can to catch everyone’s attention, He stops, “Jesus stopped and said, ‘Call him here’”(10:49a). It would appear that Bartimaeus’s hopes came true and his efforts paid off! Jesus had stopped for Him!

However, readers are not immediately made aware of how Bartimaeus responded. Instead, the crowd is mentioned first, “so they called the blind man, saying to him, ‘Take courage, stand up! He is calling for you’” (10:49b). This was a different song than was sung by the crowd before. We must have misinterpreted things before. The crowd cared all along about this poor man and was just looking for the right opportunity to help…right?...WRONG! This switch from scolding to service does not suggest benevolence, but duplicity. This crowd was following Jesus for the optics, not out of love for God and others. Though they thought this man was not worth helping before when it appeared to be an inconvenience, now they were happily willing to go along with Jesus’ request because Jesus had stopped and given His own attention to it. What were they going to do, stand there and do nothing? Proceed to Jerusalem without this celebrity? Of course not!

Such duplicity in this story is not unlike the religious duplicity witnessed in many churches. Rather than willingly helping others all of the time, we wait until a big event is taking place, service project is announced, or time is set aside. However, for the most part, the optics are not in keeping with our personal agendas to really lend a helping hand, especially to those who request it by screaming or by any other social unacceptable way.

Once called by Christ, the man leaps to his feet and takes as much of a b-line path to Jesus as a blind man could, “throwing aside his cloak, he jumped up and came to Jesus” (10:50). Once shown the grace of Jesus’ presence and attention, this man is no longer stuck as he once was. In fact, so excited by Jesus’ grace is Bartimaeus that he throws aside his cloak, perhaps his only worldly possession and the very thing he used to collect alms from passers-by.  It is clear that by this time, things are looking up for Bartimaeus (that is once Jesus intervened on his behalf by speaking to the crowd).

III. INTERACTION #3: Between Jesus and the Blind Man-10:51-52

After making his way to the Messiah, Jesus engages Bartimaeus himself by asking, “what do you want Me to do for you?”(10:51a). Jesus probably asked this question for several different reasons. However, more than any other reason, Jesus probably wanted Bartimaeus to articulate his faith. It is one thing to wish for something in your heart. It is something different to actually ask for it if given the opportunity, believing that it will actually happen.  Another reason why Jesus asks Bartimaeus this question in this way is to demonstrate that He alone could give Bartimaeus what he wanted. This is why he says, “what do you want Me to do for you?”  instead of “”what do you want?”

Similarly, it is one thing to desire eternal life on the inside and another thing entirely to ask for it out loud. Also, it is one thing to look for eternal life and another thing entirely to discover that only Jesus Christ can provide it.

Bartimaeus replies “Rabboni, I want to regain my sight!” (10:51b). This gentle and faithfull request demonstrates incredible reverence for the Lord Jesus. “Rabboni” means, “my dear Rabbi.” This blind beggar dares to ask for his sight back! This is nothing short of a statement of true faith in Jesus’ healing power. How do I know? Jesus says as much in verse 52.

”Go, your faith has made you well” (10:52a). Jesus awards faith with healing. However, this blind man’s healing went well beyond regaining one of his senses. By restoring his sight, Jesus restored this man’s entire life. No longer would he have to beg. No longer would he be stuck requiring constant assistance. No longer would he be deemed ceremonially unclean. In giving this man sight, Jesus gave this man life.

In so doing, Jesus alludes to his fast-approaching work on the cross. On the cross, Jesus stopped, called the world’s sin to Himself, and provided life in its place. No longer would people have to beg for life in a million places. No longer would people be stuck in their sin. No longer would they be objects of God’s wrath in their unrighteousness. In dying on the cross, Jesus provided life for all who believe in Him. However, the story is not over and the end of this road has not been reached.

What would Bartimaeus decide to do with his new life? “Immediately he regained his sight and began following Him on the road” (10:52b). In response to the grace given to him, Bartimaeus “began following Him” (10:52). No longer stuck, Bartimaeus directs the remainder of his journey toward Christ. Though it is not certain how he lived the rest of his life, Bartimaeus initial response to the grace of God is discipleship. Subtly, the text seems to make this case.

As Jesus is heading to his death, so Jesus’ disciples (i.e. those who have been given eternal life) are called to hand over their lives and follow Him.

Luke 9:53-“And He was saying to them all, “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me.”

So What?

If Zaccheus’ Street in Luke 19:1-10 taught that Jesus came to seek and to save the lost, “Miracle Way” in Mark 10:46-52 has taught by means of these three interactions that Jesus alone can provide the life for which people so desperately long. And boy to people desperately long for life. Though they may not scream for it as obviously as Bartimaeus does here, they are asking for it in the way that they live, highs they seek, success they crave, money they spend, etc. Though they may not be stuck in physical blindness, they are stuck in spiritual blindness, caught in a holding pattern that leads nowhere. If that is you today, heed the words of Romans 10:13-“Everyone who calls on the name of the Lord shall be saved.”

However, if you already following Jesus today (i.e. you are part of the crowd) the encouragement today is to take a long look at how you treat those you are passing along the way. Are you following Jesus for the optics, having to be solicited for help, sent on a guilt trip by a pastor to serve, or shushing those who are in need? If so, you are not following Jesus at all, it just looks like you are. Jesus should never have to ask us to bring people to Him.

Hitting your head: Disciples, i.e. those who pattern their lives after Christ and are bent on growing His Kingdom, follow Christ in all things because they appreciate how much grace they have been given.

Hitting your heart: A heart that breaks for those who are stuck is a heart after God’s own.

Hitting your walk: Never substitute the selfless service of others for the optics of religiosity.

 

Zaccheus' Street -Roads Less Traveled #1

Two roads diverged in a yellow wood,

And sorry I could not travel both

And be one traveler, long I stood

And looked down one as far as I could

To where it bent in the undergrowth; 

Then took the other, as just as fair,

And having perhaps the better claim

Because it was grassy and wanted wear,

Though as for that the passing there

Had worn them really about the same,

And both that morning equally lay

In leaves no step had trodden black.

Oh, I kept the first for another day! 

Yet knowing how way leads on to way

I doubted if I should ever come back.

I shall be telling this with a sigh

Somewhere ages and ages hence:

Two roads diverged in a wood, and I,

I took the one less traveled by,

And that has made all the difference. 

This famous poem by the great Robert Frost makes the case that to experience the best that life has to offer, one must be willingly to courageously traverse previously uncharted territory. This theme is accentuated in life experience and permeates the Scripture in phrases like “narrow is the way to life and few who find it.” Jesus Himself also seems to play upon this theme in the unusual way that He provided salvation. By taking the road less traveled in His own ministry, Jesus set’s Himself apart from every other presumed deity, carved idol, and false god. This new series will journey with Christ in His last days, following His every turn on the road to Calvary, the grave, and beyond, demonstrating that His unusual trek into previously uncharted territory makes all the difference for those who believe in Him. 

The first leg of our journey involves Jesus’ interaction with a chief tax collector. At the end of His ministry, Jesus, unlike anyone before Him, travels on the much avoided street to Zaccheus’ house in order to demonstrate His purpose for coming to the world in the first place. Join us as we pass three checkpoints on Zaccheus’ street from Luke 19:1-10. 

I. CHECKPOINT #1: A SMALL MAN IN A LARGE CROWD-19:1-4

The story of Zaccheus together with the parable of the ten minas bring Jesus’ final journey to Jerusalem to a close in the gospel of Luke. Jesus has been making His way to Jerusalem for some time now for the Passover Festival. As a good Jew, Jesus made His pilgrimage to the holy city to participate in the celebration as he had twice before; however, this time would be His last. The sun is setting on His earthly ministry, rendering His personal ministerial choices highly suspect for large amounts of foreshadowing. Making His way to Jerusalem, Jesus is now passing through Jericho, 13miles to the northeast of His destination. 

With the setting established, Luke introduces the readers to a unique character, Zaccheus. He is the first checkpoint on this particular leg of our journey to Calvary and beyond. The text describes this man in two ways, “and there was a man called by the name Zaccheus, he was a chief tax collector and he was rich” (19:2). Luke more than any other gospel  is interested in those who were normally outcasts in Jewish society. This includes gentiles (2:32), moral outcasts (7:36-50), social outcasts (19:1-10), and the economically deprived (14:12-14)(perhaps this is why this account is only given in this gospel). Therefore, this short introduction establishes Zaccheus as the ultimate of Israel’s outcasts as he is not just a hated tax collector (and outcast himself), but a chief tax collector, who made outcast of others by robbing them of their own fortunes. 

Both the Romans and Jewish local authorities required taxes of first century Jews. These taxes required the employment of individuals that managed the collectors who retrieved the funds from individual residing in Rome. Jewish tax collectors were viewed as traitors because they took the money from the Jews and handed it over to their perceived oppressors (Rome). Zaccheus was one of these managers, and a fairly significant one at that. His unique title “chief tax collector” suggests that Zaccheus may have been given charge over a greater region than normal or that he was a director over other tax collectors. 

This is the first strike against Zaccheus. The second is his financial standing. Zaccheus is “rich.” This is especially damning in the context of the first century as many people were not well off and in desperate need. Many of the rich during this time were perceived as being crooked or deceptive—especially tax collectors (one perceived cause of poverty). 

All of these contributing factors would have made Zaccheus one of the most unpopular individuals in his region. The road leading to his home was never frequented by guests, friends, or even family. Aside from messengers and servants, no one turned on Zaccheus’ street! 

To complete the image of this unique character, Luke describes his physical stature, “Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature” (19:3). Though a powerful man would have enjoyed a commanding presence before others, to his embarrassment, Zaccheus was a little man in a big crowd. 

Jesus had gained a large following up to this point in His ministry. His growing popularity along with the upcoming Passover celebration would have made the crowd that now surrounded Him massive. No doubt, no one would have been sympathetic to his requests to stand in front so that he could catch a glimpse of Jesus.  

Taking matters into his own hands, Zaccheus runs ahead of the crowd and scales a tree to improve his perspective, “so he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way” (19:4). In so doing, Zaccheus breaks convention and participates in two activities you never would have seen a rich man perform in the first century—running and tree climbing. It is clear that Zaccheus really wants to see this man that has become the talk of Jericho and every other neighboring township and the low-lying branches of this oak-like tree would have provided Zaccheus with the easy access he wanted to catch his glimpse of Jesus.  

Regardless of his motivation at this point, Zaccheus was seeking Jesus and there could be only one result. 

II. CHECKPOINT#2: A REQUEST FOR UNUSUAL LODGING-19:5-7

With Zaccheus now precariously perched in the branches of the sycamore, Luke proceeds to take the reader to the next checkpoint. This checkpoint is not so much seen as it is heard. “When Jesus came to the place, he looked up and said to him, ‘Zaccheus, hurry and come down, for today I must stay at your house’” (19:5). Literally, Jesus’ unusual request would have been more forceful, “come down in a hurry!” the implication being, “there is no time to lose.” Truly, the situation as Luke describes it implies, whether Zaccheus realized it or not, that Jesus knew this interaction would have taken place way before Zaccheus decided to make his attempt to see Jesus that morning.  Jesus comes right up to the very tree upon which Zaccheus is perched and calls Him of all people down, requesting him as a host. 

The word  “stay” means to “remain” somewhere. In some contexts, the idea involves lodging for a period of time. The idea is that Jesus wanted to take up residence in Zaccheus’ house. This word is uniquely chosen of Luke to demonstrate something beyond a mere visit. 

When everyone else ignored him, Jesus not only speaks to Zaccheus, He chooses to make the house of this unclean man his rest stop! 

Two things happen as a result of Jesus’ unusual request. First, Zaccheus responds with immediate and exact obedience. Even further, he obeys with a grin on his face, “…And he hurried and came down and received Him gladly…” (19:6). This eager and joyful response to the totally unexpected events is understandable when one remembers how much company Zaccheus had been enjoying up to this point,…um…none! No self-respecting Jew would have anything to do with him. None would greet him or extend the basic courtesies, much less offer warmth and friendship. Then along comes the man he hoped to see, declaring in front of everyone that He is going to spend time with him! This grace extended to Zaccheus, undeserved and far beyond anyone’s comprehension, is received with joy and excitement. 

The second response to Jesus’ request is from the crowd. The unfolding events surrounding Jesus’ question for unusual lodging sent shockwaves through the masses around Him and caused a negative stirring. “When they saw it, they all began to grumble, saying, ‘He has gone to be the guest of a man who is a sinner’…” (19:7). 

Simply speaking to such a hated figure in this region would have been anathema. However, participating in table fellowship with a notorious sinner like Zaccheus would have been beyond belief. Eating and lodging with someone in the ancient world carried great social significance. In fact, for a religious-minded Jew to eat with someone like this chief tax collector would have brought ceremonial defilement as well as social ostracism. But, let’s face it, when has that ever stopped Jesus? 

III. CHECKPOINT#3: A GIFT FOR AN UNWORTHY RECIPIENT-19:8-10

Having passed checkpoints 1 and 2, Luke ushers the reader to the final checkpoint in this leg of Jesus’ journey. At this checkpoint, we witness a gift for an unworthy recipient. However, Luke does not disclose at which point the gift is actually bestowed on our small sinner. Instead, we are immediately thrust into the effects of the gift.  Once at Zaccheus house, the chief tax collector states, “Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much…” (19:8). What a transformation from his former practices of corruption, greed, and selfishness! Zaccheus, it would seem, is a changed man as demonstrated by his resolution. 

Almsgiving was a sign of piety in ancient Judaism. However, even in charity, rabbis considered it unwise to give away more than twenty percent of one’s goods, lest one become a burden themselves. Here, Zaccheus takes the overwhelming step of giving away half of everything he owns! Also, Zaccheus takes the unprecedented step of promising restitution for his wrongful apprehension of funds fourfold! Normal restitution according to the Old Testament for a wrong committed was to add one-fifth or 20 percent to the value of the goods lost.

What has Zaccheus so charitable all of a sudden? What has he hit his head on to make these promises? What has so affected his life that he would be transformed so radically? The answer is simple, a gift called salvation. 

Jesus says “Today salvation has come to this house, because he too, is a son of Abraham” (19:9). Grace has made the difference in Zaccheus’ life, the grace of a Savior who freely gives salvation to those who do not deserve it. Nowhere is this witnessed so acutely than here (at least in Luke). Many commentators consider this passage to be the most epitomizing episode in all of Luke’s writing. The most hated, most crooked, most neglected character in all of Luke’s gospel is given the greatest possible gift. He who was an outcast and a traitor, Jesus Himself says is now a son of Abraham (that is, in the truest spiritual sense). 

But why? “For the Son of Man has come to seek and to save that which was lost” (19:10). It is Jesus’ expressed purpose for coming to the world in the first place to seek out the lost and provide them with salvation (undeserved, and unmerited). Where better to demonstrate this purpose on His way to the cross than on Zaccheus’ street in the estate of one of the most infamous sinners described in the New Testament? 

So What?

In Luke 19:1-10, Jesus took the road less traveled, Zaccheus’ street, and it made all of the difference for this chief tax collector. The checkpoints along the way, the small man in the large crowd, the request for unusual lodging, and the gift to an undeserving recipient work to demonstrate that Jesus’ purpose for coming to the earth was so that He might seek and save the lost through grace. This radical notion in and of itself is a road less traveled as all other deities and worldly religious fabrications demand works of some kind in exchange for rescuing. 

Truly, Zaccheus’ story is emblematic of all who enjoy salvation. We all are wicked sinners in the large crowd of this world that for the most part ignores our needs and gets in the way of the truth of Jesus Christ. Praise be to God that Jesus took the road less traveled for you and for me. The Bible promises that those who seek the Lord, much as Zaccheus did by running ahead and scaling a tree, will find Him and the grace that He wants to bring, regardless of how much sense it makes. 

Matthew 7:7-8-“Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you”

Matthew 6:33 – “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”

However, for those who have already been given so much, what evidence is there for your radical transformation? Hitting your head: A confrontation with God’s overwhelming grace renders someone eternally changed into a new creature. Hitting your heart: A confrontation with God’s overwhelming grace leads to a change of heart toward others. Hitting your walk: A confrontation with God’s overwhelming grace leads to demonstrations of godliness that involve your hands, move your feet, open your wallet, share your belongings, change your perspective, and put words in your mouth that need to be spoken. Quit living alone and let God take up residence in you. 

Hitting the Right Notes -Psalm 24

Music has been such a big part of my life and continues to be something that I enjoy today. Recently, I joined the Roanoke Symphony Orchestra Choir that travels around Virginia with the orchestra to give concerts. Just a few weeks ago we wrapped up a series of Christmas Concerts that featured excerpts from Handel’s Messiah and I was profoundly impacted by one entitled, Lift up Your Head! I became even more impressed with this song when I discovered its source, Psalm 24. Although the Messiah is often sung at Christmas, I can’t help but think that this one excerpt would more be accurately described as a New Year’s song (If I have permission to create such a genre?).

Psalm 23 (perhaps the most famous Psalm in the songbook [like the Hallelujah Chorus in Handel’s Messiah]) was said to have been sung during a long journey many Jewish travelers would take to Jerusalem to visit the Temple to worship God . However, this lesser known psalm, Psalm 24, is said to have been a melody sung in the final stage of the journey, once the Temple was in clear view. Excited that their worship would soon commence, this song prepared the people who sung it to enjoy the presence of God in a special way.

Therefore, let us take a look at five notes found in Psalm 24 that, if applied, will help prepare us to enjoy the presence of God in a special way in this upcoming year.

I. NOTE #1: ADORE GOD’S SOVEREIGNTY-24:1-2

This song begins with a very impressive note. David opens with a verse that praises the Lord for His incomparable dominion over the earth by saying, “the earth is the Lord’s, and all it contains,…” (24:1). The first of a couplet, this clause describes the sovereignty of God by suggesting that He owns not only the earth, but everything contained within it. In fact, the theme of sovereignty over the things of the earth is repeated throughout this songbook.

Psalm 50:10-12-“For every beast of the forest is Mine, the cattle on a thousand hills. I know every bird of the mountains, and everything that moves in the field is Mine. If I were hungry I would not tell you, For the world is Mine, and all it contains.”

This note of adoration is sustained with the second parallel phrase, “the world, and those who dwell in it” (24:1b). Not only is everything in the world a possession of God, but every living being belongs, at least in some way, to God. Though all belong to the human race as God’s possession, it is important to remember that not everyone is singing in the chorus of praise (just look around). Sin has ruined the harmony that was once achieved by all, leaving a large group of selfish soloists. Only some ever joining His glorious ensemble. Regardless of the dischord that is presently experienced in the world, these parallel phrases in verse 1 reveal that God has authority over and concern for all creation: inanimate and animate, vegetation and animals, lost and saved. But why?  

“For He has founded it upon the seas and established it upon the rivers” (24:2). God’s dominion over the world is predicated on His creative act. He owns it all because He made it all!

Many rulers, kings, or dictators in ancient times enjoyed sovereignty over their land because of their rise to power, military victory, or family name. However, God enjoys sovereignty over all sovereigns because He is the creator of all things. In this way, David sets God up as the King par excellence who is worthy of worship and adoration.

David’s imagery in spelling out God’s creative act is incredibly vivid. In ancient times, foreign lands believed that large bodies of water were gods who resisted the movement toward stability. Not only did these waters resist stability, but they threatened the stability of the creative order. Other people groups viewed the sea as a dark and treacherous place full of mystery and danger. This, the Lord God Almighty was strong enough to overcome. David suggests that the one true God was able to conquer the chaos and found the entire world on top of the waters, bringing order out of commotion and sustaining the entire planet in spite of the many threats against her.

This Psalm begins with praise for God’s ruler ship over the entire world and everything in the world, creating a sense of awe in the beginning of the psalm by means of a loud series of tones that is reminiscent of the opening notes in Beethoven’s fifth symphony. Such a chord should remind all of God’s people in the midst of the chaos that everything belongs to God and there is nothing to fear. Life, for God’s people, has purpose because God is in control. Life, for God’s people, has direction because God is moving. Life, for God’s people, has hope because God reigns. David encourages the Jewish worshippers and all who read this to praise the Lord because:

Why, as God’s people do we kick, wince, and scare so easily when all the while He is holding us and the entire world in his very capable hands. In order to sing your part well as one of God’s children this year, you have to get your first note right, you must adore the sovereignty of God, really stand in awe of His control over your life and find the same peace that my little Audrey eventually found as she fell asleep that special night.

II. NOTE #2: ACKNOWLEDGE GODLY DEPENDENCE-24:3-4

After affirming the creative power and authority of God over the entire world, the psalm now turns its gaze inwardly to the individual who would enter the presence of God. In so doing, the next note reveals that though every living being enjoys the common grace of God by living in His sustained creation, not everyone enjoys the saving grace necessary to stand in God’s presence. “Who may ascend the hill of the Lord? And who may stand in His holy place?” (24:3).

These questions are an admission of dependence on the merciful grace of God. Anyone who comes to grips with the absolute sovereignty of God will understand very quickly that they are unworthy in and of themselves to stand in His presence. Remember, this song would have been sung by people on their way to worship in the temple. Therefore, this stanza was preparatory. In fact, priests may have called out these questions to those preparing to enter the temple area. In the Old Testament setting, approaching the temple for worship was perforated with numerous ritual baths in which the worshippers would cleanse themselves before entering the holy precincts. However, what was achieved by these washings and admissions of dependence? What was it that worshippers so longed for as they approached God in the temple?

 “He who has clean hands and a pure heart” (24:4). Clean hands and pure hearts were necessary in order for people to enjoy the presence of God in any special way—clean hands referring to a person free from the guilt of outward or noticeable acts of sin and a clean heart referring to an unstained character on the inside.

Along with clean hands and a pure heart, one’s soul must not have been lifted up to another (24:4). Literally translated, this phrase means, “has not lifted up his soul to emptiness”. The word “soul” (nepes) in this context most nearly means one’s deepest commitment of the whole self.  Here, David says that those who are allowed in the presence of God are those who are not giving of themselves to emptiness. What is this emptiness? Anything other than God! Given what we have already been told of God in the first note, anything anyone gives themselves  to other than He is meaningless emptiness in comparison.

When I first heard the symphony orchestra Choir, I was impressed and enjoyed it a great deal! However, I was an outsider looking in, a spectator and not a participant. I knew that, at least for me I would enjoy things a lot better if I could, in some small way, contribute to the sound that I experienced. In order to participate in the symphony chorus of Roanoke, I had to tryout and meet certain qualifications. The chorus does not just take anyone off the street! I had to prove that I could sing, sight read, and agree to make rehearsals, etc. In the same way, not just anyone can enter into the presence of God. They could not back in the Old Testament and remain unable to today. The qualifications mentioned here are unusually high. Clean hands, pure heart, singularly focused on God! Sounds impossible! And it is! David knew this and all who read this must understand that these qualifications are beyond anyone’s grasp. The Jews of the Old Testament and believers today must rely on God to make this happen for them. God is the only one who can make someone clean and pure and attract one’s complete attention.

This is the second note contributing to the harmonious chord we are in the process of building today, dependence on God. In order for your life to praise God and sound pleasing to His ear, not only must you and I appreciate His sovereignty, we must also acknowledge our complete dependence on Him to purify and cleanse us, rendering us capable of being in His presence, joining His chorus, and walking with Him in our lives this upcoming year.

III. NOTE #3: ANTICIPATE GOD’S BLESSING-24:5-6

Those who sing the first two notes already mentioned are those who can anticipate God’s blessing. David continues by saying, “He shall receive a blessing from the Lord” (24:5). “He” refers to anyone who adores God’s sovereignty and acknowledges their dependence on the Lord (24:1-4). The worshiper whose inner and outer worlds are loyal to God will always receive a blessing from the Lord. Why?—because his or her loyalty reveals that God’s grace has been experienced in a transformative way.

Many people wrongfully anticipate the blessings of God without having first appealed to God for forgiveness. However, those who adore God and recognize their dependence on Him for their forgiveness are well-positioned for and should expect the blessings of God.

The greatest of these received blessings is the righteousness mentioned at the end of verse 5, “…and righteousness from the God of his salvation.” The word “righteousness” (sedaqah) is a legal term referring to a ruling handed out by a judge declaring someone justified and exonerated (i.e. vindicated). In the case of the pilgrim approaching the temple precincts, this declaration of righteousness would have given them permission to enter into God’s presence.

However, this permission had to be granted. The fact that this permission comes from “the God of his salvation” emphasizes that “righteousness” is only administered by God. It cannot be earned in any way. You cannot buy it, work for it, bargain for it, or win it based on achievement. It is freely given.

God is eager and willing to shower His people with blessings when they seek Him and approach Him in righteousness. “This is the generation of those who seek Him, who seek your face…” (24:6). The pilgrim’s journey to the temple is made even more clear with the word “seek” here (a technical term for the trip to the sanctuary). Those Jews who sought God’s presence in the Temple found Him with open hands full of the blessings He has waited to bestow on His children.

Similarly, this third note reminds all who belong to God (i.e. those who acknowledge their dependency on Him and have accepted His gift of righteousness) that because they have been saved by His grace, they can expect His blessings! 

IV. NOTE #4: ACCEPT GOD’S INVOLVEMENT-24:7&9

The 4^th note of this incredible song naturally follows once God’s grace has been recognized and His blessings experienced. When anyone recognizes how big God is, how dependent he or she is on Him, and how wonderfully he or she has been blessed, God’s involvement is readily accepted. For our pilgrim travelers in the Old Testament, having gained admission to the temple precincts, these would have then anticipated the arrival of God Himself. This is what is meant when David writes, “Lift up your heads, O Gates, and Be lifted up, O ancient doors, that the king of glory may come in” (24:7&9). Also the opening lines of Handel’s piece in the Messiah, these phrases welcome God’s involvement in the worship process.

So important was this idea to David that he implements a Hebrew poetic device of repetition of the very same phrase in verse 9. In the original context, “Lifting up the head” is a sign of joyous anticipation and hope. Here, the gates are instructed to lift their heads, metaphorically announcing the occasion of joy while at the same time asking for entrance.

This theme of joy and expectation is enhanced by the mention of the “ancient doors” which are also commanded to open. The lifting and opening is requested so that “the king of glory may come in!” This is the same King who created the world and possessed dominion over all. This is the same King who along could give mercy and bestow righteousness. He is the center of the worship service envisioned by David here. “Let Him in!” David Says. “Let Him in!”

You could not have a birthday party without the birthday girl or boy. You could not celebrate an anniversary without the couple. You could not hold an award ceremony without the honoree. Worship of almighty God is no different. You cannot worship God privately or corporately without God’s involvement. David knew this and so must we.

However, we also know that worship does not start at 11:00am and end at noon [depending on what service you go to]. Worship is a life lived for God. Therefore, this note compels us to request and accept God’s involvement in every aspect of our lives so that we might be excellent in our worship of Him. Let Him come in! Open to doors that you try to close off and welcome His involvement in every aspect of your life! This is what is necessary in order for the song of your life to please the one who gave it to you in the first place.

V. NOTE #5: ASCRIBE TO GOD HIS PRAISE-24:8&10

The last tone of this important song involves ascribing to God His praise. By question and answer, David ends with this final note by stating that this King of glory is the Lord who is mighty in battle. Because the Lord had shown Himself strong by giving the Israelites great victories He is the glorious King. One can visualize a procession of triumphant chanting as the Jewish travelers filed into the Temple precincts, half of the crowd asking the question and the other shouting the answer.

This final note of Psalm 24 involves ascribing praise to God. In response to all that David has said up to this point, he breaks out in poetic praise, again with repetition in verses 8 and 10, “…Who is this king of glory? The Lord strong and mighty, the Lord mighty in battle…Who is this King of glory? The Lord of Hosts, He is the king of glory…”  In this way, David places an exclamation mark on the end of this passage and concludes in much the same way he begins, praising God for His strength, His power, and His sovereign rule. This time, God’s sovereignty is described in the phrase, “The Lord of hosts, He is the King of glory” (24:10). 

The bookends of this song, its opening lines and closing bars, reveal that the Glory of God is both the very reason for our existence and the proper destination of all that we do. “Who is this King of glory? The Lord of Hosts, He is the King of glory!” A life that is pleasing in the sight of the king is a life consumed with this refrain, a life that understands that one’s entire existence is not properly understood or lived unless God’s glory is what is being pursued. Therefore, this last note, ascribing to God His praise, is paramount.

So What?

With the song complete, the only thing left to do is learn how this all applies to our lives. Though sung by Jews as a final preparatory step on their way to the Temple to Worship God where his presence used to reside, things have changed considerably since this song was originally recorded. However, its principles are timeless. Worship no longer takes place exclusively in temples or churches, requiring pilgrimages, washings, and priests. Instead, the Bible says that a believer’s body is a temple for the indwelling Spirit of God (1 Cor. 6:19), a portable and forever open sanctuary for the same God envisioned in this important lyric. Therefore, in order for our lives to be pleasing to Him, we must adore His sovereignty (play g), acknowledge our dependency on Him (play a), anticipate His blessing (play b), accept His involvement (play c), and ascribe to Him the praise that only He deserves (play d). In this way, our lives will be consumed by Him and in this way these collective notes will be music to God’s ear.

Are you prepared to head into next year? Are you a part of the glorious chorus that we have talked about? Or, are you still a soloist, living life on your own, trusting yourself with everything? Such a life is only a cheap imitation of the real thing. Can I encourage you to join the chorus of God through faith in Jesus Christ? He is the only one capable of turning your struggling solo career into an eternal partnership with the one who created, owns, and rules over everything. He is the only one that can guarantee the blessings of salvation.

Perhaps you are a part of the chorus already. Are you sticking out in an attempt to steal focus from where it rightfully belongs? Maybe you are missing some of these notes and need to relearn your part. Never forget that only those lives enamored with God, dependent upon God, that anticipate God, accept God’s involvement, and ascribe back to God His praise, are those lives that will receive rave reviews from the only one that matters.  May our lives be a living sanctuary, pure and holy, tried, and true, full of worship for God this year and for every year to come.

Preaching to the Choir

Church choirs have notoriously been a hotbed of controversy and aggravation in recent ecclesiological history. Whether your church has completely removed choirs altogether or continues to have a vocal ensemble that leads worship, pastors and other church leaders often view the musical component of church services as an angry bear that need not be poked or prodded unless absolutely necessary. When awoken or shaken in any way, disaster follows closely behind.  I know one such leader that has even said 90% of all of the problems he has encountered over his long tenure of ministry find their root in the choir. But why?

Why would one small representation of the church suffer from such a stigma? Why would such a minority have the potential of creating such a problem? Why have many churches decided to not even fool with this group in the first place?

I believe that the answers to these questions might, in part, be theological.

Choirs are found throughout Scripture and deserve at least some attention. In the Old Testament, choirs were used as special vessels of praise to God. Accompanied with instruments, these groups of singers led in the worship of the Almighty, focusing everyone’s attention on Yahweh (2 Chron. 5:12-14; Neh. 12:31ff). In the New Testament, men, women, and even angelic beings are said to have participated in the phenomenon of choir. Choirs of angels helped celebrate the coming of the baby Jesus (Lk. 2:13-14). Even a diverse group of elders, angels, and creatures stands forever singing in the throne-room of heaven (Rev. 5:11-12)! Choirs of all shapes and sizes and members are represented throughout Scripture. However, what choirs represent is far more important than the entity itself.

Several fundamental characteristics of choirs can be delineated from the Scriptures mentioned above. First, choirs are made up of unique individuals. Not only are the people distinct from one another, today, a variety of parts (soprano, alto, tenor, bass) exist as well.  Second, though made up of individual members, choirs exist as one body. You cannot have a choir of one and any one member is not greater than the collective whole. Third, it would appear, at least from Scripture, that church choirs exist for one purpose and one purpose only—glorifying God through the gift of music as presented through words sung in discreet melodies, harmonies. In the Bible, glory to God may have been given to commemorate a special event, military victory, creative work, or special revelation. Regardless of the motive, glory to God always resulted from these music groups.

Therefore a rough definition of a church choir, as defined by these fundamentals might read as follows:

A church choir is one musical body made up of individual believers who have come together to glorify God through participating in the phenomenon of music.

When juxtaposed against a definition of the church, the similarities are striking

The church is one body made up of individual believers who are committed to the glory of God through the phenomenon of Christianity.

When placed alongside each other, the only distinct difference between the choir and the church is the means by which each seeks to glorify God!

In so many ways, the choir is a representative microcosm of the church. Just as a choir is supposed to cooperate within itself to produce a harmonious sound, the church is to cooperate within itself to produce harmony among believers. Just as a choir is made up of individuals singing different parts, the church is made up of different members equipped with different talents. Just as a choir continues to refine and improve its craft through rigorous rehearsal, a church is sanctified through experience and grace in the ministry. Just as a choir gives a musical performance designed to draw the attention of the congregation to the person of God, 

the church shines the light of God before men, directing attention to Jesus Christ.

But how does this begin to answer why choirs are often such a source of turmoil?

What more efficient way would there be for the enemy to create division, dissention, or disillusionment in the church than to attack an institution that reflects the body of Christ so nearly? What easier way would there be to grieve a pastor or discourage a congregation than for Satan to corrupt those leading that congregation in a worship experience?

As is the case elsewhere, the institution of choir is not inherently wicked, irrelevant, or cumbersome; it is the enemy that turns the beautiful harmonies into meaningless noise.  

Whether your choir suffers from the poison of pre-madonnas, the subtle slip into self-promotion, the demon of divisiveness over styles and song choices, or the glow of glamorization, understand that the battle is very real and the enemy would love nothing more than to use your group for discord instead of worship.

With great grace comes great responsibility. If your church has been graced with a choir, understand that it has an extraordinary opportunity to help people encounter the person of God in wonderful ways. However, don’t forget that they are also uniquely at risk of the enemy’s very real attack to taint the image of the church that the choir is intended to emulate and the harmony that it is supposed to create as it leads the congregation in worship.

But what am I saying? You already know this and I’m just preaching to the choir. J

Gabriel's Great News!

Any man who is married has experienced the following scenario: You wife comes in and tells you something that she presumes you already know and you obviously have no idea to what she is referring. She then proceeds to say that she already told you about the event, situation, or errand earlier, perhaps even days before. In this moment, the husband has a choice to make. He can be a stupid and try and prove that she did not make him aware of whatever it is they are discussing, or he can plead ignorance and chalk it up to not remembering what she must have made perfectly clear. In my short tenure as a married man, I have learned to choose the latter.  I learned this fairly quickly because, unfortunately, I am very adept at forgetting the unmemorable. There are few conversations that I can remember the specifics of. Unless, it is really important or commands my full attention, I will probably forget the details. However, I do remember the conversation I had with Brianna’s parents before I asked her to marry me. Everything from where we ate to what was said to how we left is imprinted in my mind. I’ll never forget the conversation I had with my parents as they dropped me off at College my freshmen year and drove off. I can still remember what was said and how long the embraces lasted. I remember every detail surrounding the moment when Brianna told me we were expecting our first child! Some conversations you just don’t forget. Today we are going to look at 4 Parts of a conversation experienced between two unlikely individuals, an archangel and a teenage girl, as we look forward to Christmas time from Luke 1:26-38. Like my conversation with Brianna 10 months ago, a young woman is soon going to learn that a baby changes everything. How she responds will teach each one of us how we ought to respond when God speaks.

I. PART 1: The Context of the Message-1:26-27

The timing of the conversation ties itself with the first 25 verses of Luke’s Gospel. Jesus’ story begins as yet another story has already been introduced, the birth of Jesus’ would-be cousin John.  This discreet connection is made to show how Jesus’ life and work was a large part of an even greater narrative God was setting up. Just as Elizabeth had conceived miraculously in her old age, Mary would conceive even more miraculously in her virginity. When John would be called great in the sight of the Lord (1:15), the Lord Jesus would be great without qualification (1:32) and would be called the Son of God (1:35). 

After the timing of this conversation is identified, the messenger is revealed.  The messenger is Gabriel and the message is straight from the eternal glory of heaven. So rare had God’s activity in the world become that this would have been absolutely shocking and incredibly significant.

Gabriel’s angelic resume is riddled with eschatological events. Twice in Daniel, it is Gabriel who brings news of the end of the ages. This announcement of God’s coming to earth is also a look ahead to His work on the earth and how that work ushers in the age that would lead to the end of time.

Next, Luke is oddly specific concerning where Gabriel was sent. Nazareth was the Burnt Chimney of Israel. Have you heard of Burnt Chimney, VA? Exactly. In order to help his readers understand where the tiny town of Nazareth was, he specifies its location in the land of Galilee. The humility of this birthplace is made even more acute in John 1:46 when Nathaniel says, “What good can come out of Nazareth?” These humble beginnings are not accidental nor are they superfluous. It is purposeful that God would allow his Son to be sent in such a humble way as His ministry would be forever marked with humility and his destiny marked with an even greater humiliation. God’s glory is, even in Christ’s birth, shown most beautifully in the most unlikely of places.

I’ll never forget finding a 20 dollar bill on the road one day as a kid, how exciting it was to find something so valuable in such an unlikely spot. I would not have been so excited or pleasantly surprised to havea 20 dollar bill given to me from my dad’s wallet. In the same way, to create something special and galvanize excitement and draw attention to the glory of Christ, God places Him in the most unlikely of situations.

Part of understanding this situation involves understanding who was included in the activity. Luke clearly emphasizes here and elsewhere that Gabriel was sent to a virgin woman. Not only was this woman a virgin, she was given to be married to a man; something that could not be broken except through something similar to a formal divorce. At this time, Mary would have probably been only 15 years old, some scholars suggest she was even a younger 13 as this was the normal age of betrothal.

The lucky fiancé of this young lady was none other than Joseph of the line of David. This is incredibly important as it shows Jesus’ relationship to the line of the king of Israel that was promised a forever kingdom. Through these context clues, Luke reveals that the message has something to do with the family lineage of David. This, along with the unlikely setting and even more unlikely miracle would have created quite a stir Mary and Joseph’s life.

Before we move on to talk about the content of the message consider this. An angel going to Nazareth of Galilee to deliver this message to Mary would have been like an angel going to the outskirts of Burnt Chimney to speak to the young daughter of a family who lived in a double-wide. This is a proper way to view the situation as it was for Mary and Joseph. This is how this news found them in their lives. You can bet that she would never forget this encounter or the conversation that would take place.

II. PART 2: The Content of the Message-1:28-33

So eager was Gabriel to bring this news that he begins talking as he was coming into Mary’s presence. As Gabriel is in the process of appearing, he tells Mary that God considers her highly favored, “Greetings, favored one! The Lord is with you” (1:28). There is no evidence to suggest that this was because of any merit or special holiness she possessed (as some suggest). Instead, she had been chosen for his own mysterious and glorious purposes. This proclamation of God’s choosing is quickly followed with a promise of God’s presence in her life (the Lord is with you), revealing a timeless principle: once God chooses you, there is no escaping His presence in your life.

There is nothing implicitly confusing about Gabriel’s greetings. However, think for a moment about how it was given in the first place. Here is an angelic being appearing to young girl in the middle of nowhere after God has proven almost silent for 100s of years. A little confusion is understandable of this young girl who had seen nothing of this sort in all of her life, “But she was very perplexed at this statement, and kept pondering what kind of salutation this was” (1:29). Maybe she wiped her eyes thinking it was a dream or checked herself to see if she had hit her head on something.

The heavenly being is able to read her expression of dumbfoundedness and quickly assures her that there is nothing to be afraid of. God’s favor has found Mary. (As stated earlier, this does not suggest that Mary had earned it in some way, but it does mean that she had been sovereignly chosen of God for the task she would soon hear about)

After assuring her, Gabriel eagerly divulges the prediction he had been sent to communicate, “…You will conceive in your womb and bear a son…”(1:31).

Immediately following the prediction of the child Himself, Gabriel provides Mary with the name of the child. 

This follows an Old Testament pattern of prophecy and then naming.

Notice that Mary is not given the opportunity of waiting to see what the sex of the baby will be. Nor is she able to name the baby for herself!

Gabriel states that the name will be “Jesus.” Luke doesn’t make a big deal out of the name, in fact, the commonality of his name in the Jewish culture runs parallel to His ordinary birthplace. However, Jesus (which means God is salvation), would prove to be anything but ordinary and his life everything but common.

 “He will be great and will be called the Son of the Most High; and the Lord will give Him the throne of His father David” (1:32). Jesus will be great period (no qualifications, nor conditions). He will be the son of the most, which is simply another name for the Son of God. He will also prove to be the heir to the throne of David. The Davidic throne is clearly a regal image drawn from the Davidic covenant’s promise of a son, a house, and an everlasting rule. In fact, the promise of David (the hero of the Old Testament) will in fact culminate in Jesus Christ. The words “son” and the reference to “David” are examples of strong regal language. Gabriel was divulging to Mary that her son would prove to be the King her people had waited for a long time.  

However, not only will Jesus have a title and claim to the throne of David, “He will reign over a the house of Jacob forever, and His kingdom will have no end…”(1:33). The phrase “house of Jacob” is another way to refer to Israel. However, the everlasting quality of His reign seems to suggest that his sovereignty will extend beyond Israel’s borders.

What an earful! Sure I don’t get to name my baby or talk things over with Joseph but the son of God! Wow! He is going to be the King! He is going to rule the forever kingdom the OT looks forward to! But wait…how is this even possible? A justified question from a young Jewish girl.

III. PART 3: The Explanation of the Message-1:34-37

Given her lack of sexual experience, Mary questions how this will transpire. While not yet through high school, it is obvious that Mary understands that several things need to take place biologically for this to happen, and yet, in keeping her vow to stay pure, she has not known a man. This question along with the couples resolve to abstain from sexual activity until after Jesus’ birth help to prove that Jesus was miraculously conceived as Gabriel speaks of next.

What Gabriel tells Mary next runs parallel to what was spoken to Elizabeth and is similar to other stories of miraculous births in Scripture, “the Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God” (1:35). Sarah gave birth to Isaac, Isaac had Jacob and Esau, Hannah had Samuel, etc. God, it seems enjoys bringing life from barrenness and glorifying Himself in these miraculous births. In fact, these allusions are small images of Christ himself who brought life in a dead and dying world. In the midst of spiritual barrenness, Jesus would breath life.

Jesus’ birth through the power of the Holy God is what gives Him His perfect nature and sets Him apart from any other man. His birth is the direct result of God’s creative power and therefore can be called the Holy Child and Son of God. Holy in that Jesus was set-apart for Spiritual Service, like His Father in every way. First called the Davidic son because of his practical parents (Joseph and Mary), Jesus is now revealed to be the Son of God because of His real Father and divinity.

To help Mary to process this incredible influx of information, Gabriel draws her attention to her relative Elizabeth whose miracle birth would have given Mary pause to consider the possibility that with God, all things, yes even bringing God to earth in flesh, are Possible, “and behold, even your relative Elizabeth has also conceived a child in her old age; and she who was called barren is now in her sixth month” (1:36).

Only God could perform this greatest of miracles, the incarnation. God coming to earth- The outsider and creator of everything coming to the creation to save it from itself.

Message complete, proclamation given, and  predictions made, Gabriel’s task is complete leaving the ball in Mary’s court. This early teenage girl’s response to the message is what I hope inspires us today. Before we think about how excited we would be to accept such an offer, consider the risk it was for her. She was pledged to be married. What would Joseph say about the teenage baby bump that would eventually show? What would friends and family members speculate happened to her?  Sure her life was simple and common, but it was familiar and stable. What if she did not want this God-sized interruption in her life? What if she wished it upon someone else? She realized more than anyone else that she was no one special. Why me? However, Mary says none of these things.

IV. PART 4: The Response to the Message-1:38

”And Mary said, ‘Behold, the bond slave of the Lord; may it be done to me according to your word.”…” (1:38). Mary calls herself a slave of God and places herself under His rule, His will, and His ways. As God’s handmaid, she openly accepts what God asks of her. Mary proves exemplary in the way she responds to God’s message of grace. In response to the grace shown to her (God found favor with her simply because He was pleased to do so), she proved submissive and obedient to Him. God can now do with her what he wishes. Despite all the risk involved, as the Lord’s servant, she willingly accepts.

Mary says yes in spite of what Joseph would choose to do with her. She says yes in spite of what her family would say. She says yes, in spite of what her community might do to her. She says yes in spite of her own plans for her life. In response to the grace of God in her life, Mary is willing to leave everything to follow Him in obedience.

With this positive response, the Angel departs, back toward the heavens, excited, overjoyed, and grinning at the news he is eager now to share with his angelic peers.

So What?

What a conversation! The great thing about it is we don’t have to wish we were a fly on the wall to experience what took place, Luke reveals what happened with pinpoint precision. After understanding the context of this incredible message and observing the content and explanation of the message, how will we choose to respond? While I’m sure God will never appear to you and ask of you to bear His Son, what does he keep asking you to do for Him. Haven’t we also been shown favor from God undeserved as Mary? Haven’t we been given unearned grace from the Almighty? If so, then why don’t we respond like Mary does with complete obedience? If and when we do this God is able to do with us far more than we ever could have imagined. Isn’t it about time we stop letting age or circumstance keep us from responding to God’s grace with the action He has already commanded of us? What better gift could we give God this Christmas season than to allow our “yes” to be on the table when God asks us to do anything? What better activity could we engage in as believers to busy ourselves with actually doing what He has already instructed in His Word? Maybe it’s time you had a memorable conversation with God.