Thank You God- Colossians 1:1-8

 I do not know about you, but I love receiving letters, especially those that are hand-written. Fewer things bring me more encouragement than to know someone has taken the time to put pen to paper to share their thoughts with me—encouraging words, thanks, sympathy, etc.. Though this is a dying art in many parts of our world today, in Bible times, it was the primary means of long-distance communication. Before email, text, or phones, people were limited to communicating via letters that were delivered by trusted couriers to their intended recipients. Today we are going to begin reading and studying one of these ancient letters—a letter written by Paul to the church in Colossae. Imagine with me if you would how excited you would be as a small church in a relatively obscure location to receive a letter from the apostle Paul. Imagine how eager you would be to open it and share it with your congregation that next Sunday. Thankfully, while this letter was written to a specific church at a specific time, in a specific context, to address specific issues, we can stand to learn a lot of important principles from what is shared by Paul in this personal correspondence and apply what he says in our world today. Let us begin today by exploring four reasons why Paul is thankful for the faith found in Colossae in the opening verses of this epistle—Colossians 1:1-8.

Before we look at the four reasons given for being thankful, let us examine the opening greeting and background of this letter. First, we learn that this letter is written by Paul, the apostle, and is being sent with both his and Timothy’s salutations—“Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother” (1:1). Very few if any reputable scholars have seriously questioned that this letter has Paul as its author (that is, until the nineteenth century and even there the evidence to the contrary is slim). Paul writes this letter as one with apostolic authority—very high credentials that would have made those who received the letter sit up straight and pay careful attention to its contents. This letter, like those to the Philippians Ephesians, and to Philemon, are among the correspondences Paul wrote while imprisoned in Rome “the “Prison Epistles” around 60AD. It is from this captivity that Paul is moved of the Holy Spirit to send word to several churches to provide much-needed encouragement and correction.

This particular epistle is written “to the saints and faithful brethren in Christ who are at Colossae” (1:2a). This reference to the recipients identifies a specific group by means of two locations (one spiritual and one geographic) (Melick, Philippians, Colossians, Philemon, 189). First, they are “in Christ.” It is important to recognize that Paul is writing to those who are already saved and pursuing Christ together in this specific congregation. Their position in Christ will come up again as Paul will address several theological concerns later. Second, they are in “Colossae” (a small town that saw itself on the decline in Asia Minor). What prompts him to write to this relatively small and obscure church? As the letter unfolds, we will learn that false teachers threatened to undermine what the church planter and others like Epaphras had taught them when the church was founded. The consequences of these false teachers and their message threatened to remove the church from its strong Christian foundation and Paul seeks to prevent that by providing much-needed clarification on some of the foundational doctrines of the faith (particularly Christology) and explain how these doctrines ought to impact a believer’s life.

After the source and recipients are identified, Paul issues his greeting—“grace to you and peace from God our Father” (1:2b). This is a familiar greeting that the apostle often provides which identifies both the basis of a new life in Christ (“grace”) and the result of that new life in Christ (“peace”) which are sourced in “God our Father.” Paul greets this church as a fellow believer who has and continues to benefit from God’s program of salvation—even while sitting in a prison cell.

1. THE RECOGNITION OF THEIR FAITH-1:3-4

Following this greeting, Paul demonstrates his thankfulness for the faith witnessed in the church of Colossae. The apostle often begins his letters in this way, even if he had never personally met the people in the Church (see Romans), or if the church was in a very rough way (see 1 Corinthians), or if it was threatened by heresy (as here in Colossians). Paul writes in verse 3—“We give thanks to God, the Father of our Lord Jesus Christ” (1:3a).

Paul’s thankfulness in verses 3-8 comes in the form of a prayer that celebrates several reasons he is grateful—“praying always for you” (1:3b). In fact, the passage contains several synonyms for prayer (“praying,” “giving thanks,” “asking”) that together demonstrate the importance of prayer for Paul. The significance of prayer for Paul was not just witnessed in the many different verbs he chooses to use for prayer, but in the form these verbs take—they are present progressives. The church was regularly in Paul’s mind and prayer life constantly. These prayers were also personal (“for you”) and directed to God. These prayers were also more concerned about people than they were events. such are just some of the hallmarks of Paul’s prayer life that he intends to share with the church (consistency in prayer, personally focused prayer, and prayer preoccupied with people). Here, “The joys and concerns of the Colossian congregation meant enough to Paul that he prayed about them” often (Melick, Philippians, Colossians, Philemon, 194).

Are the concerns and people in your church consistently in your mind and in your prayer life? Are you moved by the concerns and joys of God’s people today enough to pray for them consistently and in a variety of ways? Though this is not a major thrust of this passage, Paul’s example of prayer for God’s people in Colossae is especially compelling. Spend a few moments right now in prayer for your church and the people therein. Pray specifically, that they might be kept from false teaching and be encouraged by the grace of God and the peace that comes with salvation. Pray a prayer of thanksgiving, much as Paul does here, for the church and the people therein.

After framing his thanksgiving in the context of prayer, Paul finally reveals the first thing for which he is thankful in verse 4—“since we heard of your faith in Christ Jesus and the love which you have for all the saints” (1:4). Here, the apostle is thankful for the presence of faith and love which evidenced the Christian character of the Colossians church (as the two go hand-in-hand). News of the Colossians’ “faith in Christ Jesus” had revealed to Paul that this was a believing church—believing in the person and work of Christ. However, this was not just a believing church, this was a behaving church (as one necessarily leads to the other). Not only did they evidence true belief in their theological convictions, they demonstrated true belief in “the love which [they had] for all the saints” (1:4). This particular use of “love” (“agape”) with the definite article and the phrase “for all the saints” reveals at least two truths about this church. First, they employed a sacrificial love each other that modeled Christ’s own sacrifice. Second, this love was indiscriminate—“for all the saints.” In other words, the love this church demonstrated among its membership modeled the love of Christ both in nature and in scope (sacrificial and wide-ranging—John 3:16). Elsewhere, Jesus indicates that love for the brethren is the distinguishing mark of true faith in him.

John 13:35-“"By this all men will know that you are My disciples, if you have love for one another."”

Such love fulfills two objectives: it represents Jesus to the world and it builds up the body of Christ (Melick, Philippians, Colossians, Philemon, 196). The church of Colossae was fulfilling these objectives as evidenced by true faith, resulting love for all the saints in the congregation.

This was truly something for which Paul could be thankful. He is writing a church that “gets it” about Jesus. This was evidenced in proper orthodoxy AND orthopraxy. Could the same be said of those in our church? If Paul wrote to Crystal Spring Baptist, would he be able to give thanks for the faith witnessed here, evidenced in our beliefs and love for one another?

2. THE BASIS OF FAITH-1:5

After celebrating the faith witnessed in the lives of those in the church of Colossae, Paul gives thanks for the basis for faith as found in the gospel. First, he applauds the result of the gospel—“because of the hope laid up for you in heaven” (1:5a). A gospel-focused life is one that looks up and ahead for inspiration and persevering strength. Consider what Paul saw when he looked around him—the walls of a prison cell, threats from all angles, churches dealing with a host of issues. If that is all that Paul took time to consider, you can imagine that he would get really discouraged very quickly. However, his focus was directed to “the hope laid up…in heaven” and it is to that hope that he directs this church here in the beginning of verse 5. In fact, so sure is this hope that the present tense of the verb suggests this hope is being stored up and will continue to remain on reserve for God’s people.

What are you spending your time thinking about, looking at, considering. If the spirit of thanksgiving that we witness in this text is missing from your life, perhaps you are not looking up and ahead as often as you should to consider what is waiting for believers in heaven.

This hope in what is to come for God’s people is rooted in the gospel message. Paul continues in his remarks by remembering the reception of the gospel in the lives of those in the church of Colossae—“of which you previously hear in the word of truth, the gospel” (1:5b). The gospel (good news of Jesus Christ—the good news that is from, about, and is Jesus Christ), is the basis of faith that inspires hope and for this Paul is exceedingly thankful. The way that Paul describes the gospel here is especially telling given the occasion of the letter. It is called the “word of truth” and ought to be distinguished from false gospels that are full of lies. The definite article used in “the word of truth” might be considered an article of exclusivity—i.e. “the only word of truth.” Do not be confused, there is only one message that saves and brings ultimate hope to people—it is the message of Jesus Christ.

John 14:6—“I am the way, the truth, and the life; no one comes unto the Father accept through me.”

Therefore, the basis of faith that Paul celebrates here is in a particular word (the true gospel) about a particular person (Jesus Christ) that provides a particular hope (in heaven) for those who believe.

3. THE TESTIMONY OF FAITH-1:6-7

The third and final thing for which Paul gives thanks in this opening prayer is the testimony of faith in verses 6-8. The first element of the gospel testimony that is praiseworthy is its enormous scope—“which has come to you, just as in all the world” (1:6a). Paul marveled at the rapid and global spread of the gospel message. To be sure, in just a short time (a few years), the gospel had made its way out of Jerusalem and spread to the major corners of the Roman Empire, even reaching into Asia minor (where Colossae was). The fact that the gospel has reached new people everywhere was something that Paul celebrated and desired for the church to celebrate along with him.

Not only had the gospel reached many contexts in and around the Roman empire, but Paul says, “also it is constantly bearing fruit and increasing” (1:6b). “The actual terms used, when pressed to their original ideas, suggest reproductive capability (‘bearing fruit’) and maturing capability (‘increasing’) (Melick, Philippians, Colossians, Philemon, 198). In other words, the gospel not only creates converts, but breeds disciples. It is the only transformative message that is truly capable of such life change and for this Paul give thanks.

Rom 1:16-“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes.”

Eph 1:13-14-“In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”

1 Cor 5:17-“ Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!”

The gospel, according to Paul, had not just traveled the greatest distance (“all the world”) it instilled the greatest transformation (“constantly bearing fruit and increasing”).

The church of Colossae knew these things firsthand given their own testimony as recorded in verses 6-7—“ even as it has been doing in you also since the day you heard of it and understood the grace of God in truth; just as you learned it from Epaphras, our beloved fellow bondservant, who is a faithful servant of Christ on your behalf,…” (1:6c-7). This church had been personally reached and affected by the gospel in a profound way. They had their own testimony of life change brought about by the redemption story of Jesus Christ and the proof was witnessed in their love.

4. THE RESULT OF FAITH-1:8-“…and he also informed us of your love in the Spirit,…”

Paul continues with “and he also informed us of your love in the Spirit” (1:8). Love is the residue of repentance. Love is the fruit of saving faith. Love is the calling card of one’s conversion. Love is the proof of the presence of the Holy Spirit in one’s life. This church loved well and in so doing evidenced that they had been personally impacted by the gospel of Jesus Christ.

1 John 4:19—“we love because he first loved us”

In this way, Paul’s comments come full circle. At the beginning of this prayer of thanksgiving he connected faith and love--“ since we heard of your faith in Christ Jesus and the love which you have for all the saints,…” (1:4)—and here he ends with that same connection between the apprehension of the gospel in faith and the application of the gospel in love.

So What?

No doubt it did Paul’s heart good while sitting in that prison cell to hear about, remember, and reflect on the church of Colossae. We will soon learn that this was not a perfect church, but it was a church committed to the gospel she had received as evidenced by both its great faith in Christ and its great love for each other. It ought to do your heart good to be able to reflect on the same things today. However, some listening may not have received yet the gospel message that the church in Colossae embraced and believers are committed to today. Maybe you do not yet have a testimony of faith in the only source of salvation. Maybe instead you are following another savior, maybe yourself, trying to achieve salvation in your own way and not making any progress. If that is you today, I invite you to seriously consider what Paul calls the word of truth [that we are sinners in a broken world and in desperate need of saving (something that we cannot accomplish on our own behalf or find in anything the world offers). Jesus, God’s only Son was sent into the world to accomplish and provide salvation through his death and resurrection and offers it to everyone who will turn from their former ways and embrace who he is and what he has done in faith (trusting him and surrendering to him as Lord and Savior)]. If you have already embraced the word of truth and are a member of the church body today. If you have faith, does the way you love prove it? Does the way you love prove the faith that you claim? If not, there is a problem there. After all, Christian faith is in the One who loved us so much he died for us. Shouldn’t those faithful to him be the most loving ones of all? If you have faith, does your life reflect the confident hope you have in heaven? If not, there is a problem that needs addressing. After all, Christian faith is in the One who rose from the grave, defeating death and confirming the life that believers can expect in the end. Church, we can say we have faith all we want, but if we are not loving and we are not confident in what is to come, there might be a crisis of faith that we need to invite the Lord Jesus to address in our lives.   

More Like Jesus in 2021: Helpful Instructions- Luke 17:1-10

 At the beginning of this year, we introduced a theme that we will continue to revisit as a church through 2021. Our theme is “More Like Jesus” and more than a phrase, “More like Jesus” is a calling that I believe God would have us all pursue in special ways as we seek to know Christ, grow in Christ, and show Christ to others at Crystal Spring Baptist Church. As we are in between sermon series today, I thought we would revisit this theme in a special way by looking at a passage of Scripture that offers very clear instructions that will help us to, in God’s grace, look and live more like Jesus. The passage is Luke 17:1-10 and in this short passage, four important instructions are provided on a host of issues that I’m sure will bring a special challenge and encouragement to all of us who are willing to listen carefully and apply what is revealed.

I. INSTRUCTION #1: DON’T ENTERTAIN FALSE TEACHING-17:1-3a

Luke 17 marks a significant change in the context of this gospel. In the previous passage (Luke 16), Jesus was warning the Pharisees about the eternal implications of their failure to properly understand and believe God’s revelation (16:14ff). Here, in verse 1 of chapter 17, Jesus returns to his address of his disciples (and even more specifically, the apostles) (see verse 5). In this address, Jesus offers four “sayings” that instruct the disciples in how they should follow him. The first of these sayings (in verses 1-3a) might be summarized as “don’t entertain false teaching.”

First, Jesus admits that it is inevitable, given the fallen nature of our world and those in it, that stumbling blocks will exist—“Now he said to His disciples, ‘It is inevitable that stumbling blocks come,…” (17:1a). The original language reads “it is impossible for stumbling blocks not to come.” A “stumbling block” ought to be understood as someone who entices people to sin or lures them to some kind of failure (Bock, Luke 9:51-24:53, 1384). In this case, the failure is a failure of faith. “Jesus’ point is that the presence of those who would tempt people to defect or be led astray is unavoidable” (Bock, Luke 9:51-24:53, 1385). Such deceivers and/or distractors of the flock of God exist and disciples ought to be aware of and their presence. To follow Jesus well requires an awareness of those influences that would seek for you to follow something/someone else.   

To those who would lead his people astray, Jesus says “but woe to him through whom they come! It is better for him if a millstone is hung around his neck and he is thrown into the sea, than that he may cause one of these little ones to sin” (17:1b-2). Jesus warns that anyone who proves to be a false teacher that would lead God’s children astray will incur the fierce wrath of heaven. This warning is introduced with an emphatic “but Woe!” statement that introduces a vivid illustration of the kind of death that God would prefer for these false teachers. Jesus says it is better to drown by having a heavy millstone tied around the neck and being thrown into the sea than to mislead his disciples (see also Matt 18:6 and Mk 9:42), particularly those followers who might prove new or immature in their understanding (“little ones”).

This is not only a warning against those who would seek to deceive Jesus’ disciples, but it is a call for diligent teaching and guidance. If this is how serious God will deal with those who teach incorrectly, those who seek to teach the things of God ought to take their enterprise very seriously. This is why this first instruction toward Christ-like living is punctuated with “be on your guard” (1:3a). Be sure to check what you are consuming (what you read/listen to). Pay careful attention to who you watch or look to for instruction. Be not deceived church—not every voice that claims the name of Christ is trying to lead you down the path of Christlikeness. Be discerning church, especially in our 21^st century world that seems to reward imposters and elevate the loud and provocative over the true and godly.

1 John 4:1-“Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world.”

2 Peter 3:17-18a-“Therefore, dear friends, since you have been forewarned, be on your guard so that you may not be carried away by the error of the lawless and fall from your secure position. But grow in the grace and knowledge of our Lord and Savior Jesus Christ”

II. INSTRUCTION #2: DEAL WITH OFFENSES COMPLETELY AND APPROPRIATELY-17:3b-4

The next saying/instruction Jesus gives his disciples as he encourages Christ-like living is “deal with offenses completely.” It is clear in verses 3-4 and elsewhere in the New Testament that the disciples’ relationship with each other is a key concern of Jesus (he desired so much that his followers get along with one another).To this end he offers a two-fold admonition: disciples have the responsibility to rebuke one another about sin and to forgive one another upon repentance—“If your brother sins, rebuke him; and if he repents, forgive him” (17:3). The point being made here is that when one disciple does certain things, other disciples have certain responsibilities.

The 2^nd person pronoun “your” in “your brother” seems to personalize the scope of what is in mind here. It is likely that the presumed sin Jesus has in mind is something that the victim personally witnessed or was the object of (Bock, Luke 9:51-24:53, 1387). In other words, this admonition does not give one license to be a watchdog that takes it upon himself/herself to investigate here-say and call out alleged sins and/or offenses committed by everyone everywhere. Instead, it is far more interested in private discussions pertaining to those things that have personally come about in interpersonal relationships. This is why the instruction implies “known actions” (not presumed or suspected) and limits the scope to those sins have been committed directly in front of or against one personally.

Another check/balance against the abuse of this admonition that would turn disciples into self-appointed investigators or crusaders who involve themselves unnecessarily in the lives and relationships of others is the purpose of the admonition in the first place. Disciples are to share in each other’s commitment to pursue righteousness. This is what this call to rebuke is all about. Disciples ought not rebuke each other (even in the relatively constrained capacity implied in the context), unless they are seeking the righteousness of their brother or sister. A careful rebuke does not leave someone feeling belittled or worthless. In his comment on this passage Darrel Bock says, “Jesus exhorts (his disciples) to rebuke a believer who sins, not because he wishes disciples to meddle in the affairs of others, but because he wishes the community to desire righteousness that results in accountability to one another for the way they walk” (Bock, Luke 9:51-24:53, 1387).

The encouragement’s second half also provides balance to the teaching—“and if he repents, forgive him” (17:3c). Disciples are not only to rebuke; they must also be quick to forgive when repentance is present. In other words, you ought not be so inclined to rebuke a brother or sister unless/until you are willing to extend forgiveness to him/her when they acknowledge their error and seek to correct it. Again, for disciples of Jesus to pursue Christ-likeness well in the context of Christian community they must be just as inclined to forgive as they are to point out sin. Some, to be sure, find one of these activities easier or more natural than the other. However BOTH are necessary and integral to be more like Jesus.

In fact, Jesus seems to hint at which of these practices is more difficult for more people in verse 4 as he discusses the latter—forgiveness—more than the former (rebuking). He continues by saying, “And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent’ you shall forgive him.’…” (17:4). This is similar to Jesus’ comments in Matthew 18.

Matt 18:21-22-“Then Peter came up and said to Him, ‘Lord, how many times shall my brother sin against me and I still forgive him? Up to seven times?’ Jesus said to him, ‘I do not say to you, up to seven times, but up to seventy-seven times.’”

Ultimately, Jesus’ instruction here is that God’s people ought to be liberal in their willingness to forgive others and careful in what they rebuke (minding their own business and approaching offenders personally for the purpose of working together toward Christ-likeness). Are you stewing over an offense committed against you and waiting for something to be acknowledged and dealt with? Ask yourself, have you personally approached the person in love to let them know what has been committed (either accidentally or on purpose) so that it can be addressed and dealt with? Are you taking it upon yourself to investigate presumed offenses in the lives of others everywhere and worried about what you may or may not know about what is going on in the lives of others. Ask yourself, don’t I have better things to think about and better ways to spend my time? Those who seek to be more like Jesus ought to deal with offenses completely and appropriately. Getting along with our brothers and sisters makes us more like Christ. After all, he was able to get along with those who neglected him, misunderstood him, and failed him. After all, he chooses to get along with you and me!  

III. INSTRUCTION #3: DARE TO ASK FOR BIG THINGS IN FAITH-17:5-6

The next instruction Jesus gives to his disciples in this passage is “Dare to ask for big things in faith” in verses 5-6. This instruction is prompted by a request voiced by the apostles in verse 5—“The apostles said to the Lord, ‘Increase our faith!’” (17:5). How many of you can personally identify with this kind of request? “Lord, increase my faith!” The disciples in this request demonstrate that while they could trust in the Lord to some degree, they longed for a greater faith capacity. Perhaps the pressures surrounding them were growing more acute. Perhaps some of what Jesus taught proved confusing. Perhaps all these things and more made their following Jesus more difficult. For whatever reason, the disciples as for greater faith than they already had (Stein, Luke, 430).

I cannot help but remember the story of the man who brought his son to Jesus in Mark 9. Apparently, there was a spirit afflicting his son that rendered him mute and made him convulse, foam at the mouth, and land in the fire. Unable to help his son in his own power, the father brought him to Jesus for healing. We pick up the story in verse 22 when the father says to Jesus “…’But if you can do anything, take pity on us and help us!’ But Jesus said to him, ‘If you can?’ All things are possible for the one who believes.’ Immediately the boy’s father cried out and said, ‘I do believe; help my unbelief!’” Ever been there? Ever been brought to the end of your capacity/power—brought to the end of yourself with nowhere else to go but Jesus and, even there, struggle to believe that he will/can come through? Ever say in so many words “I still believe, want to believe, need to believe, but I’m struggling to believe that you can do this”? I don’t mind admitting to you that I’ve been there and said along with this father  in Mark 9 “I believe, help my unbelief” and with the apostles in Luke 17 “Lord, increase my faith!”

Want the good news? God’s capacity to do great things is not dependent on the amount of faith you have—just that you have faith at all. In response to the apostles’ request Jesus says “But the Lord said, ‘If you had faith the size of a mustard seed, you could say to this mulberry tree, ‘be uprooted and be planted in the sea’; and it would obey you’…” (17:6). Notice how Jesus alters the request for more faith by speaking of “having faith.” “Faith’s presence is more crucial than its quantity” (Bock, Luke 9:51-24:53, 1390). Jesus is essentially saying that God can do a lot with a little trust.

I am convinced that the disciples here (and many of Jesus’ disciples today) convinced themselves that they cannot ask for big things unless they have great faith. As a result, they forgo calling upon the Lord to move mightily, waiting for their own faith (or lack thereof) to catch up with the “size of the request.” Jesus says this is faulty thinking. In fact, if God’s people waited for their faith in this or that situation to grow prior to asking for God to move, requests might never be made at all! To his disciples Jesus says, “are you struggling with your faith or find your faith lacking? Ask for big things anyway and let me show you how I am strong even when you are weak!” To be more like Jesus, one must dare to ask for big things in faith (even/especially when trusting proves difficult).

IV. INSTRUCTION #4: DON’T ALWAYS ANTICIPATE AN IMMEDIATE KICK-BACK-17:7-10

Jesus’ last instruction to his disciples in this series of sayings is “Don’t always anticipate an immediate kick-back” and is found in verses 7-10. His presentation of this final encouragement begins with a hypothetical scenario posed as an illustration of what kind of heart and expectation a disciple of Christ ought to have—“’Now which of you, having a slave plowing or tending sheep, will say to him after he comes in from the field, ”Come immediately and recline at the table to eat”?’…” (17:7). The rhetorical question here would have been met with surprise and perhaps even a few laughs. After all, the institution of servitude in the ancient world saw the servant tending to the master’s needs well before tending to his own. Even though a day might be filled with chores, at the end of that day, there was still a meal that needed to be prepared and other things to be given priority before a servant served him/herself.

This is confirmed in verse 8—“’On the contrary, will he not say to him, “Prepare something for me to eat, and properly clothe yourself and serve me while I eat and drink; and afterward you may eat and drink”?’…” (17:8). The force of the master’s statement here is “Go at once and prepare a meal and then gird yourself so you can continue to serve the meal at the table” (Bock, Luke 9:51-24:53, 1393). Again, as always with a servant, the master’s wishes come first.  It is only after the master is served that the servant can tend to himself/herself.

The illustration concludes with a question—“He (the master) does not thank the slave because he did the things which were commanded, does he?’…” (17:9). This question, like the ones before it is rhetorical. This time, the question presumes a negative response—“Of course not!” No “thank you” accompanies the activity, for the servant has only performed what he was supposed to do. While this might sound harsh, this, no doubt, was the way things worked in the first century world, even among those households represented by the disciples. The house that serves as the basis of this illustration (having only one servant) is not a household of means and the scenario that Jesus paints would have been very familiar to his audience. Servants served out of duty to the master and didn’t expect nor demand immediate kick-backs, congratulations, or commendations for services rendered.

Applied to disciples and Christ-likeness, Jesus drives the point home in verse 10—“’So you too, when you do all the things which were commanded you, say, ‘We are unworthy slaves; we have done only that which we ought to have done’…”. What Jesus teaches here is that obedience in the life of a disciple is not to be accepted as a cause for merit, but as a fulfillment of duty. Disciples are to serve faithfully, not with an eye for the pat on the back or the kick-back, but out of humble duty for the master. What are the disciple’s chores? What are Christ’s servants to do? The answer is provided in verse 10 when Jesus says, “all the things which were commanded you.” At the end of all things, those disciples who faithfully carry out their duty should say “we are but unworthy slaves, just doing what we have been asked to accomplish.” In other words, Christ-like disciples recognize their unworthiness to command themselves and serve out of loyalty and obedience to their Master.

Adopting this attitude helps prevent pride and protects against fleshly disappointment. If God’s people serve for accolades/awards, they will be tempted to judge their service against the service of others and use their rewards to puff themselves up above those around them. Also, if disciples serve with immediate or visible results/gains as their aim, they will inevitably be left disappointed and depressed more often than not when expectations are not met. In contrast to these very natural/carnal tendencies, those who want to be more like Christ serve simply because they are called to. This keeps them humble and satisfied as the master, not the servant or the services rendered, takes precedence.  

So What?

As we continue to pursue being more like Jesus in 2021 both individually and as a church body, ask yourself which of these instructions need to be followed more closely in your life. Perhaps there are a couple that are deserving of more attention as you seek Christ-likeness. The same dangers/issues Jesus’ apostles faced in their first-century world continue to plague the world of Jesus’ disciples today and as we are on mission here to take the gospel to our city and beyond, we must not entertain false teaching, we must deal with offenses completely and appropriately, we must dare to ask for big things (even with little faith), and we must serve out of obedience and faithfulness, not relying on a kick-back or accolades. These are not just good habits or just helpful advice, these are integral practices that help us grow more like Jesus in a world that would have us look more like someone/something else.

God is Bigger Than Our Mess- Judges 21:1-25

 While there are incredible joys associated with parenting young children, sometimes this precious territory includes messes. Sweeping, wiping, and picking things up off the floor are consistent behaviors in our home in this season of life. While most of the time we call upon our children to clean up the messes they create, as I am sure many parents will testify, sometimes the clean up leads to a worse mess than was there before. There are certain messes that our small children are incapable of cleaning in their own power. In fact, sometimes, they will make a bad thing worse if they try to wipe certain spills or pick up the broken jar themselves. This is not unlike what we have seen in our Judges series. In our journey through the Book of Judges we have witnessed the people of God create a mess for themselves again and again and then prove to make matters worse by trying to clean things up in their own power. The final chapter of this Old Testament work is a prime example of this and, in many ways, summarizes the condition of God’s people in this period of Israel’s history. Today we are going to conclude our Judges series by looking at four elements of the mess God’s people find themselves in as a result of their idolatry in Judges 21:1-25. Afterward, we will be reminded that there is a better way to live and a loving Father who is both qualified and willing to completely clean our mess of sin and death.   

a. ELEMENT #1: The People of God Recognize Their Mess-21:1-7

Given the atrocities committed by some of the Benjamites in Judges 19 and the unwillingness of the Benjamites to hand over the criminals who committed the crimes, the men of Israel determine than none of them should marry off their daughters to this tribe—“Now the men of Israel had sworn in Mizpah, saying, ‘None of us shall give his daughter to Benjamin in marriage’…” (21:1). Remember, in chapter 20, the men of Israel had already gone to war with this tribe, destroyed Gibeah, and run off most of the surviving Benjamites. The women of Benjamin had also been slain and only 600 men escaped—doomed to live a life of celibacy unless they decided to marry outside Israel. This would have seen to it that the tribe was in jeopardy of going extinct. Such a sanction would have significantly crippled the ability of the tribe to continue its line and was, at least in the ancient world, perhaps the worst punitive measure taken so far in this saga.

After this oath is made, the Israelites appear to immediately regret it—“So the people came to Bethel and sat there before God until evening, and lifted up their voices and wept bitterly. They said, ‘Why, O Lord, God of Israel, has this come about in Israel, so that one tribe should be missing today in Israel?’ It came about the next day that the people arose early and built an altar there and offered burnt offerings and peace offerings…” (21:2-4). The people’s weeping described here is similar to the cries heard in a funeral dirge (Block, Judges, Ruth, 570). This wailing is voiced as the Israelites mourn what they believe to be the death of an entire tribe. Notice, however, their outrage over the situation is directed toward heaven. The mourner’s question why this has all come about when all the while their own actions and idolatry was to blame for this predicament. That is the thing about unchecked and unrepentant sin—it blinds a person from their own culpability/responsibility in the situations in which they find themselves.

Desperate to hear from God, the people rise early the next morning, set up an altar, and offer their whole burnt and peace offerings. Perhaps they believed that God was obligated to show up and speak if they performed the right rituals. However, God does not answer (and I cannot say that I blame him) and the people are thrown back on their own resources. This is an important element in the story. God is under no obligation to speak/move at the beck and call of those who have so consistently ignored or betrayed him. The Israelites had pretended their God and his Word didn’t exist and now God was allowing them to feel the full weight of what that may actually be like. YIKES!

The mess grows even worse as we keep reading in verse 5—“Then the sons of Israel said, ‘Who is there among all the tribes of Israel who did not come up in the assembly to the Lord?’ For they had taken a great oath concerning him who did not come up to the Lord at Mizpah, saying, ‘He shall surely be put to death’…” (21:5). Evidently, prior to the civil war that commenced in chapter 20, the men of Israel had made another promise that anyone who did not participate in the battle against Benjamin would be executed. Therefore, you have a tribe on the verge of extinction (Benjamin) and a warrant out for the execution of non-participants in the questionable war that was waged against this same tribe. Ill-conceived oaths and commitments abound as the people of God produce this mess of epic proportions. It really is as simple as this: The Israelites had determined to extinguish Benjamin and anyone who did not help them do it. Now Israel appears to be sorry for their brother and without any recourse to help them.

The ambivalence and confusion in this situation continues as we read verse 6-7—“And the sons of Israel were sorry for their brother Benjamin and said, ‘One tribe is cut off from Israel today. What shall we do for wives or those who are left, since we have sworn by the Lord not to given them any of our daughters in marriage?’…” (21:6). This was not the first time that the people of God placed themselves in hot water after a questionable oath was sworn. Remember Jephthah? He had foolishly and unnecessarily promised God that he would offer the first thing to come out of his house as a sacrifice after his victory in battle. This led to the tragic death of his own virgin daughter! Here, God’s people were making oaths left and right that they believed they could not get out of. As a result, they have painted themselves in a corner and, at least as far as they could tell, they are made to try to clean up the mess as best as they can by themselves.

b. ELEMENT #2: The People of God Try to Clean Their Mess-21:8-15

First, the people of God decide to make good on their promise to kill those who did not join them in the battle against the Benjamites—“And they said, ‘What one is there of the tribes of Israel who did not come up to the Lord at Mizpah?’ And behold, no one had come to the camp from Jabesh-gilead to the assembly. For when the people were numbered, behold, not one of the inhabitants of Jabesh-gilead was there” (21:8-9). Apparently, no one from Jabesh-gilead was found on the battlefield in chapter 20. As a result, they become the target of the Israelites (the in-fighting that began between Israel and Benjamin now leads to more infighting here).

“And the congregation sent 12,000 of the valiant warriors there, and commanded them, saying, ‘Go and strike the inhabitants of Jabesh-gilead with the edge of the sword, with the women and the little ones. This is the thing that you shall do: you shall utterly destroy every man and every woman who had lain with a man’…” (21:10-11). Let us quickly remind ourselves that this whole effort is NOT sanctioned by God. God has remained silent for the better part of the last half of the Book of Judges in response to Israel’s idolatry and this campaign is a mis-guided man-driven effort to clean up a mess that this nation has gotten herself into. When men and women are driven by idolatry and are then left to their own devices to clean up the messes they inevitably get themselves into, disaster always ensues. Here, the disaster takes the form of bloodshed, including of women (married women) and children.

Perhaps to kill two birds with one stone (dealing with their guilt over the expected extinction of the Bejamites and executing those who did not join them in battle against the Benjamites), the Israelites have the foresight to exclude the virgins in their campaign against Jabesh-gilead. See if you can follow the logic here: We hate the Benjamites for allowing the atrocities against the Levite’s concubine so we are going to kill as many of them as we can and promise not to marry our daughters off to any survivors; we are going to execute anyone who didn’t join us in battle against the Benjamites; we now regret that we’ve nearly extinguished the Benjamites; we will find virgins from among those who didn’t join us in battle to hand over to the Benjamites so that their line may continue. If this sounds backwards and crazy that is because it is! However, once again, this is the kind of logic that is possible and the kind of clean up effort that can take place, when God is forgotten and people are being led by their own devices. As before, women are being treated like property that can be easily exchanged (which is, by the way, how this whole mess started back with the Levite and his concubine). Such treatment of women is again another horrible stain on God’s people’s record here in the days of the Judges.

The determination to hand over the virgins to the remaining Benjamites is confirmed in verses 13-15—“Then the whole congregation sent word and spoke to the sons of Benjamin who were at the rock of Rimmon, and proclaimed peace to them. Benjamin returned at that time, and they gave them the women whom they had kept alive from the women of Jabesh-gilead; yet they were not enough for them. And the people were sorry for Benjamin because the Lord had made a breach in the tribes of Israel.” Even this backwards crazy solution to the problem they created for themselves does not appear to be enough to clean up the mess of their own doing. Unfortunately, rather than learn from their many mistakes, the people of God take matters into their woefully incapable hands AGAIN and create a new mess in verses 16-24.

c. ELEMENT #3: The People of God Create a New Mess-21:16-24

After coming up short on wives for their Benjamite cousins (as if wives are something you can just go out and get in such a casual way), “the elders of the congregation said, ‘What shall we do for wives for those who are left, since the women are destroyed out of Benjamin?’ They said, ‘There must be an inheritance for the survivors of Benjamin, so that a tribe will not be blotted out from Israel’…” (21:16-17). While the Israelites seem bent on procuring wives for the Benjamites so that their line may continue, the hurdle that remains for them to help continues to be the oath that they made about marrying off their own daughters to this tribe—“’But we cannot give them wives of our daughters.’ For the sons of Israel had sworn, saying, ‘Cursed is he who gives a wife to Benjamin’….” (21:18).  What are they to do? Given the track record of how they have handled things, I’m not sure we can be optimistic concerning what their response here will be.

The account of the solution to this problem is given in verses 19-22—"…So they said, ‘Behold, there is a feast of the Lord from year to year in Shiloh, which is on the north side of Bethel, on the east side of the highway that goes up from Bethel to Shechem, and on the south side of Lebonah.’ And they commanded the sons of Benjamin, saying, ‘Go and lie in wait in the vineyards, and watch; and behold, if the daughters of Shiloh come out to take part in the dances, then you shall come out of the vineyards and each of you shall catch his wife from the daughters of Shiloh, and go to the land of Benjamin. It shall come about, when their fathers or their brothers come to complain to us, that we shall say to them, “Give them to us voluntarily, because we did not take for each man of Benjamin a wife in battle, nor did you give them to them, else you would now be guilty.”’…” (21:19-22). Wow! While before women were treated like property to eb exchanged, here they have been devalued even further to prey that can be snatched up. The Benjamites are encouraged here to hunt for a wife among the dancers in Shiloh and then, if the fathers of these women cause friction, they will be pressured into giving them up by force. Here, the common cousins of idolatry are in full view. Entitlement, satisfying fleshly lusts, and disrespect of human persons made in the image of God are all involved in this final scene in the book of Judges.

The advice given is taken and things return to relative normal in verses 23-24—“The sons of Benjamin did so, and took wives according to their number from those who danced, whom they carried away. And they went and returned to their inheritance and rebuilt the cities and lived in them. The sons of Israel departed from there at that time, every man to his tribe and family, and each one of them went out from there to his inheritance. In those days there was no king in Israel; everyone did what was right in his own eyes…” (21:23-24). While for the tribes of Israel things seem to be back on track (at least in some ways), one must wonder “at what cost?” The atrocities witnessed in chapter 19 were reacted to in such a way that more atrocities were committed involving destruction, death, and the devaluing of those made in the image of God. What a mess! How is this possible, especially among the people of God? The answer is given as we read the final element in the book.

d. ELEMENT #4: The People of God are a Mess-21:25

The people of God (in and of themselves) are a mess. The final verse, which is a repeat of what has already been mentioned three times prior in the book, indicates two related reasons for why things have gone so wrong. First, there is a lack of godly leadership—“In those days there was no king in Israel” (21:25a). You might say, “I thought Israel didn’t need a king and should not have required such.” Later in 1 Samuel, the desire for a king was questioned and discouraged as God was to be understood as the supreme leader of his people and that was to be enough. Applied here in Judges, it is clear the vacancy of a godly human leader also indicated that God’s people were not submitting to God himself as their king.

This vacuum of godly leadership led to pervasive selfish autonomy. The book concludes with “everyone did what was right in his own eyes” (21:25b). This, perhaps more than anything else, indicates how the mess that is this final chapter (and, perhaps this entire book), took place. People acted according to what was right in their own eyes and in this way they followed the path of idolatry of the self rather than submission to the Lord God Almighty.

So What?

Ultimately, this sad concluding chapter in Israel’s history reveals that there are ultimately two ways to live your life—reveling in a mess of your own creation or following the Lord’s leadership to ultimate blessing. The good news following this disastrous end of the book is that God has made a way out of the mess that we all find ourselves in. He has given a king of kings so that we are not left to our own devices. He provides the godly leadership that we require each and every day of our lives. His name is Jesus. He alone is worthy of calling the shots, leading the way, and carrying us to where God wants us to go. Perhaps you need to turn away from the mess you are in, quit trying to fix the problem in your own strength, and trust in him instead.

Perhaps you have already placed your faith and trust in Christ Jesus. Maybe today you need to be reminded that the mess of this world is not going to be fixed by man-made efforts, strategies, and schemes. The mess of this world has been answered in the person and work of Christ who put an end to sin and death through his own  death and resurrection. This same Jesus will come again one day to forever eradicate the evil and wickedness we see around us. This ought to instill hope amid the brokenness and keep us from pridefully considering how we can take the place of our only Savior in this or that situation. While in the case of the Judges for God’s people there was no king in Israel and everyone did what was right in their own eyes, let us remember as God’s people today that there is a King in our lives (his name is Jesus) and may we commit ourselves to doing what is right according to his word.

Lessons from War- Judges 20:1-48

 Last week we took a careful look at a very tragic and horrifying event that occurred between a man and his concubine and a few wicked men in Gibeah. This event involved cowardice, assault, murder, and indifference. News of this relatively isolated episode quickly spread to the twelve tribes of Israel and became a very big deal. This leads us to chapter 20. Here we witness the reaction to the atrocities of chapter 19 and learn how idolatry inevitably leads to division. While in chapter 17 we learned how idolatry can lead one to believe that he can build God or buy him off, and in chapter 18 we learned how idolatry can lend itself to self-importance and entitlement, and in chapter 19 we discovered how idolatry goes hand-in-hand with a reckless pursuit of satisfying fleshly lusts and self-preservation (at the expense of others), in chapter 20 we are going to see how idolatry ultimately breaks people apart and leads to the severing of relationships. Thankfully,  we will also learn how to avoid this trend in our lives as God’s people. All of this we will apprehend as we witness two reasons why the tribe of Benjamin fell in Judges 20:1-48.

a. REASON #1: The Call to War-20:1-17

We reenter the story of Judges immediately after the tribes witness the gory evidence of the crimes committed against the concubine in the previous chapter (see 19:29ff). Offended by what they saw, everyone gathers to learn what has happened that could explain this. The text reads, “all the sons of Israel from Dan to Beersheba, including the land of Gilead, came out, and the congregation assembled as one person to the Lord at Mizpah. And the leaders of all the people, all the tribes of Israel, took their stand in the assembly of the people of God, four hundred thousand foot soldiers who drew the sword. (Now the sons of Benjamin heard that the sons of Israel had gone up to Mizpah.) And the sons of Israel said, ‘Tell us, how did this wickedness take place?’ So the Levite, the husband of the woman who was murdered, answered and said, ‘I came with my concubine to spend the night at Gibeah which belongs to Benjamin. But the citizens of Gibeah rose up against me and surrounded the house at night, threatening me. They intended to kill me; instead, they raped my concubine so that she died. And I took hold of my concubine and cut her in pieces, and sent her throughout the land of Israel’s inheritance; for they have committed an outrageous sin and vile act in Israel. Behold, all you sons of Israel, give your response and advice here.’…”  (20:1-7). Notice that the Levite totally leaves out the fact that he offered his concubine to these perpetrators. Notice too that he fails to mention that he didn’t go out looking for her later that evening, but instead left her outside to die the next morning. Notice also how casual he is in describing the way that he “cut her into pieces.” This man is not sharing the full story. However, the story he does share is successful at propelling those who have gathered at this central location to action.  

“Then all the people rose up as one person, saying, ‘Not one of us will go to his tent, nor will any of us go home. But now this is the thing which we will do to Gibeah; we will go up against it by lot. And we will take ten men out of a hundred throughout the tribes of Israel, and a hundred out of a thousand, and a thousand out of ten thousand to supply provisions for the people, so that when they come to Gibeah of Benjamin, they may punish them for all the vile sin that they have committed in Israel.’ So all the men of Israel were gathered against the city, united as one man…” (20:8-11). This is a rare display of unity for Israel during this period. In the days of the Judges, the tribes behaved more like disjointed factions than a unified family. However, here they rally together to respond to this evil that has befallen one of their own. It is a “you hurt one of us, you hurt all of us” kind of scenario.

United behind their cause of vengeance, they send messengers throughout Benjamin explaining what had happened and demanded that the perpetrators of the crime be handed over for execution— “Then the tribes of Israel sent men through the entire tribe of Benjamin, saying, ‘What is this wickedness that has taken place among you? Now then, turn over the men, the worthless men who are in Gibeah, so that we may put them to death and remove this wickedness from Israel.’ But the sons of Benjamin would not listen to the voice of their brothers, the sons of Israel. Instead, the sons of Benjamin gathered from the cities to Gibeah, to go out to battle against the sons of Israel. From the cities on that day the sons of Benjamin were counted, twenty-six thousand men who drew the sword, besides the inhabitants of Gibeah who were counted, seven hundred choice men. Out of all these people seven hundred choice men were left-handed; each one could sling a stone at a hair and not miss. Then the men of Israel besides Benjamin were counted, four hundred thousand men who drew the sword; all of these were men of war…” (20:12-17). Instead of handing over the guilty parties, the Benjamites respond to the show of force from the other tribes with a show of force of their own. They, like the others, build an army and prepare for battle.

Before we choose sides in this coming war, let us remind ourselves of how difficult it is to decide who root for here. On the one side you have the rapists and abusers who are being protected by a people (the Benjamites) who would rather go to war than hand over these wicked criminals. On the other side you have a man who cowardly gave up his concubine to be assaulted and, eventually, killed. He is joined by those who are offended by his version of the story—the other tribes who, up to this point, have not unified around much of anything. Things are bad all-around, and it will be interesting to see how everything unfolds and who is victorious.

b. REASON #2: The Civil War-20:18-48

The civil war that ensues consists of three battles. The first of these is described in verses 18-21. The morning of that day “the sons of Israel arose, went up to Bethel, and inquired of God and said, ‘Who shall go up first for us to battle against the sons of Benjamin?’ Then the Lord said, ‘Judah shall go up first.’…” (20:18). This is a refreshing change compared to what we have witnessed in the majority of the Book of Judges. Here, rather than “jump the gun” and rush to act, the Israelites seek the Lord’s advice on what they should do and how they should do it. The seek the Lord at “Bethel” which means “house of God.” This is where the ark of the covenant was kept and a man named Phinehas served as priest. The scene is similar to how the Book of Judge began. When Judges started, Israel prepared to unite against the common foe of the Canaanites (an outside pagan nation). However, now, at the end of the book, they have joined together to take action against one of their own brothers! What explains this drastic change? Pervasive evil and moral decay (Chisholm, Judges and Ruth, 502). This civil war is a sad commentary on Israel’s spiritual, moral, and practical condition. They have descended into evil and now stand to tear each other apart.

In response to the Lord’s instructions “the sons of Israel got up in the morning and camped against Gibeah. The men of Israel went to battle against Benjamin, and the men of Israel lined up for battle against them at Gibeah…” (20:19-20). Here, the Israelites return to the scene of the original crime(s) to enact revenge for what came upon one of their countrymen (the Levite). However, things do not go well for them during this first battle on day 1.

The report is given in verse 21—“Then the sons of Benjamin came out of Gibeah and felled to the ground on that day 22,000 men of Israel,…” (20:21).

After their defeat on day one, “the people, the men of Israel, showed themselves courageous and lined up for battle again in the place where they had lined themselves up on the first day…” (20:22). It takes resilience to line up after being defeated the previous day, and line up these forces do.

In addition to regrouping, the Israelites call upon the Lord…again! (Good for them)—“And the sons of Israel went up and wept before the Lord until evening, and inquired of the Lord, saying, ‘Shall we again advance for battle against the sons of my brother Benjamin?’ And the Lord said, ‘Go up against him’…” (20:23).  Perhaps their defeat on day one had shaken their confidence and so they ask the Lord if they should continue the campaign. Perhaps they second guessed their quest given that the tribe of Benjamin consisted of their own countrymen. They want to double-check to see if they are on the right track in their pursuit and God confirms as much when he says “Go up against him” (20:23).

The second day’s fighting is almost as disastrous as the first for the Israelites—“So the sons of Israel came against the sons of Benjamin on the second day. And Benjamin went out against them from Gibeah the second day and struck to the ground again eighteen thousand men of the sons of Israel; all of these drew the sword…” (20:24-25). The total figure from two days of fighting in this civil war has the tribes of Israel down 40,000 men at the hands of the Benjamites. Things do not look too good for Israel here, and yet, God had confirmed their campaign against Benjamin twice. How might one square God’s call with these defeats in battle? The lack of initial victory in this civil war for the Israelites reminds readers that just because God calls you to something does not mean it is going to be a cake walk or that success is immediate. In fact, much to the contrary, many find struggle and delayed results when following God's will.

Perhaps things will be different on day 3 (third time is a charm 😊). The day begins much the same way the others have—“Then all the sons of Israel and all the people went up and came to Bethel, and they wept and remained there before the Lord, and fasted that day until evening. And they offered burnt offerings and peace offerings before the Lord…” (20:26). This time around, the Israelites accompany their cry to the Lord with weeping and fasting and offerings for the Lord. Such an expression of dependence and humility is especially rare in the Book of Judges. It marks how God’s people ought to pursue the Lord as they accomplish his will amid adversity—brokenness, prayer, and fasting. All of these demonstrate in their own way human frailty against God’s unlimited strength and provision. As a result, God is please to respond. God is pleased to respond to those who know they need him.

The text continues “And the sons of Israel inquired of the Lord (for the ark of the covenant of God was there in those days, and Phinehas the son of Eleazar, Aaron’s son, stood before it to minister in those days), saying, ‘Shall I yet again go out to battle against the sons of my brother Benjamin, or shall I stop?’ And the Lord said, ‘Go up, for tomorrow I will hand them over to you.’…” (20:27-28). Once again, after inquiring of the Lord what they should do, God responds with the affirmative. However, on this occasion he adds a time frame and promises that this time tomorrow they would be successful.

The success this time around occurs in three phases. The first of these is the ambush: “…So Israel set men in ambush around Gibeah. And the sons of Israel went up against the sons of Benjamin on the third day and lined up against Gibeah as at other times. When the sons of Benjamin went out against the people, they were lured away from the city, and they began to strike and kill some of the people as at other times, on the roads (one of which goes up to Bethel, and the other to Gibeah), and in the field, about thirty men of Israel. And the sons of Benjamin said, ‘They are defeated before us, like the first time.’ But the sons of Israel said, ‘Let’s flee, so that we may draw them away from the city to the roads.’ Then all the men of Israel rose from their place and lined up at Baal-tamar; and the men of Israel in ambush charged from their place, from Maareh-geba. When ten thousand choice men from all Israel came against Gibeah, the battle became fierce; but Benjamin did not know that disaster was close to them. And the Lord struck Benjamin before Israel, so that the sons of Israel destroyed 25,100 men of Benjamin that day, all who drew the sword…” (20:29-35). There is at least one detail that is important to highlight in this report. In verse 35 it reads “and the Lord struck Benjamin before Israel…”. God ought to be credited for the success of this last campaign. After all, on day one and two the Israelites appeared helpless against the Benjamites. What makes up for the difference on day three? Easy—the Lord does. More than a change of strategy, more than good cooperation, more than skilled execution—the Lord is what turns another defeat into a great victory.

After drawing many of the Benjamites out of the city in an ambush, Israelite forces rush in the town of Gibeah to destroy it from the inside. The report of phase 2 of this battle is given in verses 36-40: “…So the sons of Benjamin saw that they were defeated. When the men of Israel gave ground to Benjamin because they relied on the men in ambush whom they had set against Gibeah, the men in ambush hurried and rushed against Gibeah; the men in ambush also deployed and struck all the city with the edge of the sword. Now the agreed sign between the men of Israel and the men in ambush was that they would make a great cloud of smoke rise from the city. Then the men of Israel turned in the battle, and Benjamin began to strike and kill about thirty men of Israel, for they said, ‘Undoubtedly they are defeated before us, as in the first battle.’ But when the cloud began to rise from the city in a column of smoke, Benjamin looked behind them; and behold, the entire city was going up in smoke to heaven…” (20:36-40).

After the successful ambush and with the city on fire the Benjamites are in quite a bind (and they know it). The third phase of the battle on day three involves the Israelites chasing after these Benjamites who are in full retreat: “Then the men of Israel turned, and the men of Benjamin were terrified; for they saw that disaster was close to them. Therefore, they turned their backs before the men of Israel to flee in the direction of the wilderness, but the battle overtook them while those who attacked from the cities were annihilating them in the midst of them. They surrounded Benjamin, pursued them without rest, and trampled them down opposite Gibeah toward the east. So eighteen thousand men of Benjamin fell; all of these were valiant men. The rest turned and fled toward the wilderness to the rock of Rimmon, but they caught five thousand of them on the roads and overtook them at Gidom, and killed two thousand of them. So all those of Benjamin who fell that day were twenty-five thousand men who drew the sword; all of these were valiant men. But six hundred men turned and fled toward the wilderness to the rock of Rimmon; and they remained at the rock of Rimmon for four months. The men of Israel then turned back against the sons of Benjamin and struck them with the edge of the sword, both the entire city with the cattle and all that they found; they also set on fire all the cities which they found…” (20:41-48).

On day three, the victory that God promised was assured and Gibeah and the surrounding Benjamite towns were destroyed. While I am sure the Israelites rejoiced and were grateful for their win, let us remember what this victory means on a broader level. This civil war significantly compromised the twelve tribes moving into the future. The seeds of division that had been sown throughout the book due to idolatry and self-indulgence have now yielded their full fruit and the unified people of God are fractured in a profound way. In chapter 17 we learned about idolatry’s connection to money. In chapter 18 we saw the relationship between idolatry and entitlement. In chapter 19 we observed how idolatry also can involve a relentless pursuit of self-indulgence. And in chapter 20 we witness how idolatry inevitably leads to division.

So What?

So, what can we do to combat the ugly nemesis of idolatry and other threats of evil in our lives? Interestingly, the Israelites in this chapter help us with an answer. Horribly flawed though these characters may be, in their desperation and tribulation in chapter 20, they reveal how the people of God ought to respond to internal menaces and external threats)—relentlessly seeking the Lord for direction and provision. With the threat of Benjamin starring them in the face, the Israelites call upon the Lord three times, sometimes with weeping and fasting, and after each interaction they line up again to fight another day until the promised victory is given. We ought to respond to the threats we face the same way. With the temptation of idolatry and all of its many expressions starring us down in our world today, we must call up the Lord again and again and again, maybe with weeping and fasting, trusting all the while the promises of God’s Word. Likewise, we must line up every morning to fight another day—regardless of the outcomes the day before and despite what appearance may tell us. This we must do until our day of promised victory is given. You might say, “but I’ve failed too often” or “God has given up on me” or “there is no way God has plans for my life,” etc. However, consider who he grants victory to in this passage. Did the Israelites or this Levite deserve their victory? Did they earn it? Absolutely not! Neither will you. However, God in accordance with his will is pleased to answer those who call upon him in humility and desperation. This does not mean success is immediate or that the path will be easy, but it does mean that God will execute his will on behalf of those who seek him nonetheless in ways that are in keeping with his greater plan.

What Can Happen When God is Forgotten- Judges 19

 The last few weeks in our Judges series have had us examine some of the less-attractive moments in Israel’s storied history. While some of the stops along the way have been less than pleasant to read through, these episodes are important as they help us understand what the world is like (or what can happen to a nation) when God is forgotten and his Word is ignored. The same lesson will be driven home today as we look at one of the lowest moments ever recorded in all the Scriptures. Though our trek in Judges 19 will prove difficult, it is a necessary journey as we learn to avoid the pitfalls that can leave us, or those around us, susceptible to the kinds of behaviors we will read about in these verses.  Today we are going to look at FOUR ACTIONS that illustrate what is possible in a context that has forgotten God in Judges 19.

a. ACTION #1: Hospitality is Extended in Bethelehem-19:1-10

This chapter starts much the same way that chapter 17 and 18 begin, with a reference to the lack of godly leadership in the land—“Now it came about in those days, when there was no king in Israel…” (19:1). Just as this vacuum had paved the way for idolatry in connection with money and power in the previous chapters, here, this vacuum will continue to open the door for more expressions of godlessness. The verse continues with “there was a certain Levite staying in the remote part of the hill country of Ephraim, who took a concubine for himself from Bethlehem in Judah. But his concubine played the harlot against him, and she went away from him to her father’s house in Bethlehem in Judah, and remained there for a period of four months…” (19:1-2). This is not the same Levite who was involved in chapters 17-18. Instead, this new character is introduced as someone who is having some domestic problems. His wife (or at least his concubine—we will use both terms interchangeably given than the scholarship is divided on their relationship) proves unfaithful to him. Other translations suggest that she finds him repugnant or leaves because of some dispute and returns to her father’s home in Bethlehem. Not the best way to begin a story.

After four months of separation, “Then her husband set out and went after her to speak tenderly to her in order to bring her back, taking with him his servant and a pair of donkeys. So she brought him into her father’s house, and when the girl’s father saw him, he was glad to meet him…” (19:3). The note about the servant and the donkeys that accompany the Levite in this journey suggest that this man was of some means. This is reiterated, perhaps, by the fact that the concubine’s father was “glad to meet him.” Maybe the father desired that these two reconcile or the father had learned of the concubine’s unfaithfulness. Either way, what we see from the father is nothing but generous hospitality toward the Levite when he arrives to retrieve his wife.

Notice the lengthy description of the Levite’s visit and the extent of the grace shown him by this woman’s father in verses 4-9: “… His father-in-law, the girl’s father, prevailed upon him, and he remained with him for three days. So they ate and drank and stayed there. Now on the fourth day they got up early in the morning, and he prepared to go; but the girl’s father said to his son-in-law, ‘Strengthen yourself with a piece of bread, and afterward you may go.’ So both of them sat down and ate and drank together; and the girl’s father said to the man, ‘Please be so kind as to spend the night, and let your heart be cheerful.’ However, the man got up to go; but his father-in-law urged him, and he spent the night there again. Now on the fifth day he got up to go early in the morning, but the girl’s father said, ‘Please strengthen yourself, and wait until late afternoon’; so both of them ate. When the man got up to go, along with his concubine and servant, his father-in-law, the girl’s father, said to him, ‘Behold now, the day has drawn to a close; please spend the night. Behold, the day is coming to an end; spend the night here so that your heart may be cheerful. Then tomorrow you may arise early for your journey and go home.’...” (19:4-9). What is the purpose of these details in the text? The answer will become clear as the story progresses and another scene of hospitality is considered alongside this description. “This folksy, realistic introduction to the story stresses the father’s hospitable attitude” (Chisholm, Judges and Ruth, 490), and this will not be the characters’ experience in the future.

Eventually, the Levite and his wife could postpone their journey no longer—"But the man was unwilling to spend the night, so he got up and left, and came to a place opposite Jebus (that is, Jerusalem). And with him was a pair of saddled donkeys; his concubine also was with him…” (19:10). Notice how the man and his entourage is depicted. It is subtle, but it foreshadows something very important about this man’s view of this woman. The man is described first, then his donkeys, and only then his concubine. This order and the cavalier way in which the woman is depicted demonstrates something about their relationship. To this Levite, this woman was a merely one of many possessions and this is something that falls far short of God’s design and instruction elsewhere. This man’s low view of his wife will throw himself open to grave evil later in this story and probably illustrates how many men during this dark period of Israel’s history treated their wives. YIKES!

b. ACTION #2:  A Journey is Taken to Gibeah-19:11-15

While on the way to their next destination, this Levite, his servant, and his concubine make a fateful decision—“When they were near Jebus, the day was almost gone; and the servant said to his master, ‘Please come, and let’s turn aside into this city of the Jebusites and spend the night in it.’ However, his master said to him, ‘We will not turn aside into a city of foreigners who are not of the sons of Israel; instead, we will go on as far as Gibeah.’…” (19:11-12). Note the late hour that this deliberation takes place. Night was the time for danger and crime and this detail sets an ominous tone for what follows (Fields, “The Motif of Night as Danger,” 31). In the dark of night, the Levite is unwilling to stop near Jebus (as he didn’t trust the foreign inhabitants there). Instead, he opts to continue on until they reached what he expects would be a safer place.

“And he said to his servant, ‘Come, and let’s approach one of these places; and we will spend the night in Gibeah or Ramah.’ So they passed along and went their way, and the sun set on them near Gibeah which belongs to Benjamin” (19:13-14). Again note the temporal cues in the story. The sun has set and these travelers have placed themselves in a fairly precarious spot. Night has fallen and this group must rely on the hospitality of those they will meet to be taken in and cared for. Typically in the ancient near east this would not have proven to be a problem (as hospitality was and continues to be a highly valued virtue in this part of the world). However, let us remember what things were like in the days of the Judges where “everyone did what was right in their own eyes” (17:6) and pervasive wickedness ruled the day. This is probably not the right time to through oneself at the mercy of strangers. Decency and neighborliness are in short supply.

At first, they do not stumble upon anyone and the citizens do not seem to be concerned in the least about the time-honored principle of hospitality that was so wonderfully extended by the Levite’s father-in-law earlier in the story. The text reads, “They turned aside there to enter and spend the night in Gibeah. When they entered, they sat down in the public square of the city, for no one took them into his house to spend the night…” (19:15). It makes no difference that this was not a “foreign city” and that the inhabitants were “from the descendants of Israel” like the travelers. Though, as the Levite probably expected, they should have been welcomed warmly, they are left in the streets (maybe he should have listened to his servant earlier). These details are, among other things, an indictment on God’s people during this time. So distant from the Lord and his word are the Israelites that they don’t even seem to be able to extend common cultural courtesies to their own people!

c. ACTION #3: Hospitality is Extended in Gibeah-19:16-21

However, out of the darkness emerges “an old man…coming out of the field from his work at evening. Now the man was from the hill country of Ephraim, and he was staying in Gibeah, but the men of the place were Benjamites. And he raised his eyes and saw the traveler in the public square of the city; and the old man said, ‘Where are you going, and where do you come from?’…” (19:16-21). Perhaps our first impression about the lack of hospitality in this city were wrong and there is still a small sliver of humanity in this town. However, if your “spidey senses” are tingling and you don’t have a good feeling about this, you probably aren’t alone. Can anyone say “stranger danger!”? 😊 What is interesting about this character is that he, like the travelers, is not from Gibeah. He, like the travelers, is not native to this town and yet, he is the only one in the town that extends any courtesy.

With no one else paying them any attention, the Levite answers this old man’s question in verses 18-19 with “And he said to him, ‘We are passing from Bethlehem in Judah to the remote part of the hill country of Ephraim, for I am from there, and I went to Bethlehem in Judah. But I am now going to my house, and no one will take me into his house. Yet there is both straw and feed for our donkeys, and also bread and wine for me, your maidservant, and the young man who is with your servants; there is no lack of anything.’…” (19:18-19). The Levite makes a case that while he had expected to receive some hospitality in Gibeah, they had everything they needed in the public square and could manage for the night. They are, after all, just passing through and would be gone in the morning.

Upon hearing this, “the old man said, ‘Peace to you. Only let me take care of all your needs; however, do not spend the night I the public square.’ So he took him into his house and fed the donkeys, and they washed their feet and ate and drank” (19:20-21). Again, the only person willing to take in these travelers and care for them is himself not from the city. That said, take care of them he does. That said, what appears to be a lucky break soon turns into terror. While they might be safe and cared for in the apartment of this elderly man from Ephraim, the lack of hospitality from those native to Gibeah will soon prove to be a symptom of a far greater evil present in the town (Chisholm, Judges and Ruth, 491).

d. ACTION #4: Atrocities are Committed-19:22-30

What follows is one of the sickest and most grotesque scenes in this book, if not the entire Bible (viewer discretion is advised). “While they were celebrating, behold, the men of the city, certain worthless fellows, surrounded the house, pounding the door; and they spoke to the owner of the house, the old man, saying, ‘Bring out the man who entered your house that we may have relations with him.’ Then the man, the owner of the house, went out to them and said to them, ‘No, my brothers, please do not act so wickedly. Since this man has come into my house, do not commit this vile sin…” (19:22-23). The town of Gibeah quickly reveals its true colors under the cover of darkness as men of the city surround the house and pound on the door, insisting that the old man release the young Levite so that they might sodomize him. No doubt those who read this immediately draw parallels between these men from Gibeah and the inhabitants of Sodom and Gomorrah in Genesis 19. The demand of these men represents a clear violation of three fundamental social/moral laws: the law of hospitality, the law against any intercourse outside of marriage, and the law against homosexual relations (Block, Judges Ruth, 536). The pounding of the door and demands made suggests that the men outside were seeking, like ravenous wolves, to satisfy their fleshly lusts and were willing to transgress what was both holy and culturally proper to accomplish this. Such is expected in a world where God is forgotten and people do what is right in their own eyes.

However, what is perhaps even more shocking than the demand made by these men is the response of the old man and the Levite. In fact, their response reveals that these characters are not so different from those pounding on the door outside. The old man says, “Here is my virgin daughter and the man’s concubine. Please let me bring them out that you may ravish them and do to them whatever you wish. But do not commit such an act of folly against this man. But the men would not listen to him…” (19:24-25a). What?! Which is worse: wanting to have your fleshly needs satisfied in an unbiblical way or treating those made in the image of God (the young virgin and concubine) as though they are expendable? Certainly both are far removed from anything encouraged by God in his word.

The unthinkable happens in verses 25-26—“So the man seized his concubine and brought her outside to them; and they raped her and abused her all night until morning, then let her go at the approach of dawn. As the day began to dawn, the woman came and fell down at the doorway of the man’s house where her master was, until full daylight” (19:25b-26). This Levite, in a shameless act of self-preservation, throws this woman to the wolves and she experiences the most horrifying night of her life. “In the morning the battered and dehumanized concubine stumbled back to the house and fell down in the doorway” (Chisholm, Judges and Ruth, 494).  There she remained until the door was opened later that same morning. It is a tragic and terrifying episode betraying just how far God’s people had descended into godlessness in this period.

Later that same morning “when her master got up…and opened the doors of the house and went out to go on his way, then behold, his concubine was lying at the doorway of the house with her hands on the threshold. And he said to he, ‘Get up and let’s go,’ but there was no answer. Then he put her on the donkey; and the man set out and went to his home…” (19:27-28). Can you imagine? First, there is no indication that this man was going to go looking for this woman after sending her out to these abusers. He seems intent on leaving. He only stops when her body is blocking the doorway as he exits the home. Upon seeing her, he coldly calls out to her “get up, let’s go” only to finally discover that the girl he had so cavalierly discarded the previous night was dead. Is indifference like this even possible? However, this is, unfortunately, not the end of the story.

The chapter concludes with an especially gruesome note: “When he entered his house, he took a knife and seized his concubine, and cut her in twelve pieces, limb by limb. Then he sent her throughout the territory of Israel. All who saw it said, ‘Nothing like this has ever happened or been seen from the day when the sons of Israel came up from the land of Egypt to this day. Consider it, make a plan, and speak up!’…” (19:29-30). As if the spectacle could not be any more morbid, the Levite cuts up this woman into twelve pieces—one for each tribe—and sends these throughout the territory of Israel as a kind of object lesson/testimony to what had happened. Even in death there is no respect for this woman. Seized for a second time, she is subjected once again to male violence (this time post-mortem).

So What?

Why does such a story exist? Why does God permit such acts to occur? What function does this chapter in Judges possibly serve (other than to offend and disgust)? Attention to the context will offer some help as we draw an application for today from this passage. Consider the kinds of things that were taking place during the days of the Judges—days in which people did what was right in their own eyes and idolatry ruled. First, God was considered something that could be built and divine favor was something you could buy (Judges 17). Ambition and a sense of misplaced entitlement to places, things, and people drove entire tribes to unjust behaviors against unsuspecting people (Judges 18). And here, self-preservation and seeking to satisfying one’s earthly lusts overwhelms decency, holiness, and respect for those made in the image of God (Judges 19). These are the signposts of a people/nation that has forgotten God. This is what one can expect in a godless context. In such a place, God becomes a trinket, self-importance rules, and people become objects that can be used and discarded at will. This is not how God intended his people to live and yet, this is the level all people are capable of descending to when they leave God on the outside looking in.

Unfortunately, evidence of these trends is all around us today. Idolatry is pervasive, entitlement reigns, seeking to satisfy all kinds of lusts is priority number one, and people are mistreated or devalued as tools rather than as precious in the eyes of God. Our world of paganism, self-centeredness, promiscuity, and human trafficking. God’s people must stand out in such a world and not give in to these tendencies like the Israelites had in their ancient context. We must stand for and extend worship to the one true God. We much get over ourselves and seek to serve and sacrifice for others. We must pursue purity and holiness in all things and consider our fellow man or woman as fearfully and wonderfully made. These ought to be the hallmarks of God’s people. These are the signposts of heaven, pointing the way to a better kingdom in a world that has settled for far less.