How did Jesus fulfill the biblical feasts in Leviticus 23? The seven feasts are divided into two groups. This post examines the four spring feasts that look to Jesus's first coming. Here are the three fall feasts that look to Jesus's Second Coming. Each feast was fulfilled when celebrated: Jesus was crucified on Passover (Pesach), Jesus's sinless (unleavened body) was buried during Unleavened Bread (Hag Hamatzot), Jesus was resurrected on Firstfruits (Hag HaBikkurim), and the church was born on Pentecost or Weeks (Shavuot). 

https://youtu.be/RNeIGbVYcIA

How did Jesus fulfill the biblical feasts? The fall feasts, Passover, Unleavened Bread, Firstfruits, and Pentecost look to the First Coming.

Table of contentsLooking to Jesus's First ComingThe First Biblical Feast, Passover (Pesach), Looked Forward to Jesus’s CrucifixionThe Second Biblical Feast, Unleavened Bread (Hag Hamatzot), Looked Forward to Jesus’s Unleavened Body in the GraveJesus's Unleavened Body Couldn't Remain in the GraveThe Third Biblical Feast, Firstfruits (Hag HaBikkurim), Looked Forward to Jesus’s ResurrectionWhat Are Firstfruits?The Fourth Biblical Feast, Pentecost or Weeks (Shavuot), Looked Forward to the Church's “Harvest”The Seven Weeks Between the Third and Fourth FeastsThe Sabbath Looked Forward to the Rest Christ OffersChrist's True and Greater RestWhat Did the Hebrews Understand?

The seven biblical feasts are divided into two groups. The four spring feasts look to Jesus’s First Coming, and all were fulfilled when they were celebrated:

Jesus was crucified on Passover

Jesus’s sinless, or unleavened body, was buried during the Feast of Unleavened Bread

Jesus was resurrected on Firstfruits

The church began on Pentecost

The three fall feasts, Trumpets, Atonement, and Tabernacles, look to Jesus's Second Coming, and because the spring feasts were fulfilled when the feasts were celebrated, it is reasonable to expect the fall feasts to be fulfilled when they are celebrated.

The first feast, Passover, began the first month of the Hebrew calendar, Nissan 14, our March 30.1

The feast of firstfruits is below the feast of unleavened bread, because firstfruits took place during unleavened bread.

Seven weeks passed between the third and fourth feasts looking forward to the seven weeks between Jesus’s resurrection and ascension when He revealed himself to over 500 witnesses.

There is a six-month gap between Nisan, when the spring feasts begin, and Tishri, the seventh month when the fall feasts begin. This six-month gap represents the church age or gap between Jesus’s two comings.

Looking to Jesus's First Coming

Leviticus 23:4 “These are the appointed feasts of the Lord, the holy convocations, which you shall proclaim at the time appointed for them.

The Hebrew word for feasts is môʿēḏ, which means “appointed times,” which is why many Bibles refer to the feasts as appointed feasts instead of only feasts. This is the first of four times in verses two through four that the word appointed is used. God wants us to know these feasts are appointed. Why the repetition? God carefully planned their timing and sequence to point toward Christ and the work He would accomplish in His First and Second Comings.

The First Biblical Feast, Passover (Pesach), Looked Forward to Jesus’s Crucifixion

Leviticus 23:5 In the first month, on the fourteenth day of the month at twilight, is the Lord's Passover.

1 Corinthians 5:7b Christ, our Passover lamb, has been sacrificed.

Every Passover looked forward to Christ, our Passover lamb, who was crucified on Passover:

Matthew 26:2 the Passover is coming, and the Son of Man will be delivered up to be crucified.”

John 19:13 Pilate…brought Jesus out, and…14 it was the day of preparation of the Passover.

At the same time the lambs were being prepared to be slaughtered for the Passover meal, Jesus was being prepared to be slaughtered for our sins.

Exodus 12:13b [God said], “When I see the blood, I will pass over you, and no plague will befall you to destroy you, when I strike the land of Egypt.”

When the Jews were in Egypt, they took the blood of the Passover Lamb and covered their doorposts so the wrath of God would pass over them. The typology is that when the blood of Christ covers us, the wrath of God passes over us, too:

Passover celebrated Israel’s deliverance from slavery in Egypt.

With Christ as our Passover, we can celebrate the true and greater deliverance from slavery to sin and death.

The Second Biblical Feast, Unleavened Bread (Hag Hamatzot), Looked Forward to Jesus’s Unleavened Body in the Grave

Leviticus 23:6 And on the fifteenth day of the same month (so again, Nisan) is the Feast of Unleavened Bread to the Lord; for seven days you shall eat unleavened bread. 7 On the first day you shall have a holy convocation; you shall not do any ordinary work. 8 But you shall present a food offering to the Lord for seven days. On the seventh day is a holy convocation; you shall not do any ordinary work.”

Passover took place on Nisan 14th or March 30th. The Feast of Unleavened Bread began the next day, Nisan 15th, and lasted one week until Nisan 22nd, or March 31st to April 7th.

The Feast of Unleavened Bread took place right after Passover because it celebrated Israel’s deliverance from Egypt, and Israel was delivered right after Passover. The Israelites were delivered so quickly they didn’t have time for the leaven to make their bread rise:

Exodus 12:11 In this manner you shall eat [the unleavened bread]: with your belt fastened, your sandals on your feet, and your staff in your hand. And you shall eat it in haste. It is the Lord's Passover.

When the Feast of Unleavened Bread is discussed, Exodus 12:15 and Exodus 12:19 both read whoever eats leavened bread from the first day until the seventh day, that person SHALL BE CUT OFF FROM ISRAEL. That’s pretty serious! Eat leaven and get killed! Leaven and yeast are the same, so you read this and say, What’s the problem with leaven? What does God have against fluffy bread?

The Old Testament prefigures the New Testament, and in the New Testament, leaven is a picture or type of sin:

Leaven is a fungus that grows in bread dough like sin grows in a person’s life.

You can never completely remove leaven from the dough, and we can never completely remove sin from our lives.

Leaven “puffs up” bread like sin puffs us up or leads to pride.

A small amount of leaven spreads through a batch of dough as a small amount of sin spreads through a person's life, a marriage, a family (think of Achan’s sin affecting his entire family), or a church. Paul condemned churches that let sin remain among them: 1 Corinthians 5:6 and Galatians 5:9 both read Do you not know that a little leaven leavens the whole lump?

The Feast of Unleavened Bread looked forward to Jesus’s burial, and Jesus was buried right after He was sacrificed as our Passover Lamb. The feast of unleavened bread refers to Jesus’s unleavened or sinless body being buried in the ground. So, is there a connection between Jesus’s body and bread? Absolutely! We celebrate that connection every Sunday during communion:

Matthew 26:26 Jesus took bread, and after blessing it broke it and gave it to the disciples, and said, “Take, eat; THIS IS MY BODY.”

Bread of Life is one of the most common titles Jesus used for Himself:

John 6:51 I am the living bread that came down from heaven. If anyone eats of this bread (referring to His body), he will live forever. And the bread that I will give for the life of the world IS MY FLESH.”

Jesus’s body is the true and greater sinless or unleavened bread. Jesus described His body as a grain of wheat planted, or buried, in the earth, ready to burst forth as the Bread of Life:

John 12:23 Jesus [said], “The hour has come for the Son of Man to be glorified. 24 Truly, truly, I say to you, unless a grain of wheat falls into the earth (or is buried) and dies, it remains alone; but if it dies, it bears much fruit.

He’s referring to his death, and He said if He died and were buried, it would bear much fruit. And has there been much fruit from Jesus’s death and burial? Absolutely! The fruit of our salvation.

Just as every Passover lamb looked forward to Christ as our Passover lamb, every piece of unleavened bread looked forward to Jesus’s unleavened or sinless body being buried in the earth.

Jesus's Unleavened Body Couldn't Remain in the Grave

Romans 6:23 the wages of sin is death

If you sin, you die. But the opposite is also true: if you never sin, you shouldn’t die. And because Jesus’s body was sinless or unleavened, when it was buried, the grave couldn’t hold Him:

Acts 2:24 God raised him up, loosing the pangs of death, because IT WAS NOT POSSIBLE FOR HIM TO BE HELD BY IT.

The Third Biblical Feast, Firstfruits (Hag HaBikkurim), Looked Forward to Jesus’s Resurrection

1 Corinthians 15:20 Christ has been raised from the dead, THE FIRSTFRUITS OF THOSE WHO HAVE FALLEN ASLEEP…23 But each in his own order: CHRIST THE FIRSTFRUITS, then at his coming those who belong to Christ.

The feast of firstfruits looked forward to Christ being the firstfruits of the resurrection:

Leviticus 23:9 And the Lord spoke to Moses, saying, 10 “Speak to the people of Israel and say to them, When you come into the land that I give you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest, 11 and he shall wave the sheaf before the Lord, so that you may be accepted. On the day after the Sabbath the priest shall wave it. 12 And on the day when you wave the sheaf, you shall offer a male lamb a year old without blemish as a burnt offering to the Lord. 13 And the grain offering with it shall be two tenths of an ephah of fine flour mixed with oil, a food offering to the Lord with a pleasing aroma,

The nature of the thousand years, or millennium, in Revelation 20:1-8, is widely debated. The four views of the end times are postmillennialism, amillennialism, premillennialism, and preterism. Maybe you wonder what each view means. Hopefully, this answers that for you!

https://youtu.be/llJDdYqts0U

The four views of the end times are postmillennialism, amillennialism, premillennialism, and preterism. Learn what each view means.

Table of contentsWhat Is the Millennium?The Four Views of the End TimesPostmillennialism's View of the End Times: Christ Returns After the Millennium and Rules in Believers’ HeartsAmillennialism's View of the End Times: The Church Age Is the Millennium, and Christ Rules Through the ChurchPostmillennialism and Amillennialism Avoid Literal InterpretationsSatan Is Not ImprisonedPremillennialism's View of the End Times: Christ Returns Before the Millennium and Physically Rules on the EarthPreterismFull Preterism: Christ Returned in 70 A.D., and all Prophecy Is FulfilledJesus's Second Coming Is Physically and BodilyFull Preterism Is HeresyPartial Preterism: Christ Will Return and Some Prophecy Is FulfilledHow Preterists Arrive at Their InterpretationAre We Ready for Jesus's Second Coming?

If you have been in the church for long, you’ve heard people talk about being amill, post mill, and premill. You probably know these describe people’s eschatology or view of the end times. But maybe you wonder what each view means. Hopefully, this sermon will answer that for you!

I'm a premillennialist, but I will do my best to present the opposing views respectfully and share the names of respected people who hold each view.

What Is the Millennium?

The suffix mill in each view is short for millennium. The most explicit passage describing the millennium is in Revelation 20. Look at verse one:

Revelation 20:1 Then I saw an angel coming down from heaven, holding in his hand the key to the bottomless pit (or abyss) and a great chain. 2 And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years,

The pit, or abyss, is the temporary prison for demons who sinned by possessing people in Noah’s day and throughout history. You might remember when Jesus cast the demons out of the man in the country of the Gerasenes in Luke 8:31. They begged Jesus not to cast them into the abyss. Demons are locked up here until released as part of the 5th Trumpet Judgment in Revelation 9. The abyss also ends up being the prison for the devil during the millennium.

The millennium is named from the repeated use of the phrase “thousand years” six times in verses 2 through 7.

Revelation 20:3 and threw him into the pit (or abyss), and shut it and sealed it over him, so that he might not deceive the nations any longer, until the thousand years were ended. After that he must be released for a little while.

The devil is imprisoned in the abyss for one thousand years and then released. As we'll see, he isn’t cast straight into hell because God has one more task for him. There’s a real emphasis on the devil deceiving the world because it’s mentioned four times in Revelation 19:20, 20:3, 8, 10. It’s interesting that of all the devil’s evils, this is the reason he’s locked up. Revelation 12:9 says he’s the deceiver of the world. He shows up on the pages of Scripture deceiving Eve, and his final actions before being cast into hell also involve deceiving people.

I’m convinced the world will be dramatically different when the devil is locked up and cannot deceive anyone. Please keep that in mind when we discuss each view.

Revelation 20:7 And when the thousand years are ended, Satan will be released from his prison 8 and will come out to deceive the nations that are at the four corners of the earth, Gog and Magog, to gather them for battle; their number is like the sand of the sea.

After the millennium, the devil is released and returns to deceiving people. His 1,000-year imprisonment didn’t change him at all. Notice that it says he’s released rather than escaped, showing God’s sovereignty in letting him out. It’s all part of God’s plan. The devil deceives all unbelievers into rebelling against God so they can be destroyed after the Millennium in the Battle of Gog and Magog and prevented from entering eternity.

The Four Views of the End Times

Now, we have a basic understanding of the millennium to discuss the end times.

Postmillennialism's View of the End Times: Christ Returns After the Millennium and Rules in Believers’ Hearts

The prefix post means after, so postmillennialists believe Jesus’s Second Coming occurs after the millennium. Postmillennialists do not see the millennium as a literal thousand years. Here are three things they don’t view literally:

They don’t view Christ physically ruling and reigning on the earth over an earthly kingdom or millennium; instead, they view Him spiritually reigning in believers’ hearts.

They don’t view Satan literally imprisoned during the Millennium. Instead, they believe Jesus’s death and resurrection hindered Satan's work so that the gospel could spread.

They don’t view the millennium as a literal thousand years. Instead, it symbolizes a golden age of righteousness and spiritual prosperity brought about by the spread of the Gospel during the Church Age.

Postmillennialists see the world getting better, and they believe the millennium is established by Jesus’s followers, the church, in His physical absence. This leads postmillennialists to emphasize the church's role in transforming society and often believe this transformation happens through evangelism, social justice, and cultural engagement. I think this is one area where premillennialists can be weak. Christians should be politically active.

Postmillennialists believe the Millennium ends when Christ returns to finalize history, judge the living and the dead, and establish God's eternal kingdom.

Jonathan Edwards, BB Warfield, Charles Hodge, Gary DeMar, Kenneth Gentry, and Douglas Wilson are prominent postmillennialists.

Amillennialism's View of the End Times: The Church Age Is the Millennium, and Christ Rules Through the Church

The prefix “a” often means not or without. For example, atypical means not typical, asymmetrical means not symmetrical, and atheist means not believing in God. So, amillennialists believe there is no millennium. But this is almost untrue because it would be better to understand that they think the Church Age is the millennium. Amillennialists would say we are currently in the millennium. Jesus’s First and Second Comings serve as bookends to the Millennium. Christ’s First Coming establishes the millennial kingdom, and His Second Coming concludes it.

Like postmillennialists, amillennialists don’t see Satan literally imprisoned. They believe Jesus’s ministry hindered him but didn’t stop him entirely from deceiving. If postmillennialists believe Jesus is ruling and reigning in believers’ hearts, amillennialists believe Jesus is ruling and reigning through the church.

RC Sproul, Voddie Baucham, and Sam Storms are prominent amillennialists.

Postmillennialism and Amillennialism Avoid Literal Interpretations

I hope none of my postmillennial or amillennial friends disagree with this lesson. I think they would acknowledge that there are three ways they don’t hold to a literal interpretation:

They don’t believe the millennium is literally 1000 years. Instead, it is symbolic of a long period.

They don’t believe that Jesus is ruling and reigning on the earth, literally or physically. Instead, in the postmillennial view, He reigns in believers’ hearts; in the amillennial view, He reigns through the church.

They don’t believe Satan is literally imprisoned and prevented from deceiving the earth. Instead, the cross weakened what he could do.

Why would they think this? In my effort to best represent postmillennial and amillennial positions, I believe the three primary reasons they don’t take the thousand years literally are:

First, Revelation contains symbolism. For example:

Revelation 1 and 19 describe Jesus with a sharp sword coming out of His mouth, and we know this symbolizes the Word of God.

Revelation 9 discusses locusts coming out of the abyss, or bottomless pit, and they represent demons.

Revelation 12 describes the woman and the Dragon, and the woman is Israel versus a literal woman.

Postmillennialists and amillennialists believe the thousand years are symbolic, too.

Second, they don’t see the millennium as a literal thousand years because “thousand years” is used symbolically elsewhere in Scripture:

1 Chronicles 16:15 Remember [God’s] covenant forever…for a thousand generations.

Psalm 50:10 Every beast of the forest is mine, the cattle on a thousand hills.

Psalm 84:10 A day in your courts is better than a thousand elsewhere.

Job 9:3 If one wished to contend with [God], one could not answer him once in a thousand times.

2 Peter 3:8 With the Lord one day is as a thousand years, and a thousand years as one day.

Third, even as a premillennialist, I generally agree with postmillennial and amillennial beliefs to an extent. For example:

If an amillennialist asked, “Is Christ ruling and reigning through the church,” I would say, “Yes, He is the head of the church.”

If a postmillennialist asked, “Is Christ ruling and reigning in believers’ hearts?” I would say, “Yes. Colossians 3:15 says, ‘Let the peace of Christ rule in your hearts.’”

If a postmillennialist or amillennialist asked, “Is Satan a defeated foe?” I would say, “Yes. He was defeated at the cross.” I have probably said that in sermons before. Jake said as much in a recent communion devo when he quoted Colossians 2:15: “[Jesus] disarmed the rulers and authorities (referring to the demonic realm) and put them to open shame, by triumphing over them [at the cross].”

Galatians 6:7 says, "Do not be deceived: God is not mocked, for whatever one sows, that will he also reap." We have heard this quoted when people encourage us to give. So, do you reap what you sow when giving? Read or listen to this material from Your Finances God’s Way to learn the answer.

Table of ContentsGod Gives to Us So We Can Give to OthersYou Reap What You SowIf We Give Enough, Will God Make Us Rich?Do We Reap What We Sow in This Life or the Next?God Gives Us Grace So We Can Give MoreFootnotes

Our God is a giver. He “gives to all life, breath, and all things” (Acts 17:25). He gives us abundant life: “I have come that they may have life and that they may have it more abundantly” (John 10:10). He gives us wisdom: “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him” (James 1:5). He gives us gifts: “Every good gift and every perfect gift is from above, and comes down from the Father of lights” (James 1:17). The greatest gift God gave us is His Son: “God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). Romans 8:32 says, “He who did not spare His own Son, but delivered Him up for us all, how shall He not with him freely give us all things?”

Ephesians 5:1 commands us to “be imitators of God,” which means we should give too. Proverbs 21:26 says, “The righteous gives and does not spare.” Why is giving righteous? God’s actions define righteousness. Because God gives, giving is righteous and makes us imitators of Him.

God Gives to Us So We Can Give to Others

In the parable of the unforgiving servant, the master rebuked the man: “You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?” (Matthew 18:32-33). The wicked servant was condemned because he wouldn’t forgive as God had forgiven him. This reveals an important principle in Scripture: We should do for others what God has done for us. For example, we should love others because God loved us: “As I have loved you… you also love one another” (John 13:34). We should forgive others because God forgave us: “Forgive one another, even as God in Christ forgave you” (Ephesians 4:32). Regarding giving because God is a giver who has given so much to us, we should give to others.

Some spiritual gifts, such as teaching and leadership, seem like gifts because they benefit the person receiving them. However, other gifts, such as mercy and serving, don’t seem like gifts because they help others more than those who received them. This gives us insight into why God gives us gifts, which we must consider because God’s reason for giving gifts can differ from our reason.

We typically give gifts to bless the recipient, but God gives gifts to bless the recipient and so the recipient can bless others: “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace” (1 Peter 4:10). We can enjoy the gifts God has given us—for example, God has given me the gift of teaching, which I enjoy—but being good stewards of our gifts means using them for others’ benefit. This applies to all God has given us, including our wealth.

Let’s consider two of the parables. First, in the parable of the talents, the third servant buried his talent (gift) in the ground and was severely punished in response (Matthew 25:18, 30). The financial application is that when we keep our wealth to ourselves, we act like the third servant—we take what God has given us and, in a sense, bury it in the ground. Second, the parable of the rich fool reveals that we aren’t given wealth to keep it for ourselves. When we hoard our wealth, we’re acting like the rich fool.

In both parables, the men failed to use God’s generosity as intended: for others. God is generous with us so that we can be generous with others.

You Reap What You Sow

Many people, even those who have never opened the Bible, are familiar with the phrase, “You reap what you sow.” These words are taken from two passages in the New Testament. The first and most well-known is Galatians 6:7: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.” The second is in Paul’s words about the Macedonian believers’ sacrificial giving, which served as an example to the Corinthians (and to us): “The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully” (2 Corinthians 9:6). The amount of the harvest is directly proportionate to the amount sown. The farmer who sows much seed will harvest more than the farmer who sows sparingly.

Paul leaned on this agricultural principle to encourage generosity. Although this can be applied to other areas of life—for example, we typically get out of relationships what we put into them—the context is giving. The blessing received for giving is directly proportionate to the amount given. The Christian who gives generously will have a bigger harvest than the Christian who gives sparingly.

When a farmer sows seed, he might feel like he’s losing something as the seed he purchased falls from his hand to the ground. Similarly, we might feel like we’re losing something when the money we earned leaves our hand and goes toward the offering. But just as the farmer gives in anticipation of receiving more in the future, we can give with the same expectation. On the other hand, if a farmer planted only a few seeds to retain as much as possible, he would have more seeds in his sacks, but at harvest time, he would have less grain in his barn.

We know this principle is essential—it’s one God doesn’t want us to miss because it’s repeated throughout Scripture:

“You shall give to him freely, and your heart shall not be grudging when you give to him, because for this the Lord your God will bless you in all your work and in all that you undertake” (Deuteronomy 15:10).

“Honor the Lord with your wealth and with the firstfruits of all your produce; then your barns will be filled with plenty, and your vats will be bursting with wine” (Proverbs 3:9-10; see also Proverbs 19:17; 22:9; 28:27).

“One gives freely, yet grows all the richer; another withholds what he should give, and only suffers want. Whoever brings blessing will be enriched, and one who waters will himself be watered. The people curse him who holds back grain, but a blessing is on the head of him who sells it” (Proverbs 11:24-26).

“Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need” (Malachi 3:10).

In King Hezekiah’s day, the people generously supported the priests and Levites (2 Chronicles 31:5-7). When the chief priest described the situation, he said, “Since the people began to bring the offerings into the house of the Lord, we have had enough to eat and have plenty left, for the Lord has blessed his people; and what is left is this great abundance” (2 Chronicles 31:10). The people sowed generously, and God ensured they reaped bountifully.

Jesus loosely communicated the same principle: “Give, and it will be given to you; good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you” (Luke 6:38). This imagery is uncommon to us, but it comes from the marketplace and would be familiar to Jesus’s hearers. When people purchased grain in those days, it was given to them in a container. Consider these descriptive terms for a complete picture of God’s generosity:

“Good measure” means God gives generously versus meagerly

“Pressed down, shaken together” means God fills the empty spaces so the container holds as much as possible

“Running over” means God fills the container beyond its capacity

Although the imagery is from the marketplace, Jesus isn’t giving us shopping advice. Instead, the word parable is related to our word parallel because parables put physical stories alongside spiritual truths. Luke 6:38 illustrates God’s generosity to the generous, and God’s repeated use of the words “you” and “your” make it personal. Jesus wants us to think about this happening to us. John Bunyan wrote, “A man there was, though some did count him mad. The more he cast away, the more he had.”4

If We Give Enough, Will God Make Us Rich?

God provides a return on the amount invested with Him: invest a little, receive a little, invest a lot, and receive a lot. Does this mean that if we give a certain amount, God will give us more in return? Will He make us rich? For example, if we give the church $1,000 monthly, will God ensure our boss provides us with a raise of $1,200? That’s not how it works. Consider the situation with the Philippian believers, who resided in Macedonia and were among those who gave sacrificially to Paul. The apostle mentioned their generosity in Philippians 4:15-18 and then wrote in verse 19, “My God shall supply all your need according to His riches in glory by Christ Jesus.” They were generous, and God would be generous to them. They would have every need met versus every want supplied. What are our needs? In 1 Timothy 6:8, Paul wrote, “If we have food and clothing, with these we will be content.” Our needs are food, clothing, and shelter. Fancy clothes, exotic food, and expensive mansions are wants. We don’t give to receive, but God wants us to know that He doesn’t ask that we give ourselves into poverty.

Do We Reap What We Sow in This Life or the Next?

What do we reap from what we sow: is it physical, spiritual, or both? Does the reaping occur in this life, the next, or both?

In 2 Corinthians 9:7, Paul wrote, “God loves a cheerful giver.” God loves everyone, but He has a unique love for cheerful givers. If for no other reason, we should strive to give cheerfully because we love the Lord and want to be people He loves. Read, listen, or watch this material from Your Finances God’s Way to learn six reasons we should be cheerful givers.

https://youtu.be/1h01mek6B34

In 2 Corinthians 9:7, Paul wrote, “God loves a cheerful giver.” Learn six reasons we should be cheerful givers.

Table of ContentsHow We Want to Receive Gifts1. Give Cheerfully Because God Loves a Cheerful Giver2. Give Cheerfully Because It Sends Wealth Ahead3. Give Cheerfully Because We Can’t Take Wealth with Us4. Give Cheerfully Because We Enjoy Wealth for a Short TimeIn Light of Eternity We Enjoy Wealth as Long As Daniel5. Give Cheerfully Because God Sees What’s in Our Hearts Versus Our Hands6. Give Cheerfully Because of All We’ve Been GivenThree Simple Recommendations If You Still Struggle GivingFootnotes

I used to coach junior high wrestling. After one season, some of my wrestlers decided to buy me a gift. They pooled their money and purchased a nice plaque they planned to give me at the end-of-year banquet. While riding their bikes with the plaque to the banquet, one of them accidentally dropped it on the road and damaged it.

They were so happy to give me the plaque that, at first, nobody told me why it was damaged. Finally, someone apologized and explained what had happened. But they didn’t need to apologize because I was blessed by how happy they were to give it to me. Regardless of what it is, a gift means so much more when given cheerfully.

The opposite is also true: a gift means little when begrudged. Picture people who give through clenched teeth with the gift (figuratively speaking) having to be pried from their hands. Imagine they say:

“I hope this makes you happy, but I bet you would never give me something like this.”

“You better appreciate this because you wouldn’t believe how difficult it was for me to get it.”

“I don’t want to give this to you, but I know it’s your birthday, so I hope you enjoy it.”

Nobody wants gifts from stingy people, and the Bible even discourages us from accepting them:

Proverbs 23:6 Do not eat the bread of a man who is stingy; do not desire his delicacies, 7 for he is like one who is inwardly calculating. “Eat and drink!” he says to you, but his heart is not with you.

In other words, he doesn’t want to give you any of his stuff.

How We Want to Receive Gifts

If you’re a parent, think about a young child giving you a gift. If we’re honest, unless our child is very talented, the gift probably isn’t something we would purchase if we saw it in a store. Our children’s gifts are not valuable to us because of their quality. They are valuable because they are signs of their love for us. Another way to say it is children’s gifts are meaningful because of the heart behind them.

Giving is much bigger than the gift. An analogy: the gift is an iceberg above the water, and everything that goes into the gift is below the surface. The last sermon focused on the sacrifice involved in giving or the sacrifice below the surface. This sermon will focus on the way we give, or our attitudes because like we want gifts given to us cheerfully, so does our heavenly Father:

2 Corinthians 9:7 Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.

I shared this verse in a previous sermon but didn’t cover its conclusion: God loves a cheerful giver. The Greek word translated “reluctantly” is lypē, meaning “with grief, sorrow, or sadness.” God wants glad givers, not sad or mad givers.

Robert Rodenmeyer said, “There are three kinds of giving: grudge giving, duty giving, and thanksgiving. Grudge giving says, ‘I have to’; duty giving says, ‘I ought to’; thanksgiving says, ‘I want to.’”10 God wants the third type of giving.

The Greek word translated as cheerful is hilaros, which is related to our word hilarious. This is the only place it occurs in Scripture. God wants giving from hearts that find it enjoyable and entertaining.

You might say: “In the previous sermon, you said to give sacrificially, and now you’re saying to give cheerfully. These don’t go together! I can give sacrificially or cheerfully, but I can’t do both! The more sacrifice that’s involved, the less cheerful I am. The less sacrifice involved, the more cheerful I am. I recognize the tension between giving sacrificially and cheerfully. But the Macedonians are an excellent example of doing both. Look at 2 Corinthians 8:1:

2 Corinthians 8:1 We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, 2 for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part.

Notice it says they gave with “an abundance of joy.” They didn’t merely have some joy when giving. They had an abundance of it! It’s like they had so much joy they gave and had some left over! It also says “their extreme poverty” and “overflowed in a wealth of generosity on their part.” They were destitute but still gave generously, which means they gave sacrificially. They gave cheerfully and sacrificially!

So, if you find giving challenging, let me give you six reasons why we should be cheerful givers.

1. Give Cheerfully Because God Loves a Cheerful Giver

As Christians, we should be familiar with what God loves, and there are quite a few examples in Scripture:

Deuteronomy 7:9 says God loves those who keep His commandments.

Psalm 11:7 says God loves righteous deeds.

Psalm 17:7 says God loves those who seek refuge from their adversaries at [His] right hand.

Psalm 33:5 says God loves righteousness and justice.

Proverbs 8:17 says God loves those who love Him.

Proverbs 15:9 says God loves those who pursue righteousness.

John 3:16 says God loves the world.

John 16:27, God the Father loves those who love His Son.

Romans 5:8 says God loves us while we are still sinners.

Hebrews 12:6, which quotes Proverbs 3:12, says God loves those He disciplines.

Finally, according to 2 Corinthians 9:7, God also loves a cheerful giver. But notice it doesn’t say God loves cheerful giving; it says He loves people who give cheerfully. The Amplified Bible says, “God loves a cheerful giver [and delights in the one whose heart is in his gift].” God loves everyone, but He has a unique love for cheerful givers. If for no other reason, we should strive to give cheerfully because we love the Lord and want to be people He loves.

2. Give Cheerfully Because It Sends Wealth Ahead

Consider this story from J. Stephen Jordan:

A rich man died and went to heaven. Abraham greeted him and said, “Welcome to heaven. Let me show you where you’ll be staying.”As they walked, the rich man saw beautiful mansions stretching out in every direction. They were constructed of gold, silver, and precious gems. As they passed one mansion, the rich man said, “Who gets to stay here?”Abraham replied, “That’s for your groundskeeper. He was a godly man who loved Jesus and served Him all his life. This is his reward.”They continued past other mansions until they reached an extremely large one. The rich man asked Abraham, “Is this one mine?”Abraham said, “No, this one belongs to your maid. On the little bit of money you paid her, she raised six children and gave to her church.”They continued to walk until they came to a different section of homes that weren’t as nice. As they walked up a small hill, they stopped in front of a shack made of tar paper and used sheet metal. The front door was cut out of an old refrigerator box. It was held together with baling wire, twine, and duct tape. After pausing momentarily, the rich man asked, “Who lives here?”Abraham responded, “Why, this is yours!”The rich man couldn’t believe it. He said, “There must be some mistake!”Abraham said, “No, there’s been no mistake. We did the best we could with what you gave us!”[2]

It is tragic that some people work so hard to prepare for the final years of this life but neglect the eternity that follows! We have two choices with our wealth. The first choice is to send it ahead! What we give away on this side of heaven is kept for eternity. The best givers in this life have much waiting for them in the next life. The second choice for handling our wealth is to keep it for ourselves like the rich fool:

Luke 12:18 He said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.”’

If we keep our wealth for ourselves, we will be prepared for this life but unprepared for the next. When we choose to enjoy our wealth now, we don’t get to enjoy it in heaven, which leaves us eternally destitute.

Luke 12:20 God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’

The answer? Not his! Whatever we accumulate in this life will be left to others, which brings us to the next reason to give cheerfully:

3. Give Cheerfully Because We Can’t Take Wealth with Us

Matthew 6:19 “Do not lay not up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.”

Jesus described what happens to our earthly possessions: they break down, rust, decay, and are stolen. Keeping this in mind makes giving cheerfully easier. Our earthly wealth loses value in our eyes and becomes easier to part with.

And even if this doesn’t happen with our wealth in our lifetimes,

Although the New Testament doesn’t command tithing, it gives us principles to determine the amount. Most of these principles for biblical giving are found in 2 Corinthians 8 and 9. These chapters provide the richest, most detailed teaching on giving in the Bible. Read, listen, or watch this material from Your Finances God’s Way to learn more.

https://youtu.be/sCmBIcmYGcg

The New Testament doesn’t command tithing, but it gives us principles for biblical giving in 2 Corinthians 8 and 9 to determine the amount.

Table of contentsThe Macedonians' Example in GivingPrinciple One: Biblical Giving Is a Reflection of Our Relationships with the LordPrinciple Two: Biblical Giving Means Giving WillinglyPrinciple Three: Biblical Giving Requires Deciding How Much to GiveThe Old Testament Foreshadowed Giving WillinglyJacob Gave UnwillinglyAbraham Gave WillinglyGiving Willingly Produces More than Obligatory GivingWhy Do We Give?

We wonder how much to give because the New Testament doesn’t command giving a tithe. Although the New Testament doesn’t tell us how much, it does give us principles to determine the amount. Most of these principles are found in two chapters: 2 Corinthians 8 and 9. These chapters provide the richest, most detailed teaching on giving in the Bible.

The Macedonians' Example in Giving

First, here’s the context for these chapters: One of the primary goals of Paul’s third missionary journey was to gather a special offering for the poor Christians in Jerusalem. The Corinthians said they would give, but they hadn’t given yet. It is much easier to talk about giving than give. So, Paul encouraged the Corinthians to give by telling them about the Macedonians who set a powerful example with their sacrificial giving. Just as Job is synonymous with suffering and Solomon is synonymous with wisdom, the Macedonians can be synonymous with giving.

2 Corinthians 8:1 We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, 2 for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part.

Notice in verse it says the Macedonians gave “in a severe test of affliction.” Macedonia was the northern region of Greece, where the Philippian, Thessalonican, and Berean churches were located. Many wars had ravaged this area, and Rome was still plundering it even at the time of Paul’s writing. In other words, living in Macedonia was difficult.

During trials, who do we tend to think about? Ourselves. Who do we tend not to think about? Others. But not the Macedonians! Even while suffering, they still thought about and gave “a wealth of generosity” to the Jerusalem believers.

Because the Macedonians gave so much, we would expect them to have been given much; in other words, we would expect them to be wealthy. But it was the opposite! Verse 2 also says they were in “extreme poverty.” The Greek word translated as “poverty” refers to a beggar with nothing and no hope of getting anything. When I think of first-century Christians, I think of people who were already poor. The Macedonians must have been among the lowest of the low, but they still found a way to give much.

2 Corinthians 8:3 For they gave according to their means, as I can testify, and beyond their means, of their own accord. 4 begging us earnestly for the favor of taking part in the relief of the saints

They gave “beyond their means,” which means they gave more than they could afford. They didn’t have the money, but they gave anyway. They resemble the widow who gave her last two mites.

How many times have you heard of Christians begging to be able to give? They called being able to give a “favor,” or some Bibles say privilege. The Greek word for favor or privilege is charis, the same word translated as “grace” elsewhere in Scripture. Verse 1 says that “the grace of God” allowed them to give. It’s like they’re asking for more grace or more favor so that they can give more.

The Greek word for “taking part” is koinonia, often translated as “fellowship.” The word means “strong association, community, or participation.” The Macedonians wanted such strong fellowship with the Jerusalem believers they “[took] part in [their] relief” and participated in their suffering through their giving. Whenever we give, we also associate with others and take part in “the relief” of their burdens or suffering.

Principle One: Biblical Giving Is a Reflection of Our Relationships with the Lord

2 Corinthians 8:5 and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us.

Because Paul is speaking, the words “not as we expected” mean the Macedonians gave even more than Paul and his companions anticipated. That’s incredible. They gave so much it surprised Paul.

The word “first” doesn’t refer to time or chronology but priority. They gave themselves “first” to God, which led to their generosity. Their giving was related to their relationship with the Lord. Consider these statistics about how much Jesus discussed money:

Jesus talked about money more than anything except the kingdom of God.

He spoke of money more than heaven and hell…combined.

There are 39 parables and 11 of them, almost one-third, are about money.

In the Gospels, 1 out of 10 verses – 288 total – is about money.

Because Jesus said so much about money, what we do with money says much about our relationships with Him. And this account with the Macedonians is a good example!

Their giving was an outpouring of their relationships with the Lord.

They gave the way they did BECAUSE of their relationships with Christ.

Similarly:

Our giving is an outpouring of our relationships with the Lord.

We give the way we do because of our relationships with Christ.

Jesus said, "For where your treasure is, there your heart will be also" (Matthew 6:21). What we do with money is a window into our hearts and reveals what we value. To know what’s important to people, look at their calendars and checkbooks. Then, you can see what they do with their most valuable resources: time and money.

Principle Two: Biblical Giving Means Giving Willingly

2 Corinthians 8:7 But as you excel in everythingin faith, in speech, in knowledge, in all earnestness, and in our love for yousee that you excel in this act of grace also. 8 I say this not as a command, but to prove by the earnestness of others that your love also is genuine.

The “act of grace” Paul is referring to is giving. He says they excel in these other areas and wants them to excel in giving, too.

Paul's approach is interesting! He was an apostle, which means he had the apostolic authority to command his readers to give. We know he wanted them to give because that’s the point of his writing, but when it sounded like he was about to command them to give, he clarified that he was not doing that. Why? He wanted them to give willingly!

The end of 2 Corinthians 8:3 says, “of their own accord.” Paul pointed out to the Corinthians that the Macedonians gave "willingly. And this is part of the reason God doesn’t want us to tithe or give a certain percentage. He wants us to give willingly out of thankfulness rather than obligation to a command.

Paul is still trying to get the Corinthians to give the money they said they would in the next chapter:

2 Corinthians 9:5 So I thought it necessary to urge the brothers to go on ahead to you and arrange in advance for the gift you have promised, so that it may be ready as a willing gift, not as an exaction...7 Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.

This is almost comical: Paul reminded them of their promise to give by sending Christians ahead to receive their gift. But he still said he wanted it to be a willing gift, not something he had to force out of them. “Not under compulsion” also means giving willingly.

We’re not supposed to give because of external pressure, such as the demands of others. Giving under compulsion resembles taxation more than worship. This is why we don’t pass the plate at Woodland Christian Church.

Paul’s words are clear, which is why it’s disappointing when Christian leaders disobey them. We can’t help but think of televangelists and pastors saying almost anything to get people to give. They will guilt, shame, lie, and make ridiculous promises if it helps them obtain one more dollar. They aren’t trying to help people grow in their relationships with the Lord. Instead, they’re motivated by greed and covetousness.

During my years of ministry I have endured many offering appeals. I have listened to pathetic tales about unbelievable needs. I have forced myself to laugh at old jokes that were supposed to make it easier for me to part with my money. I have been scolded, shamed, and almost threatened, and I must confess that none of these approaches has ever stirred me to give more than I planned to give. In fact, more than once I gave less because I was so disgusted with the worldly approach.”

Warren Wiersbe, The Bible Exposition Commentary, vol. 2: Ephesians–Revelation (Colorado Springs, CO; David C. Cook, 1989), 656.

Mark Twain wrote, “I was so sickened by the long appeal that I took a bill out of the plate.”

Principle Three: Biblical Giving Requires Deciding How Much to Give

Because we are not told how much, it is something we must decide as 2 Corinthians 9:7 states: "Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver." If we were commanded to give a tithe, Paul would have said, “Let each one give a tithe.” Instead, Paul says we must decide. Can I be honest with you? I don’t like these words! I prefer black and white. I wish I were told how much to give.

This means no one can tell you how much to give.

We can learn much about sacrificial giving from the account of the widow's mite in Luke 21:1-4 and Mark 12:41-44. The widow's mite teaches that giving is much bigger than the gift. The gift is an iceberg above the water, and below the surface is the sacrifice that went into it. The gift is a tree, and the roots in the ground are the sacrifice that went into it. Read or listen to this material from Your Finances God’s Way to learn more.

https://youtu.be/nLCGb0opbIk

We can learn about sacrificial giving from the account of the widow's mite in Luke 21:1-4 and Mark 12:41-44. Giving is bigger than the gift.

Table of contentsThe Widow's Mite Shows Sacrifice Is More Important than the AmountThe Widow's Mite Is a Window Into Eternal RewardsOur Sacrificial Giving Is WorshipThe High Priest, Priesthood, Temple, and Sacrifices Under the New CovenantWe See Sacrificial Giving with AbrahamWe See Sacrificial Giving with Animal SacrificesWe See Sacrificial Giving with DavidGive According to Your IncomeWhat About American Christians' Giving?Give Because Our God Is a GiverFootnotes

When Katie and I were part of a home fellowship early in our marriage, a couple joined the group soon after being released from prison. Even though they hadn’t been Christians for long, their affection for the Lord was evident. They were thankful that He had forgiven them, that He would want a relationship with them after their actions, and that He would allow them to begin new lives in Christ. Because of the decisions that led to their incarcerations and the burned bridges with most, if not all, family members and friends, it wouldn’t be too much to say that our home fellowship was just about all the relationships they had.

They were part of our group when Katie was pregnant with Rhea. Everyone was excited for us, but perhaps because this couple had no children or grandchildren, they seemed more excited than anyone else. They desperately wanted to give Rhea a gift when she was born, but as you can guess, they didn’t have much.

They settled on a dirty, smelly blanket, which they put in a torn plastic bag. They were smokers, so we had to put the blanket on the sanitary cycle on our washer quite a few times, but we still couldn’t get rid of the smell. While the blanket didn’t cost much and was never helpful to us, the gift was significant.

Why? Because they had so little, we knew the sacrifice that went into the gift. Giving is much bigger than the gift. If I can use two analogies:

The gift is an iceberg above the water, and below the surface is the sacrifice that went into the gift.

The gift is a tree, and the roots in the ground are the sacrifice that went into the gift.

Everything behind the giving is more important than the gift itself. The premier example of this in scripture is the account commonly called the widow’s mite:

Luke 21:1 Jesus looked up and saw the rich putting their gifts into the offering box, 2 and he saw a poor widow put in two small copper coins.

There’s a lot in commentaries about how much – or how little – she put in. I could bore you with a discussion of the different coins of the day, but I don’t think it’s necessary. You get the point that she put in a tiny amount.

The shocking part of the widow’s mite is that she had only two mites and gave them both. She might have kept one coin for herself, and no one would have blamed her if she had. Instead, she gave both with staggering generosity.

Luke 21:3 And he said, “Truly, I tell you, this poor widow has put in more than all of them.

Jesus called His disciples to talk to them about what He saw. The parallel account in Mark 12:41 says, “Many rich people put in large sums.” Jesus wasn’t impressed with the large sums the rich people contributed. Instead, He drew their attention to the widow's mite. Although the ESV doesn’t include the word “how” in Mark 12:41, most other translations – such as the NASB, Amplified, NKJV, and KJV – say Jesus watched “how” people put money in the offering box.

This is important because it reveals one of the main points of the account: Jesus wasn’t just watching what they gave. He was watching HOW they gave. He looked beyond the amount to the way it was given.

1 Samuel 16:7b The Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.

The widow's mite is an excellent example of this verse because Jesus didn’t look at this woman’s giving as everyone else did. Man would see that the rich people put in the most money, but in verse 3, Jesus said, “Truly I say to you that this poor widow has put in more than all.”

The Widow's Mite Shows Sacrifice Is More Important than the Amount

If they put in large sums and she put in a tiny amount, how could Jesus say this? The answer is in verse 4:

Luke 21:4 For they all contributed out of their abundance, but she out of her poverty put in all she had to live on.”

Jesus isn’t talking about the amount of money. He’s talking about the amount of sacrifice. He isn’t talking about financial giving. He’s talking about sacrificial giving. The rich gave large sums, but they also retained large fortunes, which means they sacrificed little. The widow “put in all that she had, her whole livelihood,” so she sacrificed much.

God judges what we give by what we keep.

G.L. Morrill, Life as a Stewardship: Five Bible Studies of Man's Relation to Things (Louisville, KY: Westminster John Knox, 1924), 19.

So here’s what’s interesting: A few dollars given by some can be much more than hundreds or thousands given by others. Conversely, hundreds or thousands given by some can be much smaller than a few dollars given by others.

The Widow's Mite Is a Window Into Eternal Rewards

If we get an elevated view of the widow's mite, it can serve as a window into how the heavenly reward system works. The widow had no idea Jesus was watching her, just as we easily forget that the Lord is watching us. There’s no indication the widow heard what Jesus said to the disciples, just as we don’t know what the Lord thinks of our giving. We can store up treasure or rewards in heaven:

Matthew 6:19 “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. 21 For where your treasure is, there your heart will be also.

When the widow put the coins into the treasury, it was as though they were deposited into her heavenly account as well, just as we can lay up treasure for ourselves in heaven.

Considering Jesus said she put in more than everyone else, the amount she deposited in eternity was greater than that in the box. She put in two mites on earth but “[laid] up for [herself much more] in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.” On the other hand, the “rich put in much” on earth but little, maybe only two mites, in heaven.

Our Sacrificial Giving Is Worship

Why doesn’t God care as much about the amount we give? The simple answer is He doesn’t need our money. He can accomplish His goals with or without our help. If we give a little but God needs a lot, He has no problem obtaining what He needs because He has plenty of money:

Deuteronomy 10:14 Behold, to the Lord your God belong heaven and the heaven of heavens, the earth with all that is in it.

Psalm 50:10 For every beast of the forest is mine, the cattle on a thousand hills.

Haggai 2:8 The silver is mine, and the gold is mine, declares the Lord of hosts.

God owns everything, so He doesn’t ever think; I sure hope so-and-so will give enough, or I will be in trouble. But this raises another question: If God doesn’t need our money, why does He want us to give? The answer is twofold: First, it is one of His ways of giving to us. He graciously gives us the opportunity to participate in His work.

Second, because giving is an act of worship, He allows us to worship Him. Unfortunately, when we hear the word worship, we typically picture singing in church, but we should think of worship in terms of sacrifice. Our worship isn’t defined by the amount we give. Instead, our worship is defined by the amount we sacrifice.

The High Priest, Priesthood, Temple, and Sacrifices Under the New Covenant

Under the New Covenant, we might believe there’s no high priest, priesthood, temple, or sacrifices, but that’s not true:

There’s still a high priest - Hebrews 4:14 says, "We have a great High Priest who has passed through the heavens, Jesus, the Son of God."

There’s still a priesthood - 1 Peter 2:5 says, "You [are]…a holy priesthood."

There’s still a temple - 1 Corinthians 3:16 says, "Do you not know that you are the temple of God?"

And there are still sacrifices! Notice 1 Peter 2:5 and 1 Corinthians 3:16 don’t say we have a priesthood or temple; they say we are a priesthood and temple, and just like we are priests and the temple, we’re also expected to be sacrifices:

Romans 12:1 I appeal to you therefore, brothers, by the mercies of God, to PRESENT YOUR BODIES AS A LIVING SACRIFICE, holy and acceptable to God, which IS YOUR SPIRITUAL WORSHIP.

Did you catch the relationship between sacrifice and worship? Under the Old Covenant, God accepted the sacrifices of dead animals as worship, but with Christ’s sacrifice, dead animals are no longer acceptable. Instead, we worship by offering ourselves as living sacrifices, meaning our lives are lifted up in worship.

What does this have to do with giving? Giving can be worship, but it must involve sacrifice. Let me give you three examples, bringing us to our next lesson:

We See Sacrificial Giving with Abraham

The “principle of first mention” states that God reveals the truest meaning of words the first time they’re used in the Bible.

Proverbs 22:6 says, "Train up a child in the way he should go," but as parents, we must ensure we go that way too. As Christian parents, we want our children to see the Gospel in us through our lives and parenting, which means we must strive to live it out before our kids.

https://youtu.be/ZkX-q8H6YZ4

Proverbs 22:6 says, "Train up a child in the way he should go," but as parents, we must ensure we go that way too.

Table of contentsDavid's Sins in His SonsAmnon's Evil without David's DisciplineAbsalom's Evil without David's DisciplineAdonijah's Evil without David's DisciplineTrain Up a Child in the Way He Should Go to Avoid Seeing Your Sins in Your ChildrenWhy Didn't David Punish His Sons?Train Up a Child in the Way He Should Go Regardless of Past SinsThe Command to Train Up a Child in the Way He Should Go Is Not Conditional on Our PastsBut Isn't It Hypocritical To...Train Up a Child in the Way He Should Go By ExampleSin In Our Children's Lives Is Sin in Our LivesOur Children Act Like UsKatie's Best Friend Who Committed ApostasyModeling What We Want to SeeWhy Do Pastors' Kids Commit Apostasy?Tell your Children You're a SinnerThe Two Ways Children Find Out Their Parents Aren't PerfectModel Accepting ResponsibilityChoosing to Be Proud or Humble

David's Sins in His Sons

David suffered a lot in his lifetime: the rebellion of his sons, the many sons who were murdered, and the betrayal he experienced from friends. But I wonder if anything was worse for him than seeing his sins in his children.

Amnon's Evil without David's Discipline

David had a son named Amnon, who lusted after his half-sister Tamar. She resisted him, but he overtook her and had his way with her. Here's how David responded when he heard the news:

2 Samuel 13:21 But when King David heard of all these things, he was very angry.

David got very angry, but that’s it. He didn’t do anything. Consider this happened to his daughter, but there’s no record of him punishing Amnon. According to God’s Law, David actually should’ve executed him.

Tamar felt violated and alone. You would expect her to go to her father, David, for help and consolation, but instead, she went to live with her brother, Absalom. I suspect she knew David wouldn’t do anything.

Absalom's Evil without David's Discipline

While Tamar was with Absalom, you can guess how furious he became toward Amnon because of what he did to his sister. I’m not making any excuses for Absalom, but because David didn’t punish Amnon, Absalom decided to take matters into his own hands. He got Amnon drunk and had him murdered. David learned what had happened, so Absalom ran away:

2 Samuel 13:38 So Absalom fled and went to Geshur, and was there three years. 39 And King David longed to go to Absalom. For he had been comforted concerning Amnon, because he was dead.

After three years, the pain of Amnon’s murder subsided, and David wanted to be reconciled with his son, Absalom. There’s only one problem: guess what David doesn’t want to do? Punish him! David’s indulgent attitude toward Amnon is now being repeated with Absalom. David and Absalom are finally reunited:

2 Samuel 14:33 So Joab went to the king (this is David) and told him. And when he (this is David) had called for Absalom, he came to the king and bowed himself on his face to the ground before the king. Then the king kissed Absalom.

This signified David’s reconciliation with his son, but there was no punishment. This failure caused terrible problems. Absalom is back in David’s good graces. He wanted this precisely because he had a plan he couldn’t fulfill while exiled from the land. So next, he steals the people's hearts and turns the nation against his father. David has to escape the land, and Absalom takes David’s wives for himself. Then, in one of the lowest moments of David’s life, his men had to battle against his son.

Don't View Your Children Too Sentimentally

This would’ve been unimaginably difficult, but by this point, David knows the problems associated with not punishing Absalom. So he will command his men to execute him after everything he’s done so no more harm comes to the nation. Right? Nope. When David's men were about to battle against Absalom:

2 Samuel 18:5 Now the king had commanded Joab, Abishai, and Ittai, saying, “Deal gently for my sake with the young man Absalom.” And all the people heard when the king gave all the captains orders concerning Absalom.

I read this and think, “Are you kidding me?” Consider for a moment about everything Absalom has done: he’s a murderer and rapist who stole the throne from his father, and now he’s trying to kill him. He divided the nation, and David says, “Go easy on him. He’s just a kid!” Viewing our children too sentimentally can be dangerous, and David is probably the best example in Scripture.

Adonijah's Evil without David's Discipline

David's son, Adonijah, decided he would be king even though David – and, more importantly, God – had not chosen him to be king. The obvious question is, “How could this young man become so arrogant and selfish?” Here’s the answer:

1 Kings 1:6 [David] had [never] rebuked him at any time by saying, “Why have you done so?”

You can tell Adonijah must’ve been a complete brat growing up, but not only had David never disciplined him, it says David never even asked him why he was doing what he was doing. This is why he ended up the way he did! His life came to an end when he manipulatively went to Solomon’s mother, Bathsheba, to ask if one of David’s concubines could be given to him as a wife. Solomon knew he was trying to steal the throne, so he had him killed.

Train Up a Child in the Way He Should Go to Avoid Seeing Your Sins in Your Children

A man saw a woman that didn’t belong to him. He took that woman anyway. Who am I talking about?

I could be talking about David with Bathsheba.

I could be talking about Amnon with Tamar.

I could be talking about Absalom with David’s wives.

Adonijah didn’t succeed but tried to do this with David’s concubine, Abishag.

A man gave another man an invitation. Then he got the man drunk. After that, he had someone murder him. Who am I talking about?

I could be talking about David with Uriah.

I could be talking about Absalom with Amnon.

Consider:

David said, “I don’t care if that woman is married. If I want her, I’ll take her.”

Amnon said, “I don’t care if that woman is my half-sister; if I want her, I’ll take her.”

Absalom said, “I don’t care if those are my father’s wives; if I want them, I’ll take them.”

Adonijah said, “I don’t care if Abishag is my father’s concubine; if I want her, I’ll take her.”

David looked very cunning, plotting his sexual sin with Bathsheba.

Amnon looked very cunning, plotting his sexual sin with Tamar.

David looked very cunning, plotting the murder of Uriah.

Absalom looked very cunning, plotting the murder of Amnon.

David found his sins coming back to haunt him. His sons looked just like him. It’s one thing when our children sin, but it’s another when we feel like they learned it from us.

A man never sees the worst of himself until it reappears in his child.

Frederick Brotherton Meyer, David: Shepherd, Psalmist, King, page 123.

There are lots of great reasons to pursue holiness as parents. One of the greatest is so we don’t have to see our sins passed to our children.

Why Didn't David Punish His Sons?

David and Moses are arguably the most outstanding leaders in the Old Testament. No other men are like them in terms of sheer leadership. So the obvious question is, how could David, such a strong leader, be such a poor parent? How could a man who led other men in battle and ruled a kingdom so exceptionally have so much trouble leading his own home?

David was unwilling to take charge of his children, demand obedience, or punish them for their sins. But, along with Moses, David is arguably the most outstanding leader in the Old Testament. No other men are like them in terms of sheer leadership. So the obvious question is: How could such a strong leader be such a poor parent? How could a man who led other men in battle and ruled a kingdom so exceptionally have so much trouble leading his own home?

The answer is David’s sons deserved the death penalty, but how could David – who had himself committed crimes deserving the death penalty – carry out that punishment against his sons who followed his example?

David couldn’t punish his sons because of his sin-filled past. He sees what they’ve done but knows he’s done worse. He feels he lacks the moral authority to punish them because of his failings.

When Absalom rapes Tamar, David is angry, but he takes no action because of his sexual sin.

When Absalom murders Amnon, David does nothing because he, too, has committed murder!

Train Up a Child in the Way He Should Go Regardless of Past Sins

This is one of the great lessons we can learn from David. David felt guilt and shame regarding the sins he committed. But he dealt with this guilt and shame the wrong way. He let it make him soft and indulgent toward his children.

Here’s what David could’ve said to his sons, and if you read this and your past sins discourage you from disciplining your children, here’s what you can tell yours, too: "I know the danger associated with not restraining yourself from sin. I don’t want you to make the same mistakes as me. I’ve paid a terrible price for my sins. I don’t want you to have to pay that price too.” Real love looks our children in the eyes and says: “I want you to grow up to be a better man or woman than me. That’s why I’m disciplining you for this.”

The Command to Train Up a Child in the Way He Should Go Is Not Conditional on Our Pasts

Consider these two well-known proverbs about disciplining our children:

Proverbs 13:24 He who spares his rod hates his son,

Over the last few months, while a man in our congregation was dying of cancer, I developed a burden to equip the church to minister to those mourning. Job's friends set a great example in Job 2:11-13. Read on to learn six ways to provide biblical comfort for those who mourn.

https://youtu.be/Z8p6MIINBTo

Learn six ways to provide biblical comfort for those who mourn. In Job 2:11-13, Job's friends set a great example at first.

Table of contentsFirst, Provide Biblical Comfort for Those Who Mourn By Being Like Job’s Friends (at the Beginning)Comforting without Saying Anything?Second, Provide Biblical Comfort for Those Who Mourn By Taking the InitiativeThird, Provide Biblical Comfort for Those Who Mourn By Dealing with Silence WiselyFourth, Provide Biblical Comfort for Those Who Mourn By Being EmpatheticDistinguishing Between Sympathy and EmpathyBeing Empathetic Is Incredibly DifficultFifth, Provide Biblical Comfort for Those Who Mourn By Recognizing Some Can Comfort Better than UsChildren Comforting ChildrenThose with Similar Experiences Comforting Each OtherA Woman Who Also Lost Her Brother to a Drug OverdoseThe Bauskas Comforting the OrdwaysFeeling Inadequate ComfortingWhy Everyone Must Be Involved in ComfortingSixth, Provide Biblical Comfort for Those Who Mourn By Making Yourself UncomfortableWedding, Births, and DeathsPerfect Comfort Is Not Until the Next Life

The previous post, Learning to Weep With Those Who Weep, was about what we should not do when what we shouldn’t do when comforting those who mourn. This post is about what we should do. Here are six ways to provide biblical comfort for those who mourn.

First, Provide Biblical Comfort for Those Who Mourn By Being Like Job’s Friends (at the Beginning)

I know Job’s friends are the proverbial bad friends. When you want to tell people they are bad friends, you tell them they are like Job’s friends. So you might look at this lesson and wonder if I made a mistake. But Job’s friends started off well. Look at Job 2:11:

Job 2:11 Now when Job's three friends heard of all this evil that had come upon him, they came each from his own place, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. They made an appointment together to come to show him sympathy and comfort him.

Notice three things about Job's friends:

Each man came from his own separate place. They didn’t live near each other.

They made an appointment to meet to travel to see Job. This is the ancient world before people had cell phones or cars to drive. I don’t know how far they lived from each other and then how far it was to travel to Job, but I’m sure this was no small thing.

They wanted to do two things. First, they wanted to show him sympathy, and second, they wanted to comfort him. We’ll talk about sympathy later. For now, let’s see how they comforted him:

Job 2:12 And when they saw him from a distance, they did not recognize him. And they raised their voices and wept, and they tore their robes and sprinkled dust on their heads toward heaven.

They wept with him. Romans 12:15 says, "Weep with those who weep." Job’s friends are a great example of this. First Corinthians 12:26 says, "If one member suffers, all suffer together." They suffered with him as well:

Job 2:13 And they sat with him on the ground seven days and seven nights, and no one spoke a word to him, for they saw that his suffering was very great.

Job’s friends continue to impress! We tend to read verses quickly, but think about what this says because it is incredible: they sat on the ground for seven days and seven nights and didn’t say a word!

Comforting without Saying Anything?

Verse eleven says they were going to comfort him. If we were asked what it means to comfort someone, wouldn’t we think it involves saying something? But they comforted him without saying anything, and we’re told the reason why: because they saw that his suffering was great.

Suffering and words are practically inversely related: the greater the suffering, the fewer the words. When people learn someone is going through something difficult, they want to visit but don’t know what to say. Most of the time, when you are with suffering people, the best thing you can do is be with them and listen. It is called the ministry of presence. You won’t probably won’t have to say much.

Second, Provide Biblical Comfort for Those Who Mourn By Taking the Initiative

Job’s friends made an appointment to meet and coordinate their travel to see him, but Job didn’t seek them out. When people are suffering, they don’t usually ask for help, a meal, or to be visited. Typically, we have to do these things without being asked.

Social media is one of the greatest threats to comforting those who are mourning and to the Ministry of Presence. I’m not saying social media can’t be used in positive ways. However, social media makes people feel like sending a message is the same as visiting.

I understand if we live on the other side of the country and it isn’t reasonable to visit, then sending a message telling people we are praying for them and asking if there is anything we can do is reasonable. But, over the years, I haven’t heard people talk about how encouraging it was when they got a message. I have heard people say how encouraging it was when someone visited them or brought them a meal.

Third, Provide Biblical Comfort for Those Who Mourn By Dealing with Silence Wisely

When did Job’s friends start looking like bad friends? When they started talking! A good principle is: if you can’t improve on silence, don’t. I know silence can be awkward, but when silence is best, let there be silence.

But this is a wisdom issue that requires balance because there are times we should talk, and people are waiting for us to talk. So, if you’re confident you should improve on silence, let me give you recommendations:

Read scripture, and I recommend going into these situations with verses in mind. Here are some recommendations: Psalm 23, Psalm 48:14, Psalm 116:15, Isaiah 43:1-2, Revelation 21:3-4, John 11:25, 1 Corinthians 15:35-58, 2 Corinthians 5:1-10

Pray for healing and comfort. Assuming the person is a believer, you can thank God for the gospel, thank God that the person’s suffering will end soon, and thank God the person will soon be in Christ’s presence.

Share encouraging memories. Friends and family want to know their loved one will not be forgotten, and sharing memories communicates that the person will be remembered. Plus, hearing memories can bring people joy that combats the grief. They know the person is physically gone, but in a small way, it seems like the person is still here.

Sing even if you don’t think you have the best voice. People will often sing with you if it’s a familiar song.

Fourth, Provide Biblical Comfort for Those Who Mourn By Being Empathetic

Job 2:11 says Job’s friends wanted to show him sympathy. I’m not saying this would have saved them from the problems they caused later, but maybe it would have helped if they pursued empathy instead.

The Bible commands sympathy and empathy, and they are different:

Sympathy is feeling for someone, but empathy is feeling with someone

Sympathy is understanding someone’s feelings, but empathy is feeling someone’s feelings

Here’s a verse about sympathy:

1 Peter 3:7 Husbands, live with your wives IN AN UNDERSTANDING WAY, showing honor to the woman as the weaker vessel, since they are heirs with you of the grace of life, so that your prayers may not be hindered.

This verse commands us as husbands to understand our wives or be sympathetic to them. We should think about what our wives are going through and strive to live with them according to that understanding. But this is not empathy. Empathy means trying to experience what someone is experiencing.

Distinguishing Between Sympathy and Empathy

We must understand the difference between sympathy and empathy because the two verses we have been focusing on command empathy. We are not just to understand what people are experiencing; we are to do our best to put ourselves in their place and try to feel what they are feeling:

Romans 12:15 Rejoice with those who rejoice, weep with those who weep.

If this verse were about sympathy, it would say to be happy for those rejoicing or sad for those weeping. Instead, it says to do what they are doing - rejoice and weep - because we feel what they are feeling.

1 Corinthians 12:26 If one member suffers, all suffer together; if one member is honored, all rejoice together.

It doesn’t say that if one member suffers, everyone is sad for them, or if one member is honored, everyone is happy for them. Instead, everyone suffers with the suffering person and rejoices with the honored person because we are supposed to try to feel their suffering and feel like we are being honored.

Remember, Job’s friends accused him of being a horrible sinner. According to their theology, God only lets evil people suffer, so because Job suffered so much, he must be terrible. Job responded by describing his innocence and righteousness. Here's one of the reasons Job said he was a righteous man:

Job 30:25 Did not I weep for him whose day was hard? Was not my soul grieved for the needy?

Job declared that he was empathetic.

Being Empathetic Is Incredibly Difficult

I am not the best at empathy. I am not talking about this because I’m great at it. Instead, I am trying to rightly divide God’s Word and tell you what it says, and I recognize it is challenging.

Sympathy is no small thing. It requires listening well, concentrating on what the person says, and trying to understand them. These things are important. But they are not empathy. Empathy requires trying to put ourselves in the suffering person’s position to feel what they are feeling, doing our best to imagine what happened to them is happening to us.

Every believer is expected to “weep with those who weep” (Romans 12:15; see also 1 Corinthians 12:26). When we mourn with those who mourn, we should avoid certain things, such as trying to cheer people up, competing with them by sharing our own stories of grief, or being false prophets by telling them things will get better.

https://youtu.be/vi8cWm5JMII

Every believer is expected to “weep with those who weep” (Romans 12:1). When we mourn with those who mourn, we should avoid certain things.

Table of contentsWe Must All Weep with Those Who WeepI Wasn't Equipped to Weep with Those Who WeepFirst, Don’t Try to Change the MoodAn Entire Book About WeepingSecond, Don’t “Pour Vinegar on Soda”Elkanah's Insensitivity to His Wife, HannahThird, Don’t Try to CompeteFourth, Don’t Be a False ProphetLearning from Job's FriendsPeople's Responses When My Brother Passed AwayWhy We Can Weep with HopeJob Wept with Hope

If I had to choose one verse to summarize my ministry, it would be:

Ephesians 4:12 [pastors are] to equip the saints for the work of ministry.

We tend to think pastors are the only ones in ministry, but the Bible says pastors are supposed to equip the saints to do the work of the ministry.

In John MacArthur's sermon, “The Foundation for Fifty-Five Years of Ministry,” he wrote about the need for everyone to minister:

“I understood the church had to be a place of mutual ministry, fellowship, spiritual gifts in one another. We have gifts that we minister to others. I have a spiritual gift for you. My gift is not for me, it’s for you. You have spiritual giftsspeaking gifts, serving gifts…Every one of us fits into the body of Christ in a way that the Spirit of God has designed for us to have a ministry that is critical to the life of the church.

Grace Church has always had that. In the early years, the first article ever written on Grace Church was…titled ‘The Church with 900 Ministers.’ We had 900 people at the time. And what struck him was these were not spectators; these people were really caring for each other. He picked that up on his own.

That article got a lot of traction because people didn’t think of churches in that sense. But we were heavily on a bent on giving instruction on the mutual ministry of God’s people to each other in a church so that we’re not spectators. Things that go on around here, you could never ever imagine that I did them. When I come here, I’m as shocked as you are at everything. Who does all this? This church has always understood fellowship, mutual ministry, caring for each other.”

I have the same desire for Woodland Christian Church. I’m thankful so many serve because each person plays a vital role in the church family. Part of the ministry you should be equipped for is visiting the hurting. I will cover this in two posts. This post covers what we shouldn’t do when weeping with those who are weeping, and the other post, Six Ways to Provide Biblical Comfort for Those Who Mourn, covers what we should do.

We Must All Weep with Those Who Weep

Scripture contains verses for specific people, such as husbands, wives, children, single people, widows, older people, and younger people. Scripture also contains verses for everyone regardless of their season of life. Romans 12 is one of those chapters written to anyone and everyone.

The chapter begins with familiar verses appealing to us to present our bodies as living sacrifices. It is followed by the command not to be conformed to the world but to be transformed by renewing our minds. Then verses 3-8 encourage us to use God's gifts. Finally, in verses 9-21, Paul has a section titled “Behave like a Christian” or “Marks of the True Christian.” These verses are written to every Christian, and Romans 12:15 says:

Romans 12:15 Rejoice with those who rejoice, weep with those who weep.

If people have the gift of leadership but not the gift of service, they can’t say, “I’ll be in charge, but don’t expect me to serve.” Or if people have the gift of ministry but not the gift of encouragement, they can’t say, “I’ll minister, but I won’t encourage.” Or if people have the gift of teaching but not the gift of mercy, they can’t say, “I’ll teach, but I won’t be merciful.” While people with the gift of mercy, service, or encouragement might find it easier to weep with those weeping, Romans 12:15 says it is everyone’s responsibility. Similarly:

1 Corinthians 12:26 If one member suffers, all suffer together; if one member is honored, all rejoice together.

I want to equip us to weep with those weeping and suffer with those suffering.

I Wasn't Equipped to Weep with Those Who Weep

I wasn’t equipped in this area. I think my first introduction to weeping with those who weep was in 2007; not long after I started pastoring, I went with another pastor to visit a young girl who was dying of a brain tumor. I thought we would visit with her, but she could only get out of bed for a few moments before she had to return. We mainly visited with her father and, I believe, her grandmother, who were understandably devastated by what was happening.

I had no idea what to say, so I’m unsure if I said anything besides introducing myself when I arrived and saying goodbye when we left. I hate to say it, but I thought the pastor with me did a terrible job. He tried to deliver the previous Sunday’s sermon to the father and grandmother, but that didn’t go well. It wasn’t the time or place.

I know I’m not the only one who has wondered what to say or how to act in these situations. Two of my fellow elders permitted me to share that when I was driving to see the family of a boy who drowned and the family of a man dying, they asked how to handle the situation. Over the years, people have told me, “I want to visit so-and-so, but I don’t know what to say,” or “I heard what happened to this person, and I want to say something, but I’m afraid of saying the wrong thing.”

First, Don’t Try to Change the Mood

It makes sense that we should rejoice with those who rejoice. When people are prosperous, we should celebrate with them and be happy for them. We shouldn’t be downers and start complaining or sharing about our problems, ruining the mood. But the part that might not sound like what we would expect is that we are also told to weep with those who are weeping and suffer with those who are suffering…versus helping them feel better. In other words, we might expect the verses to read this way:

Romans 12:15 Cheer up those who are weeping.

1 Corinthians 12:26 If one member suffers, encourage him or her.

Instead, we should weep and suffer with them, so we shouldn’t try to change the mood. Consider these verses:

Ecclesiastes 3:1 For everything there is a season, and a time for every matter under heaven

Solomon lists different seasons, and here are two of them…

Ecclesiastes 3:4 a time to weep, and a time to laugh; a time to mourn, and a time to dance

There are acceptable times and seasons to weep and mourn.

An Entire Book About Weeping

Many books of the Bible are associated with specific topics. For example:

Proverbs is a book about wisdom. God has given us an entire book to help us become wise.

Job is a book about suffering. God has given us an entire book to understand suffering.

Song of Solomon is a book about romance. God has given us an entire book to understand romance.

Philippians is a book about joy. God has given us an entire book to hep us be joyful.

And we have a book called Lamentations. Lamenting is synonymous with weeping. In other words, God has also given us an entire book about weeping and lamenting. And many of the Psalms are laments. God wants us to be familiar and comfortable with this topic.

Second, Don’t “Pour Vinegar on Soda”

Elkanah tried to encourage his wife, Hannah. Of course, it has to be a husband trying to fix things for his wife, right? But in the process, he did more harm than good. Three things made Hannah’s life very difficult:

First, her husband, Elkanah, is also married to another woman, Peninnah. Talk to any woman whose husband has a second wife, and she’ll tell you how hard her life is. You may wonder why some men in Scripture took multiple wives. God never condoned this. It is descriptive versus prescriptive. Polygamy portrays the sad reality of ancient cultures.

Luke 7:35 [Jesus said], “Wisdom is justified by all her children.”

Justified means declared right. The wisdom of decisions is justified or shown to be right by the children or by what’s produced from the decision. Polygamist marriages were always characterized by turmoil and strife instead of peace and harmony, showing foolishness versus wisdom.

Second, Hannah’s life is difficult because her husband’s other wife, Peninnah, is cruel to her.

Third, Peninnah could have children, but Hannah could not. It is bad enough not to be able to have children, but how much worse is it when your husband’s other wife can?

1 Samuel 1:4 On the day when Elkanah sacrificed, he would give portions to Peninnah his wife and to all her sons and daughters. 5 But to Hannah he gave a double portion, because he loved her, though the Lord had closed her womb.

While we are on the subject of weeping and suffering, I would be remiss if I didn’t point out that we are looking at one of the most common causes of grief, especially for women: not being able to have children. I know this can be a difficult trial for women in the church: They see other women having children, and they see the church celebrating those women having children. But when they have trouble having a child, I can only imagine how difficult that must be.

1 Samuel 1:6 And her rival used to provoke her grievously to irritate her, because the Lord had closed her womb. 7 So it went on year by year. As often as she went up to the house of the Lord, she used to provoke her. Therefore Hannah wept and would not eat.

Christ is whose Son? Jesus asked, "David says in the Book of Psalms, “‘The Lord said to my Lord.”’ David thus calls him Lord, so how is he his son?” (Luke 20:41-44; see also Matthew 22:41-46 and Mark 12:35-37). How can David call the Messiah “Lord” if the Messiah is also his Son? How can the Messiah be both David’s Lord and Son?

https://youtu.be/ZFUfdbyV40Y

Christ is whose Son? How can David call the Messiah “Lord” if the Messiah is also his Son? (Luke 20:41-44 and Matthew 22:41-46).

Table of contentsThe Jehovah's Witnesses Deny that Jesus Is GodThe Jews Didn’t Think the Messiah Was GodThe Paradox of the Messiah Being the Root and Offspring of DavidThe Majority Knew the Messiah Is the Son of DavidHow Can Jesus Be David's Son and Lord?Jesus Showed the Messiah Is GodJesus Showed There Is a ResurrectionTruth Brings AccountabilityOur Accountability

When I was an elementary school teacher, an aide in my classroom was a Jehovah’s Witness. She was a sweet old woman, and we enjoyed each other. We had many of the same values. She not only helped me when I taught academics, but she also tried to reinforce the lessons on character that I taught. We would have pleasant conversations about our theological differences. I would share my questions about Jehovah’s Witnesses. Sometimes, she would respond. Other times, she would tell me she had to look into it, and then she would return with a copy of The Watchtower, the Jehovah’s Witnesses magazine.

She must have told her husband about me because he came to my house with another Jehovah’s Witness one day to talk to me. We jumped right to a discussion of who Jesus is. It resembled this morning’s passage. In the parallel account in Matthew 22:42, Jesus asked the religious leaders, “What do you think about the Christ?”

In answer to the question of who Jesus is, the man opened his New World Translation, the Jehovah’s Witness translation of the Bible, pointed to a verse in Matthew and said, “Jesus is the Son of God. See right here?”I said, “But you don’t think He’s God, do you?He said, “No. It says right here he’s the Son of God.”

The Jehovah's Witnesses Deny that Jesus Is God

The Jehovah’s Witnesses claim that when Jesus said He was the of God, He wasn’t claiming to BE God. But the Jews in Jesus’s day understood that when Jesus claimed to be the Son of God or to have God as his father, He was claiming equality with God:

John 5:17 Jesus [said], “My Father is working until now, and I am working.” 18 This was why the Jews were SEEKING ALL THE MORE TO KILL HIM, because…he was even calling God his own Father, making himself equal with God.

They wanted to kill Him because they thought He was committing blasphemy, and this was the punishment for blasphemy:

Leviticus 24:16 Whoever blasphemes the name of the Lord shall surely be put to death. All the congregation shall stone him.

Here’s another example:

John 10:30 I and the Father are one.” 31 The Jews PICKED UP STONES AGAIN TO STONE HIM. 32 Jesus [said], “For which [good work] are you going to stone me?” 33 The Jews answered, “It is not for a good work that we are going to stone you but for blasphemy, because you, being a man, make yourself God.”

Think about when Jesus healed the paralytic’s sins:

Luke 5:20 [Jesus] said, “Man, your sins are forgiven you.” 21 The scribes and the Pharisees [said], “Who is this who speaks blasphemies? Who can forgive sins but God alone?”

Because only God can forgive sins, to claim to forgive sins was to claim to be God, and that was blasphemous.

John 8:58 Jesus said to them, “Truly, truly, I say to you, before Abraham was, I am.” 59 So they picked up stones to throw at him.

Pastor Nathan has made fun of me for years for correcting people’s grammar. He even got me one of my favorite sweatshirts, identifying me as part of the grammar police. I correct my kids’ grammar all day, which they love. They always say to me, “Daddy, thank you so much for all you’re doing to help us speak and write good.” Then I say, “Speak and write well.”

So, of course, being the grammar Nazi that I am, I caught Jesus’s grammar mistake. He said, “Before Abraham was, I am,” versus before Abraham was, I was.” The religious leaders wanted to stone Him because they were legalistic and bothered by lousy grammar even more than me.

No, they wanted to stone Jesus because they understood He was declared that He was God. He used the “I AM” title God gave Himself in Exodus 3:14 when speaking to Moses at the burning bush.

The Jews Didn’t Think the Messiah Was God

Why did the religious leaders accuse Jesus of blasphemy when He claimed to be the Son of God but not when He claimed to be the Messiah? The answer is pretty simple: When Jesus claimed to be the Son of God, they thought it was blasphemous because it was claiming to be God. But when Jesus claimed to be the Messiah, they did not think it was blasphemous because they didn’t think claiming to be the Messiah was claiming equality with God.

The Jews thought the Messiah would be someone like Moses, David, or Solomon:

He would deliver them from Rome like Moses delivered the Israelites from the Egyptians

He would be a great military leader like David and defeat their enemies like David defeated the Philistines

He would be a wise king like Solomon who would make the nation wealthy and powerful like it was under Solomon

The Jews thought the Messiah would be Moses, David, and Solomon rolled into one. They thought he would be a great, wise, and powerful manand the keyword is man. They thought he would be a man, but not God.

Remember this because it provides the background to understand this morning’s verses.

The Paradox of the Messiah Being the Root and Offspring of David

Consider how Jesus described Himself in this verse:

Revelation 22:16 (NKJV) “I am the ROOT and the OFFSPRING of David, the Bright and Morning Star.”

Jesus said He is both David’s root and David’s offspring. How could He be both? This title comes from Isaiah 11:

Isaiah 11:1 There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.

The Hebrew word for shoot is ḥōṭer, which means branch, which is why the second half of the verse says branch. Hebrew writing commonly involves saying the same thing with two different words. Jesse is David’s father, and he’s called a stump, so to say that a shoot or branch will come from this stump is to say that the Messiah will come from or be a descendant of Jesse, and we know in particular the descendent of Jesse’s son, David:

Isaiah 11:10 In that day the root of Jesse, who shall stand as a signal for the peoplesof him shall the nations inquire, and his resting place shall be glorious.

Continuing the tree analogy, the Messiah is now called the root of Jesse. A root is the source of something. So, now the Messiah is the root or source of Jesse and his family.

A paradox is a statement that seems contradictory, inconsistent, or absurd but is still valid, and there’s a paradox in these verses. We are told the Messiah will be a descendent of the house of Jesse and the source of the house of Jesse:

How could the Messiah come from the house of Jesse and be the source of the house of Jesse?

How could the Messiah be the source of a family and be that family’s descendent?

This is the background of Jesus’s question to the religious leaders.

The Majority Knew the Messiah Is the Son of David

Matthew 22:41 Now while the Pharisees were gathered together, Jesus asked them a question, 42 saying, “What do you think about the Christ? Whose son is he?” They said to him, “The son of David.”

The religious leaders have been questioning Jesus, but now He questions them. They tried to trap Jesus, but He didn’t do the same with them. Instead, He tries to get them to think about who He is…for their good. The Pharisees affirmed that the Messiah is the Son of David. This was common knowledge. Listen to blind Bartimaeus when Jesus passed by:

Luke 18:38 He cried out, “Jesus, SON OF DAVID, have mercy on me!” 39 [People told] him to be silent. But he cried out all the more, “SON OF DAVID, have mercy on me!”

Blind Bartimaeus knew the Messiah was the son of David. Listen to the way the Canaanite woman cried out:

Matthew 15:21 Jesus…withdrew to…Tyre and Sidon. 22 A Canaanite woman…came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.”

Even a Canaanite knew the Messiah was the Son of David.

How Can Jesus Be David's Son and Lord?

Now, we can look at Luke 20:41 to see what Jesus said next:

Luke 20:41 But he said to them, “How can they say that the Christ is David's son? Luke 20:42 For David himself says in the Book of Psalms, “‘The Lord said to my Lord, “Sit at my right hand, 43 until I make your enemies your footstool.”’ 44 David thus calls him Lord, so how is he his son?”

The quote is from Psalm 110, which is quoted in the New Testament more than any other Psalm. The religious leaders knew this was a messianic Psalm, which is to say they knew it was about the Messiah.

Jesus’s question implies a problem or difficulty with saying the Messiah is David’s son. Previously, you might have said, “What is the big deal about the Messiah being David’s son?” But now you have the background from Isaiah 11 to understand the paradox. Jesus spelled out the paradox for them:

How can David call the Messiah “Lord” if the Messiah is also his Son?

How can the Messiah be both David’s Lord and Son?

Rephrasing Jesus's question to better understand it:

Rephrase 1: David said, “The Lord (God) said to my (David’s) Lord (the Messiah), ‘Sit at my right hand until I make your enemies your footstool.’”

Rephrase 2: God said to the Messiah (David’s Lord), ‘Sit at my (God’s) right hand until I (God) make your (the Messiah’s) enemies your footstool.’”