My family has been celebrating with Highland’s Burris family because their daughter Chelsie is engaged to be married this April to a great young man named Bryan. Chelsie used to watch our children during the summers while Kendra and I went to work. We feel like Chelsie is part of our family. It’s hard to believe that she’s now recently graduated from college, getting married, and moving out to start a new life.
A few years ago, some researchers followed young adults like Chelsie as they left home and started a new life.[1] After some months passed, the researchers polled them. “What most surprised you about living on your own?” they asked these young adults. The researchers wanted to know “What most surprised you about living on your own?” What do you think they said? Take a moment and share with the person next to you what you think most surprised young adults when they started a new life on their own…
Here are the top answers:
- The high cost of living
- Difficulty in saving money
- The number of financial decisions that must be made
- Difficulty paying all the bills
- The challenges finding a job
Their top answers all had to do with money. What most surprised young adults about their new life were the challenges associated with money. Money and the challenges attached to it were a greater part of life than they anticipated.
We’ve been talking on Sunday mornings about renovation. We’re looking at what it means to reorient ourselves around God’s vision for life. We’ve explored some issues about renovating our character. We’ve talked about renovating our relationship with God. And last Sunday we explored what it would mean to renovate the 100 interactions we have with people every day. Today, we tackle what may be the most difficult renovation project: our approach towards money. It is difficult because we often are unaware of how central money and its use are when it comes to our new life in Christ. Money and the challenges attached to it are a greater part of the Christian life than we may anticipate. Money is a much bigger deal to God than we may imagine. As a result, renovating that area of our life may call for greater sacrifice than any other renovation project.
There are few texts which make this point better than our text this morning: 1In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness. (Lk. 3:1-2 ESV). Ever the historian, our author Luke floods us with details. He mentions five secular leaders and two religious leaders reigning during the time he writes about. Luke’s five secular leaders are Tiberius Caesar, Pontius Pilate, Herod, Philip, and Lysanias.
- Tiberius was emperor of the Roman Empire.
- The next four served under Tiberius. A man named Herod the Great once ruled over much of the area where Jesus lived. Upon his death, his kingdom was divided among his three sons—Archelaus, Herod Antipas, and Philip.[2] Archalaus ruled so badly that he was fired. Pontius Pilate was placed in his stead.[3]
- The next two in Luke’s list—Herod (Antipas) and Philip—were the other two sons of Herod the Great.[4]
- Finally, Lysanias ruled over the remaining part of that kingdom.
This list covers the political world that would have existed in Jesus’ day. These were the political leaders whose word was law. Whatever Tiberius, Pontius, Herod, Philip, and Lysanius said went.
The remaining two in Luke’s list—Annas and Caiaphas—were to the religious world what the first five were to the political world. Annas had been the high priest—perhaps the most revered position in Judaism. Caiaphas, his son-in-law, was now the high priest. These were the religious people whose word was law. What Annas and Caiaphas said went.
But there was one political word greater than the word of Tiberius, Pontius, Herod, Philip, and Lysanius. There was one religious word greater than the word of Annas and Caiaphas. Luke mentions in vs. 2 that “the word of God came…” There’s the political word of the emperor and his 4 governors. There’s the religious word of the high priest and his predecessor. Then there’s the word of God. What interests Luke is the word of God.
Perhaps it so interests Luke because this is a word that has been missing. There’s been no word from God granted to any prophet since Malachi in about 460 B. C. [5] Not a word has leaked out of the gates of heaven for more than 460 years. But now Luke says, “the word of God came.” The people have had 460 years of words from political junkies. They’ve had 460 years of words from religious fanatics. But finally, they get a word from God.
And what does God say after 460 years of silence? Imagine if you were God. And you decided to give one speech every 460 years. What would your speech say? Here is God’s: 3And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. 4As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough places shall become level ways, 6 and all flesh shall see the salvation of God.'” 7He said therefore to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8Bear fruits in keeping with repentance. And do not begin to say to yourselves, ‘We have Abraham as our father.’ For I tell you, God is able from these stones to raise up children for Abraham. 9Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.” (Lk. 3:3-9 ESV).
The first words from God’s mouth, through John the Baptist, are not pleasant. Repentance. Sin. Wrath. Fire. These are the things God wants to talk about after 460 years. Why? One clue is found in John’s warning in vs. 8: And do not begin to say to yourselves, ‘We have Abraham as our father.’ Abraham was their religious hero. He was the first Jew. And there seems to be an overreliance among John’s audience on their religious heritage and history as it relates to Abraham. There are times when our spiritual life is comprised solely of religious heritage and history rather than a true heart for God. [PP There are times when our spiritual life is comprised solely of religious heritage and history rather than a true heart for God.] That seems to be the case here. Life with God has been minimized to heritage and history. “My grandparents were Jews, my parents were Jews, and I’ve been a Jew all my life. That’s what matters to God.” But John tells them, “You may be sons of Abraham—you may have roots in the Jewish faith—but you’re acting like a brood of vipers—you’re behaving like sons of a snake.” What snake is John talking about? He’s probably got in mind the serpent in the Garden of Eden, that symbol of evil and of the devil.[6] After watching these people for 460 years, God could care less about their heritage and history. He could care less if they and their parents and grandparents are followers of Abraham. What matters to God is the state of their heart. And from God’s perspective, what’s in their heart looks nothing like Abraham and everything like the devil.
For this reason, John demands they undergo renovation. He uses words from the Old Testament prophet Isaiah to explain: 4As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall become straight, and the rough places shall become level ways, 6 and all flesh shall see the salvation of God.'” John’s trying to get these people ready for a new life with the Lord—“prepare the way for the Lord.” And this new life with Jesus calls for major renovation. If they are going to be prepared for the Lord, then there are valleys that must be filled, mountains and hills that must be made low, crooked places that must be straightened out, and rough places that must be made level. John’s talking about heart renovation. [7] There are deep valleys of sin which need to be filled in when it comes to this new life with Jesus John is preparing them for. There are tall mountains of sin which need to be made low when it comes to this new life with Jesus. There are crooked places of sin which need to be straightened out. And there are some extraordinarily rough places of sin that need to be leveled. For John, the new life in Jesus was not about religious heritage or history but about a radically renovated heart.
But what specifically do God and John have in mind? Is there a specific sin which has so fractured these people’s hearts that it’s left a valley? Is there one failure so gigantic that it’s the Mount Everest of their hearts? Is there one shortcoming so crooked that it’s made it impossible for them to live straight? Is there one moral challenge so destructive that it’s turned what ought to be a smooth heart into one covered with gravel? What problem with the human heart is so great that it’s brought God out of silence after 460 years?
Ask yourself: What is the most significant human shortcoming today? What is the most challenging moral or spiritual problem facing us today? Take a moment and share your answer with the person next to you: What is the most challenging moral or spiritual problem of our day?
Here is what God and John identified as the most challenging moral or spiritual problem of their day: 10And the crowds asked him, “What then shall we do?” 11And he answered them, “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.” 12 Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13And he said to them, “Collect no more than you are authorized to do.” 14Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.” (Lk. 3:10-14 ESV).
Three groups come to John asking, “What shall we do?” “John, can you identify the specific valley, the specific mountain, the specific crookedness, or the specific roughness you see in our hearts so that we can get ready for Jesus?” And John gives all three groups the same answer. It has to do with their misuse of possessions.
First, listen to John’s conversation with the crowds: 10And the crowds asked him, “What then shall we do?” 11And he answered them, “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.” These crowds are not the rich and famous. But they are people who have enough that they could share if they cared to. These crowds are people with plenty. For example, they have two tunics. The tunic is a body-length garment that goes on first followed by a cloak. In Jesus’ day, a typical person might wear a tunic and then a cloak over the tunic. [8] John says, “Look, some of you have plenty of clothes while others go without clothes. Share.” John says the same thing regarding food. “Look, some of you have plenty of food while many go without food. Share.” The single most important thing the crowds can do to get ready for life in Jesus is stop hoarding their possessions and start sharing possessions.
One of the greatest challenges some face to the new life in Christ is the misuse of plenty which leads to hoarding possessions. This is the most rarely recognized misuse of possessions. These are not people who shoplift or break into banks. These are honest and kind. But they’ve become blind to the real financial and material needs of people around them. They have plenty while others live in poverty. We who have plenty are quick to hoard that plenty for our own use. And John says that if you’re going to go for this new life in Christ, that’s the first thing you’re going to have to address: your misuse of plenty that leads to hoarding possessions.
Next, John addresses the tax collectors: 12 Tax collectors also came to be baptized and said to him, “Teacher, what shall we do?” 13And he said to them, “Collect no more than you are authorized to do.” The Romans taxed people by farming out the taxing rights to the highest bidder. The successful bidder would pay Rome the amount he bid, but he would collect more taxes than that to pay expenses and to give himself a profit. Often they taxed more than was necessary in order to increase profit. This caused people to hate tax collectors. And a vicious cycle developed: the more they overtaxed the people, the more they were hated by the people, and the more they were hated by the people, the more they overtaxed the people.[9] And John tells them that if they wish to experience the new life in Christ for which he’s come to prepare them, that cycle must stop. They are misusing their position to acquire possessions.
Some of us are in positions which provide the opportunity to acquire resources or wealth. And that position tempts us to acquire more than we need. One of the greatest challenges some face to the new life in Christ is the misuse of position that leads to acquiring possessions. And John says, “That’s got to stop.” “That’s the darkest valley in your heart. That’s the most mountainous sin in your life. That’s the most crooked part of your character. That’s the roughest place in your soul.”
Finally, John addresses the soldiers: 14Soldiers also asked him, “And we, what shall we do?” And he said to them, “Do not extort money from anyone by threats or by false accusation, and be content with your wages.” We don’t know for sure if these are Roman soldiers working for the enemy or Jewish soldiers trained to fight the enemy. Given John’s rant about religious heritage and history, I suspect these are Jewish soldiers. And of all the temptations which soldiers face, the one that draws the most attention is this: their misuse of power that leads them to seize possessions. These aren’t tax collectors to whom you are already obligated to give something and they slyly take just a little more than they ought. These are soldiers who by force, threat, and extortion seize possessions from others.
One of the greatest challenges some face to the new life in Christ is the misuse of power that leads to seizing possessions. This, of course, is the vilest form of greed. It’s the politician who takes bribes from corporations. It’s the accounting firm which cooks the books to gain a lucrative contract. It’s the deadbeat dad who buys the latest car and TV but never pays his child support. And John says, “If you’re going to live this new life in Christ for which I’ve come to prepare you, that’s got to stop. That’s number one on the list.”
John says the same thing to all three groups. This one thing is what got God talking after 460 years. And God was so passionate about it that he said it three times. In nutshell, here’s God’s message: Stop striving for more possessions and start sharing more possessions. Our unwillingness to do this is the single most critical issue keeping us from being fully prepared for a new life in Christ. And our willingness to do this is the single most important proof that we are truly ready for new life in Christ.
I believe some of the teenagers at Highland are the ones most leading the way in this regard. Over the holidays some of our teenagers, all on their own, prepared resources for the poor and took them downtown and personally gave them to homeless people. Just last Wednesday night, on the spur of the moment, without any preparation, the teens at The Rising gave almost $800 for the Village of Hope in Africa. I’ve watched some of our teenagers as the weekly contribution plates are passed. Some of them are far more regular in that giving than many of us. They are showing us the way. They’re tackling the most important issue about new life in Christ.
On New Year’s Day in 2010 author Daniel Pink released a video which asked “What’s Your Sentence?” He urged viewers to summarize in one sentence what they want their life to be about. On New Year’s Day in 2011 Daniel Pink released a follow-up video in which people from around the world shared their one sentence. Let’s watch.
http://vimeo.com/8480171
http://www.danpink.com/archives/2011/01/whats-your-sentence-the-video?utm_source=twitterfeed&utm_medium=twitter
Writing one sentence that summarizes what your life is all about can help you identify how much of and what kind of renovation needs to take place in your life in 2011. But here’s the challenge: from John’s perspective, your sentence must have something in it about money. God waited 460 years to come up with a speech designed to prepare people for the new life Jesus would bring, and that speech had one topic: money. God addressed the misuse of power that leads to seizing possessions, the misuse of position that leads to acquiring possessions, and the misuse of plenty that leads to hoarding possessions. During his 460 year study of the human condition, God was able to identify the heart-valley most in need of filling, the heart-mountain most in need of toppling, the heart-crookedness most in need of straightening, and the heart-roughness most in need of leveling. It has to do with money. Somehow that message must find its way into your sentence.
So here’s what I want you to do. Take home the fake money we’ve given you. It’s got one question written on it: What’s your sentence? And there’s a blank line on it where you can write your sentence. Take that home, pray about it, and then write your sentence with John’s words in mind.
[1] “Snapshots: Leaving Mom and Dad,” USA Today, based on a Charles Schwab survey of 1,252 young adults, ages 22-28 (conducted by Lieberman Research Worldwide).
[2] Crossway Bibles. (2008). The ESV Study Bible (1850). Wheaton, IL: Crossway Bibles.
[3] Morris, L. (1988). Vol. 3: Luke: An introduction and commentary. Tyndale New Testament Commentaries (111). Downers Grove, IL: InterVarsity Press.
[4] Crossway Bibles. (2008). The ESV Study Bible (1952). Wheaton, IL: Crossway Bibles.
[5] Crossway Bibles. (2008). The ESV Study Bible (1952). Wheaton, IL: Crossway Bibles.
[6] Crossway Bibles. (2008). The ESV Study Bible (1953). Wheaton, IL: Crossway Bibles.
[7] Robert C. Tannehill, The Narrative Unity of Luke-Acts: Volume One: The Gospel According to Luke (Fortress, 1986), 48.
[8] Morris, L. (1988). Vol. 3: Luke: An introduction and commentary. Tyndale New Testament Commentaries (113). Downers Grove, IL: InterVarsity Press.
[9] Morris, L. (1988). Vol. 3: Luke: An introduction and commentary. Tyndale New Testament Commentaries (113–114). Downers Grove, IL: InterVarsity Press.
