Nativity Stories: The Prophet and Priest

Now we're three Sundays deep in Advent, an Advent where we've been hearing how the Bible's nativity stories highlight the importance of the Nativity Story we're waiting for. The nativity of Cain and Abel reminds us that the natural bent of our heart in a fallen world is greedily grab for all we can get, but that nothing around us lasts. The nativity of Seth reminds us that the only way out is for God to appoint new life, a new creation, by his grace. 

The nativity of Noah reminds us that God in his grace wants to give us rest from our weary labor on the cursed ground. The nativity of Isaac reminds us that, although we're prone to mock what God offers us, faith in the Son of Promise has the power to turn our sour skepticism into light joy that lets us soar on eagle's wings. The nativity of Moses reminds us that, in a fallen world dominated by tyrants who thirst to maintain control at all costs, even the tyrannies of our own desires, God has plans to deliver us – not through mighty armies, but through the power of faithful nativity, birth snatching victory out of the jaws of death. 

In the years since Moses led his people, Joshua led them into the Promised Land and subdued it; but then came the days of the judges. Some of the most perplexing heroes of the Old Testament come from those days of troubled times – men and women strong and mighty, who led and guided the tribes of Israel. They were troubled times, because “all the people did what was right in their own eyes” (Judges 21:25). And on the heels of those days, the Bible introduces us now to a certain man named Elkanah, “God owns him.” 

Elkanah isn't from a powerful family. He's a Levite, but from an obscure branch of that family tree (1 Chronicles 6:27). Elkanah doesn't come from an important city. He doesn't live in Jerusalem, he doesn't live in Jericho, he doesn't live in Bethel. He lives in Ramathaim, a small and obscure village up in the hill country of the Ephraimites. It doesn't get more backwoods than Elkanah. 

And did he do any great feats in the course of his life? Was he a general in the army? Was he a great prophet of the Lord? No – in fact, when one of the books of the Bible begins with him, it's not immediately obvious why anyone is meant to care. He's a small-town Levite, a servant of God with no land of his own, living as salt and light in his tiny village.

But Elkanah has two wives to support. The first one is named Hannah, the second one is Peninnah. And Hannah has a problem: she's childless, a big social problem for a woman in the ancient world. That may have been the whole reason why Elkanah married Peninnah: to give him children (1 Samuel 1:2). And the Bible tells us that this disparity in nativities – plenty through Peninnah, none through Hannah – was the occasion for a lot of family discord. 

Year in and year out, Peninnah would go out of her way to make Hannah feel worse and worse about her situation. Penninah would “provoke her severely” over it, persistently reducing Hannah to tears, even in times of feasting (1 Samuel 1:6-7). In days of celebration, the annual feast at Shiloh (1 Samuel 1:3; cf. Judges 21:19), Hannah's holiday cheer was perpetually ruined by the pain of her loss, made worse by the constant cruel reminders of her rival for her husband's affections.

I think all of us can more or less relate to Hannah, in a way. We may not all have the same condition she had. Many (though not all) of us have children. But we're living in a Cain-and-Abel world all around us, a world where things don't function the way they're meant to, a world where blessings come and go like a breath in the wind. And living in that kind of world hurts. None of us are perfectly healthy. All of us carry some kind of injury, some sort of pain. Each and every one of us is wounded. Maybe in our youth, we didn't get adequate love and care from one or both of our parents. Maybe we never quite felt good enough, always felt a sense of insecurity in some area of our life. Maybe there's something we longed to achieve and never did, or maybe we made a mistake we haven't forgotten and live with a sense of regret. Or maybe something or someone was taken from us, and we live in sorrow and suffering because we feel that hole, that ache, that nothing else can really fill. 

And what's worse, with the holiday season upon us, that sense of woundedness gets more and more apparent – the absence is clearer, or our inward doubts and questions are louder, or we have to face a relative with a tendency to poke us in that sore spot. Truth be told, Christmas isn't always a joyous time for everyone; and the fact that the rest of us seem to be in unabated bliss only makes the especially wounded among us feel even more isolated and alone. It's easy to forget that others are wounded too, just in different ways. But Hannah knows how you feel. Every year, her holiday was ruined when Peninnah played with her pain of loss, her insecurities, her feelings of failure.

Hannah was in a familiar position: she couldn't understand why things had turned out this way, why she couldn't have the life that everyone else seemed to have. Hadn't the Law said that if Israel obeyed God's commandments, then one of his blessings would make them “the most blessed of peoples, with neither sterility nor barrenness among you or your livestock” (Deuteronomy 7:14). 

Israel wasn't obedient – but she was, so why was she suffering? And her name meant “Favored with Grace” – but she didn't feel favored. She felt excluded, abandoned, and forgotten in all the hustle and bustle of the holidays and of ordinary life. Sure, her husband Elkanah tried to console her – he loved her dearly, he was more fair to her than most men in his culture; he tried to balance her loss by making sure she was treated fairly and included in the family celebration. But still she wept. Still she couldn't eat. Still she couldn't enjoy the holiday dinner (1 Samuel 1:4-8).

It would have been easy for Hannah to just give up and wallow in despair. Maybe for a while, that's exactly what she did. It would have been easy for Hannah to withdraw – maybe run away, maybe stay home when the family went to Shiloh. It would have been easy for Hannah to get angry and lash out, become bitter and full of hate – maybe make sure Peninnah has what looks like an accident a week before the family vacation. But that's not what Hannah does. 

Hannah's instinct this holiday season is to pray. I doubt this was the first time in all her years that she'd prayed about her situation. She likely prayed day after day – and saw no results. But Hannah was persistent in prayer. With tears flowing from her face, she prayed that the LORD would see her affliction – would look at her and behold a woman in the same condition as the Hebrews in slavery to Pharaoh, and that the LORD would be the Exodus God to her. 

She didn't demand that God do something. She didn't try to threaten him, nor did she draw a line in the sand or give him an ultimatum. She consistently described herself as God's “servant.” She knew she was talking to the Master, and her prayer reflects that humility. She asked for a specific result – a son – and she described how she planned to follow up on God's blessing: she would raise the boy as a lifelong Nazirite, dedicated to God's service in an extraordinary way. This wasn't a bribe, wasn't an attempt to barter with God: “You give me this, I'll give you that.” Hannah isn't trying to strike a deal. She's making a specific request and committing in advance to a specific way to show her gratitude and use God's blessing to bless others (1 Samuel 1:9-11).

Now, the priest at Shiloh is an older man named Eli – not the best example of a priest, but at least not as awful as his sons. He's watching this strange woman pray, watching her ask God for something – but she's praying silently, and her lips are moving (1 Samuel 1:12-13). Eli misunderstands: he's not a perceptive fellow, doesn't have much discernment. Like the mocking crowds at Pentecost, he can't tell the difference between devotion and drunkenness, between prayer and alcoholism (cf. Acts 2:13). On the one hand, it's a bit easy to understand: after all, everyone was feasting, and you know how some people get embarrassingly tipsy at some holiday parties. Eli makes a snap judgment without all the facts. He's so quick to rebuke sin that he doesn't bother investigating. “Judge first, ask questions never” is Eli's motto (1 Samuel 1:14). Hannah has to correct this leading priest (1 Samuel 1:15-16).

Was Eli mortified by his mistake? Maybe – the Bible doesn't tell us how he felt, what expression came over his face. But it tells us that he blessed her to receive her heart's desire from God and sent her away in peace (1 Samuel 1:17). And when she went her way, she ate, she drank, she was happy. God hadn't answered her prayer yet, but with Eli's blessing, she had faith to believe God was going to do exactly that. Hannah's faith gave her joy in advance! That's another thing that makes Hannah such a great model of prayer: her faith to believe before she receives, all because she sees an indication that God's going to act. Hannah's filled with joyful anticipation of what God will do (1 Samuel 1:18).

What kind of a God did Hannah believe in? Her later thanksgiving song spells it out for us. She believes in a God who is really holy – “there is no Holy One like the LORD” – a God who can't be reduced or restricted to the commonplace, a God who demands that we rise above the muck and the mire of a Cain-and-Abel world and all our baser urges and impulses, a special God who loves it when people act like they're his and his alone. 

This God isn't like others: he has no peers, no equals; and what's more, this God is sturdy, reliable, consistent: “There is no Rock like our God” (1 Samuel 2:2). He's a God who knows what we don't – “the LORD is a God of knowledge” – and that means that all Peninnah's taunts are sure to backfire, all her proud talk and arrogance, because Peninnah doesn't know how things will play out. She might think she does. Peninnah judges on what she sees. Hannah trusts in a God who is the unseen factor that outweighs all Peninnah can see.

Most importantly, Hannah trusts in a God who is sovereign, a God who has control of all things in this out-of-control world: “The LORD brings death and brings to life; he brings down to the grave and he raises up. The LORD makes poor and makes rich; he brings low, he also exalts” (1 Samuel 2:6-7). The idea of God being really sovereign can be an uncomfortable one for a lot of us. Calvinists like our Presbyterian friends around the corner talk about God as sovereign more than we're prone to. But while they might stretch the notion beyond where it's meant to go, still it's the biblical truth, and we needn't be allergic to it. Hannah's God is an active God who has a handle on things. Nothing happens that catches him by surprise. Whether we're weak or strong, barren or fertile, poor or rich, low or high, dead or alive – God holds that in his hand.

That's important to Hannah because her God is the Judge – “by him, actions are weighed … the LORD will judge the ends of the earth” (1 Samuel 2:3, 10). And he judges by turning the world upside-down. That's what Hannah has been looking for. She was barren – she wants God to turn that upside-down. Some are hungry, but God will turn that upside-down and make them “fat with spoil” (1 Samuel 2:5). Those in poverty may wallow in the ash heap, the garbage dump, in the filthy back alleys, but God will turn that upside-down and “make them sit with princes and inherit a seat of honor.” He owns the pillars of the earth on which the whole world sits, and he can sure turn 'em topsy-turvy (1 Samuel 2:8)! Amen?

And if God is ready and willing to turn the world on its head, put it all upside-down, that means that God's sovereignty isn't a resignation to fate. It doesn't weaken prayer; it empowers prayer! If God's in charge of it, he can change it! The Author of the Universe may edit as he sees fit! If God's in charge of life and death, then he can turn death to life! If God's in charge of high and low, then he can raise me up when I'm down! If God's in charge of barrenness and fertility, then he can give Hannah a son at last! That's the kind of God Hannah knows and loves – a God who might just flip her pain and sorrow into something new, a God who might hold her the wrong way up so her tear-stained frown curves into a joyful smile.

So Hannah eats, she drinks, she worships, and they go back to Ramah, and there the LORD remembered her (1 Samuel 1:19). She wasn't the forgotten one. She isn't neglected by God. She never was. She was always on his mind – just like you, just like me. And in time, Hannah brings her first bouncing baby boy onto the world's stage. God has been faithful to what she asked. That's how Hannah explains his name: “I have asked him from the LORD” (1 Samuel 1:20). To hear just that, and her later pledge to entrust him to the LORD (1 Samuel 1:28), you'd expect his name to be Saul, whose name means “asked” – it's very clever foreshadowing. 

But his name isn't Saul. His name is Samuel – “heard by God.” Earlier, when Hannah prayed, “her voice was not heard” – by Eli (1 Samuel 1:13). Hannah asked, but her voice wasn't heard. Her voice wasn't heard, but her heart was heard by the God who “looks on the heart,” and listens to it, too (1 Samuel 16:7). Her silent prayer made no sound waves propagate through the atmosphere to reach Eli's mortal ears. But the immortal God hears at zero Hertz just as well as on any other frequency, so long as our heart is on the wavelength of God's will. Because Hannah asked in faith, therefore God heard. Throughout the Bible, God is a God who hears – once his people ask!

Too often, we don't bother asking. We say, “I'll pray for you,” and we don't. Or we think, “Wouldn't it be nice if...” this or that, but we neglect to take it to the Lord. “Ask, and ye shall receive” – Hannah really believed that (John 16:24)! Do we? Of course, it isn't unconditional. We receive only when we “ask in prayer with faith” (Matthew 21:22). A prayer without faith falls to the dirt and never flies away to God's presence. If we have no trust in him, it's no surprise if we don't receive. 

We receive also only when we ask for something good for us – if we ask God for rocks and snakes instead of bread and fish, God is too good to curse us in our foolishness (Matthew 7:9-10). We receive only when we ask for something that's in God's will – even Jesus was denied his petition for a solution that didn't involve drinking the cup of God's wrath on the cross (cf. Luke 22:42). But even so, God may go beyond what we ask for and give us something better: “In the days of his flesh, Jesus offered up prayers and supplications with loud cries and tears to the One who was able to save him from death, and he was heard because of his reverent submission” (Hebrews 5:7). 

We receive when we “obey his commandments and do what pleases him” (1 John 3:22). And we receive when God knows we've asked in faith for something good that he wills, and that we'll be faithful with it. God knew that Hannah would be faithful to her promise – and she was. As soon as little Samuel was weaned, she took him to Shiloh, brought him to Eli, and because God had granted what she asked, so she dedicated him to God and left him there with Eli at the tabernacle (1 Samuel 1:24-28).

Every year after that, Eli blessed Elkanah and Hannah and prayed that God would reward them (1 Samuel 2:20). And God did, giving Hannah three more sons and two daughters (1 Samuel 2:21). Her faithfulness led to more nativities. Samuel himself went on to have at least two sons, Joel and Abijah; and Joel's son Heman, one of the chief song-leaders in Solomon's Temple, wasn't just a great seer like his grandfather Samuel, but he also wrote Psalm 88 and even had seventeen children of his own. God was gracious: when Hannah asked in faith, when Eli blessed in faith, God heard faithfully and was gracious beyond anyone's wildest imagination.

We're here this morning to worship Hannah's God – holy, sturdy, attentive, sovereign, gracious, faithful. His gifts didn't stop with Samuel. Hannah's bouncing baby boy wasn't the be-all and end-all of God's work in the world. Throughout the pages of the Old Testament, we read that priests and prophets like Samuel had faith to ask the LORD to send a greater gift, the gift of ultimate redemption. They waited and waited, year in and year out, as other nations mocked them like Peninnah mocked Hannah: “As with a deadly wound in my body, my adversaries taunt me, while they say to me continually, 'Where is your God?'” (Psalm 42:10). “My tears have been my food day and night, while people say to me continually, 'Where is your God?'” (Psalm 42:3). But “why should the nations say, 'Where is their God?' Our God is in the heavens; he does whatever he pleases” (Psalm 115:2-3). And in Bethlehem, it pleased our God to step down from the heavens into a manger – because God had heard what his people asked. They asked for salvation. He gave them himself as Mary's child.

We live between the advents of the Lord's Anointed – we've already seen his first coming in the manger, and we're waiting for “the blessed hope and the glorious appearing of our great God and Savior” (Titus 2:13) again with thousands of angels – and in this time, we have advantages in prayer that Hannah never had. We have a clearer picture of salvation-history: we know what God has done in Jesus Christ, we know where history is going, we know where we are in the unfolding of God's story better than Hannah could have known where she was. We pray in greater light than she prayed. 

What's more, “we have a great high priest who has passed through the heavens: Jesus, the Son of God” (Hebrews 4:14), and this Heavenly High Priest is enthroned at God's right hand, in his very presence, and “always lives to make intercession” for “those who approach God through him” (Hebrews 7:25). High Priest Jesus is always praying for us, speaking right to the Father's face in the throne room of all creation, with no distance between them! 

And if that weren't enough, even though we don't know how to pray the way we should, God's very own Spirit dwells in our lives and “intercedes” – prays for us – “with sighs too deep from words” but which are perfectly understood by God; and “the Spirit intercedes for the saints according to the will of God” (Romans 8:26-27). Hannah never had that! But we do. What's stopping us from praying prayers she could have never dreamed?

In the season of Advent that's now upon us, we remember those centuries and centuries when God's people, prophets, and priests cried out to heaven for their Redeemer to come – and then God heard, and Jesus came. Advent commemorates centuries of asking. That's what Advent is all about: a focused season of asking in faith, as we await the Christmas Gift that comes from the Father's side – the strengthened King, the exalted Messiah (1 Samuel 2:10). As we review the nativity stories that lead up to the Nativity Story that shows us how God heard his people, what better way to spend Advent than in asking?

We worship Hannah's God – or at least, Hannah's God is the God we meet in Jesus Christ, and whoever sees him has beheld the Father through him (John 14:9). If we really believe in that God, then we know that he is all the hope we ever need or could ever want. There's no decrease that the sovereign God of Hannah can't turn into an increase. There's no weakness that the sovereign God of Hannah can't turn into power. There's no hunger that the Giver of Samuel and of Jesus can't fulfill. Bring all your woundedness and all your needs to him.

As a church, we know that we have needs. What's more, we know that the community around us has needs. I'm not just talking about things like Uncle Fred's flu or Aunt Cathy's colonoscopy. I mean that we are here in this time and place for a reason: to reach our appointed field with Jesus, to reap a harvest in his name, to see the community be transformed by the kingdom of heaven come to earth. That is why we are here. If we aren't seeking that, then we're just taking up real estate and sucking our thumbs each Sunday morning. 

No, that can't be all we're about. We have to be seeking God's kingdom first and his righteousness (Matthew 6:33). We have to be faithful to the Great Commission and the Great Commandment – to love God and love our neighbors so radically that we'll train every nation in the life-changing art of Jesus-imitation and teach them everything he's taught us. But “it's not by strength that one prevails” (1 Samuel 2:9). Victory in our mission requires a movement of God – expected faithfully, implored faithfully, answered faithfully!

This Advent season, if we will dare to have faith, if we are ready to sign on to God's agenda, if we we'll pray heartfelt prayers, if we approach God humbly as his sons and daughters in Christ, if we'll pray with specifics, if we'll pray for God's kingdom come and God's will be done, if we'll pray persistently for days or months or years with unrelenting holy patience, if we seek to bless others and not just to profit ourselves, if we're obedient to his commandments and faithful to follow through and be good stewards of what he gives us – then what are we waiting for? If we'll pray as Hannah prayed, with the Spirit that overshadowed Mary dwelling in our hearts and in our life together, then let us pray for the sovereign God of Hannah, the God of Nativity and of Resurrection, to turn our church and our community upside-down and make them abundantly alive!

O LORD of Hosts, God of Israel, Father of our Lord Jesus Christ, hear the voice of your sons and daughters in their afflictions. We groan, yearning for the redemption of the world by your Son's return; and we groan for your continued work in our hearts, in our lives, in our relationships, in our assembly, and in our neighborhoods and world. Remember us, and do not forget your children! Our hearts exult in you, the God who conquers death with limitless life. Send down the Spirit of your Son, and set us on fire. Let us lead the souls of many to you. Where our prayers are feeble, make them strong, and give us wisdom to pray rightly. Make us salt and light in our day and in our place. Let the gospel you thunder from heaven be found always on our lips. Give us kingdom health, and we will set everything we have before you, specially dedicated to loving you and loving our neighbors. If our hearts shy away from obeying you, give us new and faithful hearts! Make our hearts desire what you desire, and then give us the desire of your heart and ours – your kingdom and your righteousness. Make us a church devoted to being the demonstration of Jesus Christ, present in the world around us, and to discipling Lancaster and Chester Counties in the good news of your salvation. Our strength can't make us prevail; only your grace does that. But we vow a vow of faithfulness to you. Hold us to it, turn us upside-down, and hear this prayer we ask in Jesus' name. Amen.

Nativity Stories: The Heir and the Foundling

We're in Advent two Sundays deep now, as we reflect on what the Bible's nativity stories tell us about what the Nativity Story is so important. Last Sunday, remember, we talked about the nativity of Cain and Abel – Cain, whose name suggests greedy ownership and desire, and Abel, whose name suggests impermanence: everything is fog – and looking out there this morning, that may be the literal truth! 

The Fall puts us in a Cain-and-Abel world, where the more we see the world falling apart, the more desperately we try to grab onto achievements and possessions and build something that can't last. Our fragile existence makes us all the more sinfully bent on setting ourselves up as gods. The only way out is suggested by Seth, whose name reminds us that God has to appoint a solution for us to receive humbly as a gift, as pure unearned grace.

Well, Seth went on to have a son, Enosh – just a man, the name suggests, another step in humility – and on down through the generations until the tenth. Seth's descendant Lamech, weary from the continually mounting curse, has a baby boy of his own, and he names him “Noah.” He explains, “Out of the ground that the LORD has cursed, this one shall bring us relief from our work and the toil of our hands” (Genesis 5:29). The name “Noah” comes from the same ultimate root as the word for 'rest' – it means something like a sigh of relief, like the one you'd make after coming in from a hard day's labor and finally getting to plop down into your comfiest chair with no more chores in sight until after the weekend.

Lamech had a touch of prophecy, and with the land filling with violence, with the curse just getting worse and worse and worse, Lamech knows that this Cain-and-Abel world is too out of control. Earth needs a break, and so does the human race. We aren't made for constant labor, perpetual suffering. In the midst of it all, we yearn for that sigh of relief. Sometimes our workaholic culture forgets that. In America, we're all about the “toil of our hands,” and we judge people, generations, and even nations on whether we think they'll be as unrelenting as we are. Work is good, but work becomes an idol and a demon when we don't get relief.

And we especially need relief from the war-torn world around us, don't we? Every day, the 24-hour news cycle brings us another report of multiple victims, another story of a rifle or a bomb in the hands of men and women who just want to destroy – maybe out of ideas full of hate, maybe out of a mind and soul that reject the care they need. Every night, I open up the newspaper, and there it is. Maybe every day you turn on the news channel, and there it is. It gets to be part of the daily routine, and it wears you down. Your neck aches from shaking your head in perplexity: “Why do people do this? What's wrong with the world?” Lamech knows how you feel – it was the same in his day.

But Lamech also knows what it's like to hold a baby, his little boy, and think, “Because you're here, there's going to be a better world. God will give us rest.” It must have been scary – to bring yet another baby into a world falling apart around him. But Lamech did, and Lamech had “other sons and daughters,” and his boy grew up and had three boys of his own (Genesis 5:30-32). On account of Noah and his blamelessness in his generation and his preaching that “condemned the world” (Hebrews 11:7), God did give rest to the earth – the Flood washed it clean of the constant fighting, the warring, and gave Adam's family a chance to start fresh. And, pleased with Noah's sacrifice of praise, the LORD said, “I will never again curse the ground because of mankind” (Genesis 8:21). That's relief – promised at the nativity of Noah.

As we hop, skip, and jump through the generations, coming into the world in nativities all their own, we meet the father of the faithful, Abraham. We've talked before about how Genesis tells the story of his faith-journey, his path to be cured by God from his imperfect faith until he finally got it just right. But that quest is also his search for a child to carry out his legacy. For years and years, he watched his brothers have children, and his cousins have children, and his neighbors have children – and he had none. I'm sure Abram and his wife tried the very best they could. But no children ever came. Maybe Sarai never conceived. Maybe they got their hopes up, only to have them dashed in a series of miscarriages. Abram's deepest longing, and probably Sarai's too, is to have a child of their own, a baby of their own flesh and blood to hold and raise.

So after Abram rescues Lot from the clutches of marauders, God speaks to Abram in a vision and says that Abram really ought to be rewarded for all this. And what do you think Abram says? “O Lord GOD, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus? You have given me no offspring, and so a slave born in my house is my heir” (Genesis 15:2-3). 

Abram knows, or thinks he knows, what God's plan has been – for his legacy to be folded into Eliezer's, to see Eliezer inherit all he's got. Abram's had a hand in raising Eliezer from infancy, but Eliezer isn't his child. God answers Abram: “This man shall not be your heir. No one but your very own issue shall be your heir” (Genesis 15:4). In fact, Abraham's own family will be vast, immense, dotting the earth like the stars dot the starry blackness overhead (Genesis 15:5). 

It sounds beyond belief. But that's exactly what Abram does: he believes God, he trusts God to bring the nativity he yearns for – and in that moment, that trust makes Abram a righteous friend of God (Genesis 15:6).

I imagine Abram was eager to watch God do this miracle. So he and Sarai try again, even in their old age, to have a child. And... they don't. I wonder how many years this goes on before Sarai gives up. I can't imagine very well what Sarai must have been thinking at this point – her husband's been so very excited about what God told him, but that vision didn't say anything about her, did it? She decides that she must be the problem; she feels she's the one to blame, that she's holding Abram back. So she makes a choice. Her Egyptian slave-girl, Hagar, will be a surrogate for her (Genesis 16:2). That must be what God meant by his promise, and if God seems silent, even absent, then they'll just have to get creative in helping God along.

And so Ishmael is conceived and later born, when Abram's eighty-six and Sarai's just lagging a decade behind (Genesis 16:15-16). Sarai isn't happy, but at least the burden of God's promise – the wondering, the waiting – isn't hanging over her head anymore. Or so she thinks. 

Thirteen years pass before Abram hears from God again, at least as far as Genesis tells us. Thirteen years as Ishmael grows up into a young teenager, as Sarai watches her husband dote on the son she feels isn't really hers. And then God shows up. God wants to strike a deal, put the terms in writing. Again with the offspring, even many nations. Abram becomes Abraham. Sarai becomes Sarah, and “I will bless her, and moreover I will give you a son by her, … and she shall give rise to nations” (Genesis 17:16).

Knowing his reputation, you'd think Abraham would jump for joy. You'd imagine that Abraham would bow humbly and say, “Thy will be done!” But the Bible paints a realistic picture. When God first showed up before Abram's very eyes, “Abram fell on his face” in obedient worship (Genesis 17:3). He got up to listen to what God had to say. He's staring into the eyes of the One he serves, the Maker of heaven and earth. 

And as soon as Abraham hears this news, he falls on his face again – not because he feels overcome with the urge to worship, though. He falls on his face because he's doubled over in laughter (Genesis 17:17). He thinks God's turned into a stand-up comic! Abraham's about to leave double-digit ages behind; Sarah's turning ninety. God's got to be pulling his leg... right? Abraham wants to settle, asks God to just bless Ishmael (Genesis 17:18). “God, if you'll just rubber-stamp what I've already done, we'll call it even; I can settle for that.” God says no, he means it (Genesis 17:19).

It's easy to judge Abraham here. To read about it in black-and-white lettering, it's obvious what's wrong with his reaction. You don't laugh in God's face! Hasn't Abraham even heard of having faith? But before we judge, think about it: Isn't that our reaction a lot more than we'd care to admit? How often do we scoff, even mock, what God turns out in retrospect to have been trying to tell us all along? 

I know the first time God suggested to me that I should be a pastor, I didn't react any differently than Abraham did here. I laughed it off, came up with a list of ways I could serve God better that would play more readily to my strengths, and marched headlong for years in that direction. I was so busy raising my own Ishmael that I seldom paused to even consider the possibility that God had something else in mind, something he'd already told me but which I'd ignored. I bet, if you think hard enough, you might remember a time you scoffed at what God seemed to be saying – maybe a path he wanted you to take, or maybe clearly sound advice he offered you through a friend, or maybe something in the Bible that just seems too shocking or too good to be true. It's easy to judge Abraham, but we're works in progress, just like him.

God corrects him, God gives him the specifics, God says he'll visit again later (Genesis 17:19-22). Time passes. God visits Abraham again in the shade of the oaks. God repeats himself: “I will surely return to you in due season, and your wife Sarah shall have a son” (Genesis 18:10). Sarah's been eavesdropping from the tent, and she does what her husband did earlier: she laughs to herself (Genesis 18:12). It's a silly thing she hears, this idea that she'll have children. Might as well tell her she'll grow antlers at the first snowfall! Sarah's faith is no stronger than Abraham's was before. She's no Mother Mary. 

But God calls her out on it. Why did she laugh? What's so funny? “Is anything too wonderful for the LORD?” (Genesis 18:14). Where's the joke? Do they think God's bitten off more than he can chew? Have they forgotten who they're dealing with? So the both of them swallow their incredulity and believe in a God who can bring new life out of what seems as good as dead (Hebrews 11:11-12) – they finally believe that the LORD is the God of resurrection. And that's been his point all along.

The year goes by – Abraham blunders again – but even so, “he is a prophet” (Genesis 20:7). And “the LORD dealt with Sarah as he had said, and the LORD did for Sarah as he had promised” (Genesis 21:1). Right on schedule, she gives birth to a son, and Abraham passes along the very name that God had told him in advance. “Isaac” – “he laughs.” Here's the son you've always wanted, Abraham. Raise him – he's the promise of God. But every time you call his name, remember that the both of you laughed.

And yet... and yet Sarah gets something else from this. She says, “God has brought laughter for me. Everyone who hears will laugh with me” (Genesis 21:6). That's no scoffing laughter. That's a different kind of laughter, a laughter of joy and delight at a story that's just too good – and yet all true. That's the laughter of celebration. The nativity of Isaac, a miracle of God, is a reminder that even in the midst of our faithlessness, God is merciful beyond imagination. He magnifies mercy, he spreads joy and cheer. God does what we deem absurd, what we refuse to believe could be done, because God is such a fierce lover of life. That's the mysterious way he moves. And when we hear what God has done, we laugh – not out of disbelief, but out of a faith that grins.

Too often, we've forgotten the art of holy laughter. That's one of the problems with the church today, I think. We forget to laugh with God. Sure, we listen quietly and respectfully as the word is preached. We sing sober-minded songs of praise. We take it all very seriously. But God made us to laugh! When Sarah said that, she was imagining her friends marveling at God's grace, delighting in telling about it over and over again, savoring it with gladness and exuberance. Laugh with God! Nothing is out of his reach. Laugh with God! He does what we'd call crazy so that we can share his joy. I think it was Chesterton who quipped that angels fly because they take themselves lightly. We could use some of that. The nativity of Isaac reminds us to loosen up and laugh in celebration of what God has done.

In time, Isaac grows up, has twin boys of his own. One swipes the other's birthright, wrestles with God, becomes father of the twelve tribes. And just as God promised, the time to inherit the land wasn't yet: “Your offspring shall be aliens in a land that is not theirs, and shall be slaves there, and they shall be oppressed for four hundred years,” because “the iniquity of the Amorites is not yet complete” (Genesis 15:13-16). In due course of time, there arises a new pharaoh “who knew not Joseph” (Exodus 1:8) – a king who forgot all that Abraham's children, the people of faith, contributed to Egyptian society in their time. They didn't come to break Egypt down; they came to save Egypt and build it up, to be salt and light there.

That's what the faithful do, when they come bearing God's blessing for the nations. This pharaoh only has so much power because he's inherited, down through the generations, the effects of what Joseph did for his ancestors. But this pharaoh either hasn't heard or doesn't want to hear about Joseph. He looks at Joseph's people and doesn't see a blessing there. Pharaoh's government refuses to open itself to the faith-based influence of the Hebrews – only their purely secular contributions in the form of slave labor for the pharaoh's pet projects, to serve his ideas and his agenda. It's a familiar story, maybe.

Pharaoh looks at the Hebrews, and he feels threatened. He wouldn't have felt threatened by the little bunch of seventy people in Jacob's family a few centuries earlier (Exodus 1:5). But this pharaoh feels threatened now. The problem, as he sees it, is that these Hebrews did exactly what God had told Adam and Eve to do: they “were fruitful and multiplied” (Exodus 1:7; cf. Genesis 1:28). 

Pharaoh said that the problem had to be contained. And that problem was Hebrew nativity. Nativity is a constant threat in the eyes of worldly powers. It isn't a surprise that Pharaoh tried to find ways to limit it. When I read this story, I can't help but think about China's one-child policy, recently tweaked but not by much, and all of the awful heartbreak it's caused. To the Communist authorities in China, the nativity of their own people is a threat that has to be kept under strict control.

But China isn't alone. Sometimes, it's the nativity rates of certain groups that trouble those in power. In the first half of the twentieth century, the latest progressive cause was called eugenics, an attempt to breed a 'better' kind of society by filtering out the 'unfit', urging the best and brightest to have more 'children', and turning the country into a carefully manufactured utopia. 

It sounds insane to us now – we've seen how the eugenics experiment in Nazi Germany turned out. But before World War II, our own country – or thirty-two states of it, anyway – passed laws that allowed the state to sterilize undesirable people – the poor, immigrants, Native Americans, the disabled, criminals. California's aggressive program partly inspired Nazi Germany. The Supreme Court gave the okay to such laws in the case Buck v. Bell, infamously saying, “Three generations of imbeciles are enough.” 

It's a dark park of our history, but even prominent ministers in the more 'progressive'-leaning denominations were enthusiastic to jump on the latest bandwagon. And, of course, one of the most famous advocates of eugenics was Margaret Sanger, founder of Planned Parenthood, who denounced the 'undesirable' people as “those human weeds which threaten the blooming of the finest flowers of American civilization.” For Sanger, for Chief Justice Holmes, and for the Third Reich, the nativity of some groups was a threat to their vision of a better society – one shaped by the power of their ideas, their standards of health and purity.

Sometimes, it's the nativity rate of people in general that trouble those in power. Maybe you remember back in 1968, when Paul Ehrlich wrote an influential book called The Population Bomb, predicting that the world's population was out of control, and that unless we chose to limit growth, the overpopulation would lead to everyone starving in the next couple decades. Ignoring the evidence, he still insists he was right, even that he didn't go far enough. 

Fears about population control are still influential in the world, especially some parts of the environmental movement – including, at its most extreme, the Voluntary Human Extinction Movement, a group that wants us all to stop having children so that all humanity can die off and leave the planet a better place without us. For them and others, nativity in general is a threat to their vision of a healthy world. 

And lest Pharaoh and his ilk seem too foreign, we can't forget that in today's American culture, millions of people see nativity as something awful – a threat to our comfort and control over ourselves. We have entire industries devoted to maintaining our veto power over nativity, and many clinics where nativity is thwarted with barbaric tools in procedures we euphemistically call “abortions.”

For Pharaoh and for many Americans past and present, nativity isn't a gift to be welcomed in the right context; it's a burden, a curse. But Pharaoh does have one thing right: nativity is powerful. Nativity disrupts, nativity upends, nativity changes things. Nativity can redirect the course of history, can sculpt a culture, can topple thrones. 

Pharaoh tries to resist Hebrew nativity with oppression. He wants to overwhelm the power of new life by outpacing it with death: throw the babies into the Nile to die, he says (Exodus 1:22). That's all Pharaoh can think of: cancel nativity with mortality. Many tyrants through history have found a role model in Pharaoh. But note that he only wants to kill the boys, the potential warriors. He isn't bothered by girls. He doesn't find them threatening. He fails to see women as formidable. Which is why it's all the more perfect that Pharaoh isn't outwitted by sages or soldiers, but by mothers and midwives, and even his own daughter's maternal instincts. Never let it be said that any woman is “just a woman.” That's what Pharaoh thought. And Pharaoh was wrong (Exodus 1:15-21).

And that brings us to another nativity story, set in the middle of a nativity war. This man and this woman both have Isaac's grandson Levi in big bold letters on their family tree. In secret, they have a son. In secret, they hide him for three months, defying Pharaoh's rules (Exodus 2:1-2; cf. Hebrews 11:23). To preserve his life, the fruit of nativity, they take him to the river where the baby boys were meant to be drowned. 

But before they plop him in the water, they put him in a waterproofed basket – the Hebrew word is the same as Noah's Ark. Yet again, safely in an ark, he goes to safety. Gets found by Pharaoh's daughter, taken in, raised by his own mother, and adopted and brought up as a child of the royal nursery alongside children of foreign kings and dignitaries. But the name he gets is “Moses” – maybe reflecting an Egyptian name, but also echoing in Hebrew the fact that his adoptive mother “drew him out” of the water as a foundling. A fitting name: he was drawn out of the water, and so God will use him one day to draw the Hebrews out of Egypt during the exodus. In a way, Pharaoh was right to be nervous over nativity. The nativity of Moses would be the eventual undoing of his slaveholding ways.

Noah's nativity offered rest, relief. But this is still a Cain-and-Abel world, at heart. The ground is cursed, and there are days when “the wickedness of mankind is great in the earth” (Genesis 6:5). The nativity of Noah does not restore the world. Isaac's nativity offered laughter; it was the catalyst that perfected Abraham's faith. But Isaac's birth can't promise that we'll always laugh. Isaac looks forward to something more. Moses' nativity offered deliverance – salvation from the Nile, salvation from Egypt, salvation from slavery. But still we grumble and long to go back. Still there are pharaohs a-plenty in this life.

What we need, and what Advent leads up to, is another Nativity. Not Cain, not Abel, not Seth; not Noah, not Isaac, not Moses. We need a baby born who can give us real relief from our sin-cursed toil – a baby who might invite all the weary and burdened to come find rest in him (Matthew 11:28), who could speak the words of God: “My presence will go with you, and I will give you rest” (Exodus 33:14). We need a baby born who would be the true Ark-Builder, saving us through the water in the sealed-tight protection of his own life (cf. 1 Peter 3:20-22). We need the Nativity of One-Greater-Than-Noah.

We need a baby born who can bless us with real faith, a resurrection-faith, who can be the proof that God brings life out of the grip of impossibility; a baby whose birth transmutes mockery into celebration, an infant who makes light-hearted angels sing “Joy to the World” by his arrival and gives us cause and capacity to join their heavenly laughter. We need a nativity that answers the longstanding promises of God, the true Seed of Abraham (Galatians 3:16), and who would gladly invite us into the promises with him, so if we belong to him, then we “are Abraham's seed, heirs according to the promise” (Galatians 3:29), making us now “children of the promise like Isaac” (Galatians 4:28). We need a baby who will lead us, not to Mount Moriah and a knife in Abraham's trembling hand to offer God his own son, but who will lead us to Mount Calvary, where nails will pierce the hands of God's own Son as the provided sacrifice. We need the Nativity of One-Greater-Than-Isaac.

We need a baby born who reveals to us a story – like Moses, an escape from a tyrant who sees nativity as a threat to be canceled by death. We need a baby whose nativity challenges the grips of all tyrannies, even the tyranny of our own vision for society and the world, the tyranny of our comfort and control; a baby whose birth means that we can adopt his vision and let him be in control; a baby whose birth means the reign of life, and life in abundance. We need a nativity that promises that we too can be drawn out of the Nile's twisting flow, out of the clutches of our former slavery to sin. We need a nativity that says that God has a Greater Exodus in store for us, a rescue from our plight through God's appointed grace. We need the Nativity of One-Greater-Than-Moses. That need is what Advent is all about. And thank God: in the Nativity of Jesus, we're given all we need. Hallelujah. Amen and amen.

Nativity Stories: The Farmer and the Shepherd

It's hard to believe that Advent is here again! Now that Thanksgiving has passed us by – and hopefully we paused to be thankful, and we're still thankful, “giving thanks in all circumstances” whatever they may be (1 Thessalonians 5:18) – we can set our sights firmly on the next celebration around the corner. Christmas is coming. Get ready! That's called Advent. But why is Advent important? Why don't we just call it Shopping Season? Traditionally, Advent was a lot like Lent: a time of fasting and repentance. That may seem strange to us. We connect Advent with joy, with celebration, with singing Christmas carols before their time's come. But there's something to the idea of Advent as a Nativity Fast. Advent is a time of expectant self-denial. The whole church calendar is meant to help us appreciate the great events of salvation-history as it unfolds in Jesus, and Advent is there to remind us that Jesus didn't just pop into the little town of Bethlehem one day at random. No, for the entire span of thousands of years covered by the Old Testament, the believing world had watched and waited in desperate yearning for the day Jesus would arrive.

But why was it so important for Jesus to come at all? Wasn't the world doing just fine without him? Aren't we just fine without him? The Christian answer is no – obviously no! But why does the Bible's Nativity Story matter so much that such a big chunk of the year is devoted to thinking about it? Why is Christmas such an important holiday? I'd like to suggest that the Bible answers that question in a long and roundabout way. The Bible doesn't have just the Nativity Story. It's littered with nativity stories, in the plural. If we want to appreciate what the Nativity Story means, we might do well to ask what the nativity stories mean. Through that long season of waiting described in the Old Testament, plenty of important babies were born into this dark world. How do their nativity stories explain what's so great about the Nativity Story that's coming?

The start of Genesis really says it all, as to why we need Jesus. The world was meant to go one way, and we chose to take a peek at what's behind Door #2. We were offered paradise, a pure world to build up and make truly perfect in obedience to God, and we gave in to temptation's voice when that old snake suggested God was holding out on us. If we'd listened to the sweet voice of the Father instead of the hissing trickery wrapped around that tree, all the nativity stories in the Bible would be a lot different, wouldn't they? But that isn't how we acted. Instead of God's vision for the world, we substituted our own. It's like God handed us a snow globe, and we dropped it off the roof. The order of God's good creation was shattered on the ground. Instead of being on the track to a world of paradise, it was back to the drawing board. Nothing was left untouched. Nativity has never been the same. God warns that children won't come easily into the world, and they won't be born into sinless families. Childbirth will happen painfully in the midst of painful circumstances – painful children to painful families (Genesis 3:16). Even so, childbirth – nativity – is the gateway to salvation. It's the woman's offspring, the Promised Seed, who, when injured by the serpent, will crush his head once and for all: “I will put enmity between you and the woman, and between your seed and hers; he will strike your head, and you will strike his heel” (Genesis 3:15). That's the answer to the curse: the Promised Seed. God never tells Adam and Eve how long they'll have to wait.

Now, we could debate 'til the cows come home, and then some after that, how Genesis relates to the biological history of the human race – what it means to call Adam the first human, whether the story is straightforward history or a summary in symbols or something in between. That might make a fun Sunday School class someday, but what's important for right here and now is that the first nativity story that the Bible's sacred history recounts isn't a nativity of Adam. Genesis gives him an origin story, but not a nativity story about entering the world in the vulnerability of infancy. We don't get a nativity story for Eve, either. The first time the Bible actually describes someone being born, it happens east of Eden, in an already thorny land to fairly thorny people. The first nativity is a child being born to parents who squabble, parents who blame each other, parents who live through hard labor and might neglect their kids or make mistakes raising them, parents whose worries keep them up at night. The Bible's first nativity story is a child born onto a painful earth.

The first baby whose nativity is set forth in the Bible gets the name “Cain.” We all know Cain's story and how it turns out. But that name, “Cain” – where does it come from? Remember, names in the Bible have meaning. “Adam” means “human being,” and “Eve” means “living.” So the man Human and the woman Life bring this first baby into the world, remembering God's words spoken right in front of them about the fact that the tables will turn on the serpent because of a child born to the woman. Is this the one, the promised one?

Eve names him “Cain,” which she explains by saying, “I have gotten a man with the help of the LORD” (Genesis 4:1). “Cain” sounds like the Hebrew word for “I-have-gotten,” or “I-have-acquired,” “I-have-purchased,” “I-have-possessed.” Eve is still enthralled by what the serpent offered her: to be a god, someone on God's level, one of God's peers, a law and authority unto herself. Eve's statement is all about what Eve does. Sure, God helps, but Eve portrays herself as an equal partner with him. She is Cain's co-creator. Cain is her achievement: something she acquired, something she purchased or achieved, something she manufactured. Eve looks at her little baby with a technological mindset, like she's an inventor whose ingenuity produced her own salvation. The future comes into the world through her labor: she's created it.

And Cain's whole lifestyle was forever afterwards marked by this same mindset of acquisition, wasn't it? He accumulated crops; he wanted to trade some for God's favor. It shouldn't matter which part, as long as it's the right percentage, as long as he's calculated the exchange rate well enough. That's what Cain thinks: that sacrifice is cosmic bribery, a negotiation in the marketplace. Cain refuses to understand that God's favor can't be bought or earned with actions; God's looking at his heart, his attitude, and Cain wants to keep this relationship strictly professional. So when God refuses to give Cain a return on his investments, Cain is furious: he put in the effort, but didn't acquire anything for it, and in his mindset, that's all that matters.

Cain reacts by eliminating the competition – maybe out of pure jealousy, maybe as a human sacrifice, trying to bribe God one last time. Doesn't work, but that won't stop Cain from caring more about what he can get than about his own flesh and blood – unless it can be sold. Cain leaves the presence of the LORD, sent away to live a life where he owns nothing (Genesis 4:16) – but in the very land of wandering itself, he insists on accumulating all he can: wife, kids, a city, builds civilization, founds a dynasty (Genesis 4:17). Cain goes and lives the American Dream. And a lot of the time, we live in imitation of Cain.

Advent is here to remind us that we live in a Cain-world, a world where our natural tendency is to view things in terms of acquiring or possessing. Ever since the Fall, human civilization has been built on the bedrock of getting, grabbing, seizing, owning. Pull yourself up by your own bootstraps – that's Cain's motto. Get it while the getting's good! The measure of a man is what he owns, what he does, what he makes, what he leaves behind him. That's Cain's world. Building a better world with smarts, brawn, and elbow grease – that's Cain's vision. He builds the first city; his line runs down to Lamech, whose children are the ancestors of all who play musical instruments or work with metal tools. The ingenuity! But Lamech is Cain on steroids: “If Cain is avenged sevenfold, Lamech will be avenged seventy-sevenfold” (Genesis 4:24). Lamech is the first to treat wives as things to accumulate, to take and seize and collect and own (Genesis 4:19). That's where Cain's mindset leads: everything can be measured in dollar signs; everything is possible with works. What matters is what you own, Cain says. That's what his mama taught him, whether she meant to or not.

That's the world we see around us, isn't it? That's how people behave – sometimes, how we behave. We can't help ourselves from tacking Black Friday on the back of Thanksgiving – can't settle down and give thanks before we're already dreaming of what else we could have, what else we could acquire. We yearn for power, we long for control. We want an orderly world where we can customize what we get out of it by what we put into it. If we want blessings, we pop a token sacrifice into the slot, and out they'll pour – just like clockwork. We want a world where we can manage our own salvation with careful planning, following a step-by-step guide. We want a world where we can protect ourselves from disappointment or danger by following a few simple rules. We want a world we can engineer to our liking, a world whose problems can be solved with the resources we have at hand.

That's all Cain ever wanted, and that's all Cain – and most of us – have ever tried to accomplish. In the end, Cain's story was one of ownership – tragic ownership, not by Cain, but of Cain. God warns Cain that sin is very eager to get him, to own him (Genesis 4:7). Sin anxiously desires to say, “I have gotten this man.” And Cain, in his selfish wrath, in his pity party or temper tantrum or what-have-you, declined to put up a fight against it. Cain, thinking of the world as acquisition, thought it no big deal to let sin acquire him; to sell his soul at a discount price. In Cain's world, everything's for sale, even Cain. That's his bottom line.

But there's more to the story than Cain and all he means. The second nativity – maybe you'd say it's part of the first nativity story, just the second act – is the birth of Cain's younger counterpart, another son, the second one born in sacred history: Abel (Genesis 4:2). “Abel” – can you believe that name? It makes you wonder what went through Eve's mind after Cain's birth, that she and Adam changed their tune so much since then. “Cain” – that was all about self-assertion, accomplishment, the limitless power of human might and ingenuity. But the second boy's name abandons all that pomposity. “Abel” is a familiar word in the Bible, especially in Ecclesiastes: “Abel, Abel, everything is Abel!” (Ecclesiastes 1:2). Ecclesiastes is all about an Abel-world. Abel, hevel – some Bibles translate it as “meaningless” or “vanity.” More precisely, it's “mist” or “vapor,” the kind you might see early in the morning. It's your visible breath in the winter: there before you for a moment, but don't bother trying to catch it or hold onto it, because it dissipates in moments. It's impermanent. It doesn't last: “Where the name Cain speaks of grasping after divinity, then, the name Abel signifies the transient nature of human existence” (Iain Provan, Seriously Dangerous Religion: What the Old Testament Really Says and Why It Matters [2014], page 193).

Abel's name is a humble, even pessimistic commentary on the fallen world, now that Adam and Eve have experienced more of it, seen it more truly. It's pointless to be obsessed with acquiring, with getting; pointless to brag about what you've done. Everything is hevel: nothing lasts. “Surely everyone stands as a mere breath” (Psalm 39:5). “As for mortals, their days are like grass; they flourish like a flower of the field; for the wind passes over it, and it is gone, and its place knows it no more” (Psalm 103:15-16). “Vapor, vapor, … everything is vapor! What do people gain from all the toil at which they toil under the sun?” (Ecclesiastes 1:2-3) – what good is all the tedious work to scratch out a living, all our vaunted claims to have power to reshape the world on our terms? “What do mortals get from all the toil and strain with which they toil under the sun? For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vapor” (Ecclesiastes 2:22-23). “A generation goes, and a generation comes” (Ecclesiastes 1:4), and “what has been is what will be, and what has been done is what will be done” (Ecclesiastes 1:9). And all of it “is vapor and a shepherding of the wind,” a fruitless task (Ecclesiastes 1:14). Even kingship, everything we could dream of in this fallen world imagined as a closed system, “also is vapor and a shepherding of the wind” (Ecclesiastes 4:16). “There was nothing to be gained under the sun” from all the luxuries and all the work we could do in an Abel-world (Ecclesiastes 2:11).

And his name proves prophetic, doesn't it? Abel, the Vapor with hands and feet and face, is first of the human race to blow away. One well-placed rock to the back of the head, and Abel is gone, no longer part of this world. That's how fragile human life is. That's mortality. Abel is proof that Cain won't last, that Adam and Eve won't last, that no one and nothing lasts – not anything or anyone they get, not anything they achieve. Words spoken around a fire at night – gone. The fields where Cain tilled the soil and raised his crops – gone. The sheep Abel held in his arms when they first came into the world – gone. Everything is mortal, everything is fragile. Nothing is guaranteed. Nothing is certain. That's a fallen world, alright.

And Cain and Abel together – their meanings, I mean – really do encapsulate a fallen world: nothing lasts, everything is falling apart and unstable, yet we can't shake this desperate thirst to acquire. We can't stop grasping, clutching. The more we see that nothing lasts, the more anxious we are to cobble together something to hold on to. We try to brew immortality in a lab; we try to chisel our legacy in stone. The best victory we can dream up in a dreary world of sin is to die with the most toys, as they say: to live it up like Cain until Abel's fate catches up to us all, and we blow away like dust in the wind.

If Cain and Abel were the whole story of our world, we'd have no Advent hope. Advent would be like Samuel Beckett's play Waiting for Godot: standing around, waiting endlessly, and nothing ever shows up, no event of importance ever happens. If Cain and Abel were all the story, there'd be no story, there'd be no plot. But keep reading past the list of all Cain's descendants and their legacy of culture-making triumph. Go further, past the conspicuous gap where you'd read of Abel's faithful sons and grandsons, had Abel lived long enough to have any. And there you'll find the only way out of these doldrums, an avenue that might just complicate the world's story and make it interesting again. You'll read of a third nativity that reminds us there's more to the universe than meaningless drudgery under the sun. There's more than grabbing, more than vapor; there's more to life than pointless misadventures in shepherding the wind.

Eve bears another son, the centerpiece of this third nativity story. And he gets the name “Seth” – why? Let Eve herself explain it: “God has appointed for me another child instead of Abel, for Cain killed him” (Genesis 4:25). “Seth” sounds like the Hebrew verb for “he-has-appointed.” See, back when Eve named Cain, her thoughts were focused on what she did – on her own power, on her own greed. She was the star, she was the lead role on history's stage, and God was a supporting character there for her own benefit. When Eve named Abel, her thoughts were on the world around her, and how little they looked like a stage at all. There were no stars, no roles, whether lead or supporting – the plot had broken down, and that's all she could see.

But when Eve, with tears in her eyes over Cain and Abel, went on to name Seth, she rediscovered the real plot of the story. And she saw that she wasn't the star. Neither was Seth. The star was God. She doesn't explain Seth's name by saying, “I did this,” or “I did that.” She says, “God has appointed...” Seth's meaning, his purpose and identity, were anchored from birth in something beyond the sun, in the Love that moves that sun and all the other stars, as Dante might say. And notice, Seth wasn't obtained, or acquired, or bought, or owned. Seth has no price. Seth isn't technology. Seth is made in Adam's likeness, which reflects the image of God, the representation of God's continued involvement in our otherwise pointless world (Genesis 5:1-3). Seth was appointed. Seth was a gift. Cain's story was a story of works. Seth's is a story of grace – grace, the only hope beyond greed and beyond vapor, beyond Cain and Abel.

With Seth, Eve had realized something about God's promise. With Cain, she'd thought she could will the Promised Seed into existence – that with her own power, she could reach up to heaven to bring the promise down (Romans 10:6). With Abel, maybe Eve despaired of all hope. But after all that tragic mess, God trusted Adam and Eve – who'd raised one son and found him a killer, and raised the other son to die where they couldn't protect him – with new life, a new baby. And in that moment, Eve realized that the Promised Seed would only come – would certainly come – by grace, by God's appointment in God's time by God's means and method.

Until then, all there is to do is to wait patiently, expectantly and faithfully for the advent of the Promised Seed. Like Seth, the Promised Seed would come by God's appointment. Like Seth, he'd be God's answer to what sin has killed in us and stolen from us. Unlike Cain, he'd be free from the clutches of sin – sin would have no mastery over him. Unlike Cain, he wouldn't grasp or cling. The Promised Seed wouldn't be about acquiring, owning: instead of boasting in his power, he wouldn't see his lofty station to mean a lifestyle of grasping greedily to hoard all he could, but he'd empty himself, humble himself, to a life of exuberant generosity (Philippians 2:6-8). He'd practice his own preaching that giving is grander than getting (Acts 20:35). Like Abel, the Promised Seed would be slain. But instead of crying out for vengeance, his blood would cry out for God to forgive a foolish world (Hebrews 12:24). And unlike Abel, the Promised Seed, even though slain, would be permanent (Hebrews 7:24), for “death no longer has dominion over him” (Romans 6:9). Even against the backdrop of a Cain-and-Abel world, “whatever God does endures forever” (Ecclesiastes 3:14).

The Promised Seed would answer a Cain-world with humble peace, replacing anger with joy and retaliation with love. He would answer an Abel-world by being the Source of a lasting world to come. The Promised Seed would be the solution to all this darkness. But Adam, Eve, and Seth had to wait. If we want to really appreciate the tremendousness of Bethlehem's manger, we'll wait with them – just as we still wait for Advent #2, no longer a Nativity Story, but the return that ends all Cain's violence and greed, pacifies and resolves Abel's outcry for justice, and leaves standing a whole kingdom that can't be shaken (Hebrews 12:28). Maranatha – “even so, come, Lord Jesus! The grace of our Lord Jesus Christ be with you all. Amen” (Revelation 22:20-21).

Whole-Hearted Thanksgiving: Sermon on Psalm 111

Happy Thanksgiving! Or at least, Thanksgiving Day is coming up in a few days. Can you believe it's here again? So many of our holidays in American culture have become watered-down parodies of themselves. To many people, Christmas isn't a celebration of the birth of the King of Kings; it's a time to enrich ourselves with newfound loot, and to mouth clichés about universal love and cozying up with your family through the winter. Easter becomes a celebration of chocolate and rabbits. And what about Thanksgiving? Is Thanksgiving just Turkey Day – a time to stuff ourselves full and then keep eating and finally doze off while relatives bicker over whether the Eagles can beat the Lions?

Or does the name 'Thanksgiving' give us a clue? It's literally a day set apart for giving thanks. But thanks to whom? To each other? That's all well and good, but throughout history, days of special thanksgiving have been set apart to thank God for some blessing or gift that he's given to a people. But which god? People give thanks to plenty of gods – the gods of themselves, the gods of their hard work, the gods of fortune, or simply unnamed generic gods of their own fancy. But the psalm we read is all about thanksgiving, and there's only one God worthy of thanking: the LORD, Jehovah, Yahweh. He's the God who made heaven and earth. He's the God whose works are great, glorious, and majestic (Psalm 111:2-3). This is a tough God, a strong God, a capable God! But he's also “gracious and compassionate” (Psalm 111:4) – not just tough, but good; and not just good, but actually invested in us. This is a God who's active: the whole psalm is about his works, his deeds, things he does. This God doesn't sit around on the sidelines with a bucket of popcorn. This God is involved. He's a glorious, gracious, active God; he's just and dependable (Psalm 111:6); and he's decisive: his deeds are forever (Psalm 111:3, 5, 9). He does them in public for all to see (Psalm 111:6). And there's just no end to all his righteousness, his constant yearning to rescue us and repair us and renew us in true freedom. That's the kind of God the psalmist wants to thank with his “whole heart” (Psalm 111:1).

But why should we give God our whole-hearted thanks? Why does he deserve it? Why is it good for us to give it? The hundred-and-eleventh psalm mentions four reasons. First, “he sent redemption to his people; he has commanded his covenant forever” (Psalm 111:9). On top of everything else, before anything we might say, is this blessing, this great and immeasurable gift: he sent redemption. And we know that, don't we? The psalmist may have been thinking of the exodus, or maybe God's protection of Judah against the Assyrians, or maybe return from exile in Babylon. But in the light of the new covenant, the one that really does last forever and ever, we know about the Greater Exodus – not the rescue of the Hebrews from Egypt to escape slavery to Pharaoh, but the rescue of Jews and Gentiles like us from the dominion of darkness to escape slavery to sin: “He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13-14). We know about the greater deliverance – not shielding Judah from the Assyrians, but shielding us from the fiery darts of the evil one, and even from his own righteous anger at sin by interposing King Jesus on the cross. We know about the greater return from the greater exile: once far from God and dead in sin, once banished from Eden with the flaming sword blocking the way back, in Jesus Christ we've been made alive and brought near to God again (James 4:8), and we've come to the heavenly Mount Zion where the tree of life stands (Hebrews 12:22; Revelation 22:2). Why should we “neglect so great a salvation” as this, which outshines anything the Old Testament saints knew or dreamed (Hebrews 2:3)?

We don't just know about it in the abstract, as if it were something that happened long ago and we read about it in the pages of a history book, or watched it in a documentary. It may have happened at Calvary, but it happened to you and to me. Our lives are created by it, consumed by it, captivated in it. To an undeserving and ungodly mess, the Father sent redemption in the person of his Son, who marched to the cross to fight a battle we couldn't fight, to pay a debt that we couldn't pay and he didn't owe. But he had you in mind; and when you were saved, you were every bit as redeemed as you would've been if you'd bowed the knee to Jesus three seconds after he cried out, “It is finished!” We live this redemption! It's how we became his people. No wonder Martin Luther thought of this as an Easter psalm. Be thankful.

Second, we should give God our whole-hearted thanks because “he provides food for those who fear him” (Psalm 111:5). And that's so true in a few different ways, isn't it? I mean, Thanksgiving is a harvest festival, at its heart. Whenever the early settlers sat down with their native benefactors, relieved that famine was over and God had shown his smiling face again, that's what we think of as the First Thanksgiving in our nation's history. It was all because God provided food, dispelling months of anxiety, months of teetering on the edge of extinction, waiting and wondering whether they'd live to see the flowers of spring.

It's hard to appreciate this if we've never gone through food insecurity like they did, like millions in the world even today still do – genuinely not knowing if they'll starve to death before the seasons turn. But on Thanksgiving, we try to get into that mindset of the Pilgrims, try to be as thankful for the bountiful table spread before us as they were to feast and see the faithfulness of God with their eyes and taste its deliciousness on their own lips. Even today, we can be thankful for a good harvest, for the fresh revelation that God will not abandon us to the pangs within our stomach, the wasting away of our own flesh. It doesn't come to everyone. Millions around the world still face the threat of starvation, still yearn for their daily bread that never seems to come. God wants to make this word, “He provides food,” true for them as well – and he wants to do that through us.

But for Christians, those words have a deeper meaning than turkey and cranberry sauce, deeper even than a holiday pig stomach and a heap of sauerkraut. Delicious as they all are, we can give thanks with our whole heart for an even greater meal. God feeds us, yearns to stuff us full, with two delicacies – his holy Word and his holy Sacrament, with his revelation to fill our souls and with the body and blood of his Son to cure us of our walking death. That's better than any ham and yams you'll see on Thursday. You can feed, strengthen yourself, on the Word of God – he's provided it for you. You can feed on the very bodily presence of Jesus Christ; you can have fellowship with God by eating the holy sacrifice that sealed your redemption. And what did the early Christians call that meal? “Eucharist,” “Thanksgiving.” Don't miss the Thanksgiving that comes more than once a year.

Third, we should give thanks with a whole heart because “the fear of the LORD is the beginning of wisdom; all who practice it have a good understanding” (Psalm 111:10). God redeemed us, God gives us what we need to sustain our bodies and souls for the journey we're on, and now the psalmist reminds us that God doesn't set us loose to navigate by our own broken compass. God gives us wisdom, skill at navigating life. And if we put that skill into practice, we won't just sort of understand; we won't just get by, as though we're faking it. We'll actually have good understanding. Life won't mystify us quite so much if we flex wisdom's muscles, if we give wisdom some exercise in our lives. And where would we be without wisdom? Lost! Wisdom is how to figure out which path is the strait and narrow one, which twists and turns to tread, what perils to avoid and how to overcome the ones we can't. God gives the gift of wisdom for the faithful asking (James 1:5). Be thankful.

And fourth, we should give thanks with a whole heart because God “has shown his people the power of his works in giving them the heritage of the nations” (Psalm 111:6). Remember, God hasn't set us loose like a bunch of cockroaches scattering in the harsh light. We are not random. We are not an aggregate of unrelated and disconnected critters scurrying around haphazardly! God redeemed us as a people, as a united and cohesive body. He feeds us as a body so that all the parts can have strength. He gives us wisdom to function as a body, as a people. We are “a holy nation, God's own people” (1 Peter 2:9). And God has settled us and given us a great inheritance.

Of course, part of that is an earthly home. While he asks us not to get attached to it, we can be thankful that we have somewhere to rest our heads at night. Most of us have pretty nice homes, large homes, by the standards of most countries. If you've never been in a typical house in a foreign land, let me assure you that even the smaller ones of ours look like palaces. We take up a lot of space here. God gives us a home; but he reminds us that we're “strangers and foreigners on the earth” (Hebrews 11:13).

But this verse means more. God didn't just promise his people a little parcel of their own soil. He promises to give us the heritage of the nations – plural. God redeemed us in Jesus Christ, God feeds us along our journey, God gives us wisdom to navigate life, and God pledges himself to prosper what we're here to do, to disciple all the nations of the earth. The difference between the old covenant and the new one is that the new promised land is worldwide. We don't conquer it and seize it through force. But he asks us to disciple the people who live there, all of them, in the teachings and lifestyle of Jesus, and to steward all earth's land to be a lively place, a life-blessed place, a kingdom-of-God place.

And the verse means still more, this promise about the heritage of nations. We may be strangers and foreigners on the earth now, but we're “seeking a homeland,” we “desire a better country,” the home that God is storing up and getting ready (Hebrews 11:14-16). Gap, Intercourse, New Holland, Kinzers – those aren't home. Lancaster County isn't home. Pennsylvania's not home. America's not home. The earth as we know it isn't home. We're looking for an eternal place – fully redeemed earth, the earth where Jesus reigns supreme and has made all things new, that is home! And God promises that. It isn't something we have to daydream about but will never happen. It's a promise, an assurance, one that we will see, when our mission in a fallen world has run its course. Be thankful.

God redeems us in Jesus Christ; God feeds us with physical sustenance and with his holy Word and with the sacrifice of his Son; God gives us wisdom to navigate the journey we're on; God gives us shelter now, and blesses our purpose to disciple the nations, and promises us an eternal homeland to come – if we aren't thankful for all that, if we aren't meditating on that when the turkey's hot and juicy, then we're missing the whole point. But how are we supposed to give whole-hearted thanks for all of this?

First, remember that “the works of the LORD [are] studied by all who delight in them” (Psalm 111:2). If we delight in any of these things he's done for us, we should study them! That's not something we say or do often, though, is it? Do we really believe that studying is a form of thankfulness? But it is. Says so right here. In fact, it's essential to thankfulness. Don't just take a surface-level acceptance of what God has done. Really dig into it, see how it works, explore! Delve deeper into God's works, appreciate them in their full measure. Study the things God has made: the sun, the moon, the starry heavens, the mountains, the trees, the fields and valleys, the plants and animals and the rocks they stand on, and all the things in the rivers and oceans and in you and me. Study the redemption that God gave you: really contemplate the ministry and death and resurrection of Jesus and what it means. Study the Word of God that feeds you. Study the wisdom that God grants you. Study the nations you're called to disciple. That's the first step of whole-hearted thanks.

Second, follow the psalmist's pledge: “I will give thanks to the LORD with my whole heart, in the company of the upright, in the congregation” (Psalm 111:1). Thanksgiving is not a small thing, and it's also not a private thing. The psalmist doesn't say, “I will give thanks to the Lord in a vacant parking lot.” He doesn't say, “I will give thanks to the Lord in my kitchen when I'm home alone.” He intends to thank God for his blessings when other people can hear him and be moved by it! After all, God “shows his people the power of his works” (Psalm 111:6). God is a public God! So if God wants to display his works publicly, why should we get in the way? Thanksgiving is public. It informs, it trains, it moves, it leads others to give thanks! Our thanksgiving is how God sweeps up others in praise.

Third, while the psalm doesn't say this outright, do you think the psalmist would spend so much time talking about what God's works are like if he didn't think those would be good for us to be, too? The third key to whole-hearted thanksgiving is to “be imitators of God, as beloved children, and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Ephesians 5:1-2). The psalmist knows that God is “gracious and compassionate” (Psalm 111:4). And that's a common theme in the Old Testament: “The LORD, the LORD, God gracious and compassionate, slow to anger, abounding in love and faithfulness” (Exodus 34:6). We can thank the gracious God by also being gracious. We can thank the compassionate God by also being compassionate. Be slow to anger, be abounding in love.

If God is always faithful to his covenant (Psalm 111:5), we can be faithful to him. If God provides food for us, we can share that food with others – whether it's the food on our Thanksgiving table or the food of the Word of God. If God is just and trustworthy, if God is steadfast and upright, so should we be (Psalm 111:7-8). He's a God who makes the sun rise on the wicked and the good, who sends soothing rain on the just and on the unjust (Matthew 5:45), and he asks us to “always seek to do good to one another and to all” (1 Thessalonians 5:18) – do good to Republicans and Democrats, do good to Americans and Syrians, do good to Christians and Muslims and atheists, do good to homeless veterans and to refugees fleeing black-hearted butchers, do good to your annoying neighbor and that one family member who won't stop criticizing you, do good to all. Because that's what God would do in our shoes. That's what God did do when he stood in human shoes on the dirt beneath our feet: he spurned his own safety, he gave himself to welcome us in, homeless and scarred, lost refugees from sin's dire savagery. To give whole-hearted thanks, we need to imitate him – not pretending we could ever equal him, but being entranced by the beauty of his character, so in love with his goodness that we're inspired to let him transform us. Now that's thanksgiving!

And fourth, we can give whole-hearted thanks by doing it forever. The God we're thanking is a God of forever, and his gifts are built to last. “His righteousness endures forever” (Psalm 111:3), he is “forever mindful of his covenant” (Psalm 111:5), “he has commanded his covenant forever” (Psalm 111:9). This isn't a God who changes his mind. This isn't a God who patches up our broken souls with duct tape and Elmer's Glue! This is a God whose actions are forever. They don't fall apart. They don't get revoked. Your redemption will never come unglued by your stumbles. The feast of God's Word will never leave your belly empty. God's wisdom may send you down over rough and rocky terrain, but it will always lead you where you're meant to go, if you follow it with study and understanding and faith. And God's mission will never die; it prevails already against all the gates of hell can muster.

So to God belongs “eternal praise” (Psalm 111:10). Not praise that's for sunny days and clear skies. Not praise with an expiration date. Not praise that comes and goes with the setting of the sun or the shifting of the wind. Eternal praise. What Paul means when he tells us to rejoice always, to pray without ceasing, to give thanks in all circumstances, because that's the will of God in Jesus Christ for each and every one of us (1 Thessalonians 5:16-18). We can give thanks in all circumstances because no matter what happens in life – no matter whether we have a job or lose one, no matter whether we're healthy or sick, no matter whether our loved ones are flourishing or being lowered in a casket – no matter what happens, the things the psalmist mentions remain the same.

None of those things can erase our redemption; none of them take away our food for the journey; none can deprive us of godly wisdom; and none of them irrevocably derail our mission or burn down our eternal homeland. None of them make God unrighteous. None of them take God's mind off of his covenantal commitment to us in Jesus Christ. So hard times may come. So will light times. But whole-hearted thanksgiving means that even when the table's empty, even when your uncle shows up drunk and your brother-in-law starts a brawl, give thanks to God even still with all your heart. “Thanks be to God, who in Christ always leads us in triumphal procession, and through us spreads in every place the fragrance that comes from knowing him” (2 Corinthians 2:14). Amen.