Being Where We Are Supposed To Be

A sermon for Proper 12; 2 Samuel 11:1-15, Psalm 14, Ephesians 3:14-21, John 6:1-21

When Samuel grows old Israel tells him “You are old, and your sons do not follow in your ways” (1 Samuel 8:5), which is a reminder of Eli’s disastrous sons. The elders ask Samuel to appoint a “king to govern us, like other nations.” Samuel seeks God’s guidance. God tells him to solemnly warn them, about ways of the kings. Samuel tells them “The king who will reign over you:

  • will take your sons and appoint them to his chariots and to be his horsemen, and to run before his chariots;
  • he will appoint for himself commanders and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots.
  • he will take your daughters to be perfumers and cooks and bakers.
  • he will take the best of your fields and vineyards and olive orchards
  • he will take one-tenth of your grain and of your vineyards
  • he will take your male and female slaves, and the best of your cattle and donkeys, and put them to his work.
  • he will take one-tenth of your flocks You shall be his slaves. (1 Samuel 8:5-19)

The people didn’t care so the Lord tells Samuel, “…set a king over them.” (1 Samuel 8:22). Saul is anointed; it begins well enough, but it ends badly. David is anointed as Saul’s successor and after a brutal civil war becomes king over all Israel. In the last few weeks, we have heard about David’s success in establishing Israel, Jerusalem, and himself.

You have seen those string of firecrackers where one fuse is twisted around the next, so when it goes bang, it lights the next fuse which goes bang and so on. Well, there is a firecracker string effect in the story of David’s rape of Bathsheba (Bratt).

David is not where he should be (Brooks). It is spring, the typical time for military campaigning in the ancient Near East. While kings did not always go it is customary for them to accompany their armies (Keener and Walton). David does not go to the siege of Rabbah (Birch), so he is at home and sees Bathsheba, he rapes her, then he involves his commander in the murder of her husband, to cover up his sin. Bathsheba is in her rightful place. The ritual bath David sees is required by Levitical law as part of a ritual cleansing rite in order to return to temple worship (Brooks; Keener and Walton). It is unlikely that David does not know her (Keener and Walton). David is solely responsible for his actions. Bathsheba is powerless against the king (Harrelson). There is no justification, no scapegoats, no rationale, no romance, the king simply does what the king wants to do (Birch). In the only words she speaks Bathsheba reveals she is pregnant (Harrelson). We know the rape takes place at the end of her purification bath, following her period, so there is no question, David is the father (Birch). 

David schemes to cover up his rape. He calls for Uriah, Bathsheba’s husband, one of his long-time faithful warriors, to bring him a report about the progress about the war. He asks only a few general questions, which may have raised Uriah’s curiosity (Gaventa and Petersen). Then David tells him to go home. Uriah does not, he stays faithful to his fellow soldiers and the Ark, and sleeps in the doorway, with the rest of David servants. The next day David tries again, this time with the addition of a little, no ~ a lot of wine. Uriah stays faithful. Not to be deterred, David sends Uriah back to the front with orders for Joab, to put Uriah in the front of the most dangerous place so he will be killed. Now the second firecracker goes off, David is successful in killing Uriah. The third goes off, at almost the same time, because Joab is now involved in David’s growing sin.

The effects of David’s sin continue. Among David’s adult children are Absalom, and Tamar by Maacah and Amnon by Ahinoam (1 Chronicles 3). Amnon falls in love with his sister and following in his father’s footsteps, takes Tamar (Birch). Bang – the next firecracker. Her brother Absalom kills Amnon in revenge; bang. Later he leads a revolt (2 Samuel 15) and Ahithophel, Bathsheba’s grandfather, betrays David in favor of Absalom’s conspiracy; bang (Keener and Walton). The revolt is put down; but, Absalom is killed; bang, bang.

It gets more complex; because all this contributes to Solomon becoming king. And yes, he is said to be the smartest man in the world; however, he splits God’s Kingdom, in two, the Northern Kingdom, Israel, and the Southern Kingdom, Judah. This results in civil war; many bangs. The weakened kingdoms are more vulnerable to the war campaigns of neighboring kingdoms. This results in the Northern kingdom being defeated, exiled, and is gone forever; bang, well ten bangs for the ten lost tribes. The Southern Kingdom is also defeated, sent into exile; she returns, but is never again an independent kingdom; she is finally destroyed by Rome in 77 AD. Bang, bang, bang, bang, are we running out of firecrackers?

The rape and dehumanization of Bathsheba and Tamar are horrific stories. They are the story of women and men everywhere who disappear as their stories go untold, or unbelieved (Brooks). They, and how they are seen in today’s world, deserve a deeper study of their own. They are part of the story of the arrogant misuse of power for personal whim, and strip bear the illusion that the powerful are in control of their own destiny and can define the terms of the morality that governs their actions (Birch). These stories demonstrate that kings everywhere will do what kings will do; and how lies, deceit, and murder follow in attempts to cover their offenses.

David’s story reveals the tragic consequences of not being where you are supposed to be.

In John’s Gospel story this morning Jesus is where Jesus should be, among God’s people. Jesus sees the large crowd, and asks the disciples “Where are we to buy bread for these people to eat?” (John 6:5) Philip answers with the very practical observation “Six months wages wouldn’t do it.” Given the remote location, it is unlikely that the surrounding villages would have enough bread even if there is been enough money (Keener and Walton). Andrew observes “There is a boy here who has five barley loaves and two fish. But what are they among so many people?” (John 6:9) Another rational observation (Harrelson). Jesus has the crowd sit down on the grassy field. Then, Jesus becomes the host who welcomes and invites the community to share in God’s hospitality. Following Jewish tradition, he takes the food, gives thanks for it, perhaps using a blessing something like, “Blessed are you, Lord our God, king of the universe, who brings forth bread from the earth” (Keener and Walton; Birch). Then Jesus gives it to the people, as much as anyone wants (Birch). After they are done, Jesus has the leftovers gathered up; there are 12 baskets! The crowd recognizes the similarity to Elisha miraculous feeding in 2 Kings (chapter 4), and the Moses telling the people not to leave any extra manna (Exod. 16:19) and realize Jesus is a powerful prophet (Birch; Hylen; Keener and Walton). They want to make Jesus King. Sound familiar.

However, Jesus knows better, he does not want to be made a king who will just keep producing more wonder bread (Hoezee). So, he withdraws to the mountaintop to show them, and anyone else who hears the story, including us, that he will not be held to the world’s expectations of him. (Harrelson).

That evening, although it is a bit odd, the disciples leave for Capernaum on the other side of the lake, without Jesus. A strong wind comes up; however, John says nothing about them being at risk (Hoezee). When they are a good way across the lake, they see Jesus walking on the sea and coming near their boat, and then they are terrified. (John 6:19) They are not afraid of Jesus, they do not mistake him for a ghost (Hylen). They realize who he is, they know they are witnessing a theophany, a revelation of God and fear is an appropriate response (Hylen; O’Day). Jesus says to them “I am, ~ do not be afraid.” This is the first of Jesus’ “I am” statement in John, which connect Jesus to Moses, and to Yahweh, the Great I Am of Israel (Hoezee; Gaventa and Petersen; O’Day). In perhaps the strangest verse in all scripture immediately the boat reached the land toward which they were going (John 6:21). This is a theophany in itself; it shows that Jesus shares in God’s work and identity; it reveals that God provides the safe passage to those in distress (O’Day). It reminds us [that] when you’re in the presence of God, you are always right where you should have been all along and where you will always want to be from then on (Hoezee).

Jesus’ retreat to the mountaintop shows how difficult it is to receive Jesus’ gifts on his terms and not immediately translate them into our own model for life. To do so risks twisting divine grace into existing false systems of power and authority, that destroyed it. The glory, revealed in both stories, is lost if one does not recognize its presence in the quiet places of Jesus’ grace (O’Day).

We have seen, in David’s story, how being in the wrong place leads to sinful actions that have consequences beyond any expectations. We have seen, in Jesus story, how being where you are supposed to be, leads to grace and glory meeting our needs for food, and rescue from danger (O’Day).

Being where you are supposed to be, is a result of knowing who you are, which leads to how you decide what’s decided. David is in the wrong place in part because he has forgotten whose he is, God’s servant, and he acts from kingly power, as we understand power, and we have heard the tragic consequences. Jesus is where he is supposed to be, proclaiming the Kingdom of God, healing the sick, feeding the crowd. He avoids the earthly powers of a king’s crown, so he is able, again, to be where he is supposed to be, walking across the lake which reveals who he is.

Today we are where we are supposed to be, together ~ in community, sharing God’s word, sharing Eucharist (in a minute), in thanksgiving for the week just done, and getting ready for the week to come by reconnecting with the divine glory, and sharing grace that sends us back into the world to continue Jesus’ mission – sharing the presence of the kingdom of God – healing the sick, and – feeding the people. Tomorrow, we will have to decide how to treat those we meet, which is in part determined by our deciding where to be. And it helps to know that we are God’s people; that God is always with us to feed us, to get us where we ought to be, and to remind us I am is I am where ever we are.

References

Birch, Bruce C. New Interpreter’s Bible Commentary Frist and Second Books of Samuel. Ed. Leander Keck. Vol. II. Nashville: Abingdon, 2015. X vols. OliveTree App.

Bratt, Doug. 2 Samuel 11 B(12). 29 7 2018. <http://cep.calvinseminary.edu/&gt;.

Brooks, Gennifer Benjamin. “Commentary on 2 Samuel 11:1-15.” 29 7 2018. workingpreacher.org. <http://www.workingpreacher.org/preaching.aspx?commentary_id=3020&gt;.

Cox, Jason. “Take, Bless, Break, Give, Pentecost 10 (B).” 29 7 2018. Sermons that Work.

Epperly, Bruce. The Adventurous Lectionary. 29 7 2018. <http://www.patheos.com/blogs/livingaholyadventure/author/bruceepperly&gt;.

Gaventa, Beverly Roberts, and David Petersen. New Interpreter’s One-Volume Commentary. Nashville, n.d.

Harrelson, Walter J. The New Interpreters’ Study Bible. Abingdon Press, 2003. E-book.

Hoezee, Scott. The Lectionary Gospel John 6:1-21. 29 7 2018.

Hylen, Susan. Commentary on John 6:1-21. 29 7 2018.

Keener, Craig and John Walton. NKJV Cultural Backgrounds Study Bible Notes. Nashville: Zondervan, 2017.

O’Day, Dail R. New Interpreter’s Bible Commentary The Gospel of John. Vol. VIII. Nashville: Abingdon Press, 2015. XII vols. App Olivetree.

Sakenfeld, Katharine Doob. New Interpreter’s Dictionary of the Bible. Nashville: Abingdon, 2009.

The Living Church. More than Forgiveness. 29 7 2018. <livingchurch.org>.

 

 

 

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