Fighting for My Pea Patch

By: Pastor Joe Moore, Graduate Student, Liberty University Theological Seminary

LIBERTY UNIVERSITY THEOLOGICAL SEMINARY

Interpretive Commentary of 2 Chronicles 26-29

Submitted to Dr. Adeeb Mickahail, in partial fulfillment

of the requirements for the completion of the course,

OBST 515: Old Testament Orientation 1 (B05)

By

Joseph Moore

March 7, 2026

                                                                   Introduction

Historical Setting and Date

Second Chronicles 26-29 records a transitional period in Judah’s history through the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, tracing the movement from prosperity to spiritual decline and ultimately covenant renewal. Spanning roughly 792-715 B.C.[1] during the rise of Assyrian power, the narrative highlights Uzziah’s national success, Judah’s apostasy and political crisis under Ahaz amid the Syro-Ephraimite conflict, and Hezekiah’s reforms that restored temple worship. Although recounting eighth-century events, Chronicles was likely composed between 450-400 B.C. during the Persian period, where the Chronicler interpreted Judah’s past to encourage renewed covenant faithfulness among the postexilic community.

Authorship and Audience

Although the author of Chronicles is unnamed, Jewish tradition attributes the work to Ezra, while many scholars view it as the product of a priestly or Levitical historian connected to temple worship.[2] Linguistic and theological similarities with Ezra-Nehemiah suggest composition within a shared postexilic tradition. Written for Jews returning from Babylonian exile, the Chronicler emphasizes temple worship, priestly leadership, repentance, and restoration, teaching that national blessing depended on covenant faithfulness rather than political power. Through the examples of Judah’s kings, the narrative underscores that obedience, humility, and proper worship were essential for experiencing God’s favor.

Major Theological Themes

Several theological themes emerge in 2 Chronicles 26-29 (KJV). The Chronicler demonstrates that prosperity depends upon faithfulness, as seen in Uzziah’s success while he sought the Lord (2 Chron. 26:5), while also warning that pride leads to downfall through Uzziah’s unlawful intrusion into priestly duties (2 Chron. 26:16-21). Ahaz’s reign reveals the destructive consequences of idolatry and covenant unfaithfulness (2 Chron. 28:1-25). In contrast, Hezekiah’s reforms highlight repentance and restoration through renewed worship (2 Chron. 29:3-11). Together, these accounts emphasize temple worship as central to covenant identity and affirm that Judah’s security rests not in political power but in faithful devotion to God.

The Reign of Uzziah: Prosperity and Pride (2 Chron. 26:1-23)

Uzziah’s Rise and Early Faithfulness (26:1-5)

Following the death of Amaziah, the people of Judah installed Uzziah as king at the young age of sixteen (2 Chr. 26:1). The Chronicler emphasizes that the people themselves crowned Uzziah, suggesting widespread support and political stability within the kingdom. This may be in part that “he did what was right,” just as his father Amaziah.[3] Boda suggest that Uzziah was his kingly name while Azariah (2 Kings 14-15) was his personal name.[4] His accession represents a continuation of the Davidic dynasty, and the covenant promises associated with it.

One of Uzziah’s early accomplishments was rebuilding Eloth, a strategic port on the Red Sea that strengthened Judah’s trade routes and regional influence (2 Chr. 26:2).[5] This achievement demonstrated the early success and administrative strength of his reign. His prosperity is linked to his devotion to God and the guidance of the prophet Zechariah, with the text emphasizing that “as long as he sought the LORD, God made him to prosper” (2 Chr. 26:5), highlighting the Chronicler’s theme that obedience leads to blessing.

Military Expansion and National Strength (26:6-15)

Uzziah led successful military campaigns against the Philistines, Arabians, and Meunites (2 Chr. 26:6–7), establishing Judah as a dominant regional power and expanding its political influence. Boda implies that Uzziah prospered while under the mentorship of Zechariah.[6] Levin suggest that Uzziah had the same sort of relationship with Zechariah that Joash had with Jehoida.[7] He strengthened Jerusalem’s defenses by building towers along the city wall (2 Chr. 26:9) and invested in agricultural development by constructing towers in the wilderness and promoting farming and livestock production, showing that Judah’s prosperity extended beyond military success to economic growth. Uzziah also organized a large, well-trained army that provided national stability and protection from foreign threats. In addition, the Chronicler notes the development of innovative military machines designed to launch arrows and stones from Jerusalem’s towers, advancements that contributed to Uzziah’s growing fame throughout the region.

Pride and Unauthorized Temple Worship (26:16-18)

Despite his remarkable achievements, Uzziah eventually succumbed to pride. The text states that “when he was strong, his heart was lifted up to his destruction” (2 Chr. 26:16). This moment marks the turning point of his reign. Uzziah entered the temple to burn incense on the altar, a responsibility reserved exclusively for the priests. His ma’al (unfaithfulness) was the turning point in his reign.[8] Azariah the priest and eighty other priests confronted the king and warned him that he had no authority to perform this sacred duty.[9] According to John  Goldengay, the people may have colluded with Uzziah’s corruption of the Temple, but the priest didn’t, and apparently God did not either.[10]

Divine Judgment: Leprosy and Isolation (26:19-21)

While Uzziah was angrily confronting the priests, the Lord struck him with leprosy on his forehead (2 Chr. 26:19). The judgment was immediate and unmistakable, demonstrating God’s holiness and the seriousness of violating sacred boundaries. As a leper, Uzziah was forced to live in isolation and could no longer participate in temple worship or royal responsibilities. Jonker states, “Oh, how the mighty have fallen.”[11] His son Jotham assumed governmental duties while Uzziah remained secluded.

End of Uzziah’s Reign (26:22-23)

The Chronicler notes that the prophet Isaiah recorded the events of Uzziah’s reign, indicating the historical and prophetic significance of this period. Although Uzziah was buried near the royal tombs, he was not placed within them due to his leprosy. This restricted burial symbolized the lasting consequences of his disobedience.

The Reign of Jotham: Stability without Reform (2 Chron. 27:1-9)

The reign of Jotham was a time of relative stability and strength for Judah, though it carried a significant limitation: while Jotham himself was faithful to the Lord, the people did not experience widespread spiritual reform. After his father Uzziah was struck with leprosy for unlawfully entering the temple (2 Chron. 26:16–21), Jotham served as co-regent before becoming king around 750–735 B.C., during the rising influence of the Assyrian Empire.[12] The Chronicler portrays him as a generally righteous and capable ruler who strengthened Judah politically and militarily. Yet despite his personal integrity, the nation’s spiritual condition remained compromised, highlighting the Chronicler’s theme that faithful leadership does not always produce national spiritual renewal.[13]

Character and Faithfulness of Jotham (27:1-2)

Jotham is introduced in Second Chronicles with details about his accession and character. He was twenty-five years old when he began to reign and ruled sixteen years in Jerusalem (2 Chron. 27:1). The text also names his mother, Jerushah the daughter of Zadok, reflecting the Chronicler’s interest in family lineage and godly heritage. Jotham receives a positive evaluation, as the text states that he “did that which was right in the sight of the LORD,” following the example of his father Uzziah (2 Chron. 27:2), placing him among the righteous kings of Judah who sought to remain faithful to the covenant. In fact, Jotham reigned during the most prosperous time of Judah.[14] However, the Chronicler adds that Jotham did not enter the temple of the Lord, showing humility and respect for the priestly boundaries that his father had violated (2 Chron. 27:2).[15] Having seen the consequences of Uzziah’s pride, Jotham demonstrated wisdom by honoring God’s established order.

Building Projects and Military Success (27:3-6)

Jotham’s reign was marked by significant administrative and military accomplishments that brought stability and prosperity to Judah. He strengthened Jerusalem by building the high gate of the house of the LORD and expanding the wall of Ophel (2 Chron. 27:3), reinforcing the city’s defenses and emphasizing the importance of the temple.[16] Beyond Jerusalem, Jotham built cities in the hill country of Judah and established fortresses and towers in forested regions (2 Chron. 27:4), developments that likely protected trade routes, secured rural territories, and supported the kingdom’s economic growth.

Jotham also demonstrated military strength by defeating the Ammonites, who were then required to pay tribute for three years, including large amounts of silver, wheat, and barley (2 Chron. 27:5). These payments highlighted Judah’s political power and the economic benefits of Jotham’s leadership.[17] The Chronicler ultimately attributes this success to Jotham’s faithfulness to God, concluding that he “became mighty, because he prepared his ways before the LORD his God” (2 Chron. 27:6), reinforcing the theme that covenant faithfulness leads to divine blessing and national strength.

Summary and Death of Jotham (27:7-9)

The Chronicler concludes the reign of Jotham with a brief summary typical of royal accounts, noting that the rest of his acts, including his wars and achievements, were recorded in the historical annals of the kings of Israel and Judah. This reminder highlights that the biblical narrative is selective, focusing primarily on theological meaning rather than providing a complete political history. The text also restates key details of his reign, explaining that Jotham was twenty-five when he became king and ruled sixteen years in Jerusalem (2 Chron. 27:8). His reign ended peacefully, and he was buried in the city of David before his son Ahaz succeeded him (2 Chron. 27:9), and as Martin Selman eloquently states, “he rested with his fathers.”[18]

Although Jotham’s rule brought stability, strength, and personal faithfulness, the Chronicler subtly prepares readers for the spiritual decline that would follow under Ahaz. Because the widespread corruption among the people remained unaddressed, Judah was left spiritually vulnerable to future idolatry and apostasy. In this way, Jotham’s reign serves both as an example of faithful leadership and as a reminder that national renewal requires more than the righteousness of a single leader.[19]

The Reign of Ahaz: Apostasy and National Crisis (2 Chron. 28:1-27)

The reign of Ahaz marks one of the darkest spiritual periods in the history of Judah. In stark contrast to the relative stability under his father Jotham, Ahaz’s rule is characterized by widespread idolatry, political failure, and national humiliation. The Chronicler presents Ahaz as the embodiment of covenant unfaithfulness, demonstrating how abandonment of the Lord leads to both spiritual and political collapse. His reign occurred during a turbulent period in the eighth century B.C., when regional powers such as Aram, Israel, and the expanding Assyrian Empire competed for influence in the Levant.[20] Goldingay observes, “He was unfortunate enough to be king at the time when the first great Middle Eastern superpower started taking an interest in Israel.[21] Instead of seeking the Lord for deliverance, Ahaz pursued foreign alliances and adopted pagan religious practices, leading Judah into deeper apostasy. The Chronicler uses this narrative as a theological warning, emphasizing that national security and prosperity depend upon covenant loyalty rather than political strategy or military alliances.

Ahaz’s Idolatry and Moral Decline (28:1-4)

Ahaz is introduced in Second Chronicles with a strongly negative evaluation. He was twenty years old when he began to reign and ruled sixteen years in Jerusalem (2 Chron. 28:1), but unlike the faithful kings of the Davidic line, he “did not that which was right in the sight of the LORD, like David his father.” His unfaithfulness was seen in his embrace of idolatry, as he followed the practices of the kings of the northern kingdom and made molten images for the worship of Baal (2 Chron. 28:2), aligning Judah with religious practices that the prophets repeatedly condemned.[22]

Ahaz’s corruption led to Judah’s lowest point when he practiced child sacrifice in the Valley of Hinnom (2 Chron. 28:3), a pagan ritual connected to deities such as Molech and condemned in the covenant law.[23] In addition, he promoted worship at high places, on hills, and under every green tree (2 Chron. 28:4), locations commonly tied to pagan rituals. Through these actions, Ahaz not only abandoned the temple-centered worship of the Lord but also encouraged idolatry throughout Judah.[24]

Military Defeat and Divine Discipline (28:5-8)

Because of the covenant unfaithfulness of Ahaz, Judah suffered severe military defeats that the Chronicler presents as divine discipline. The text explains that the Lord allowed the king of Syria to defeat Judah, resulting in many captives being taken to Damascus (2 Chron. 28:5), signaling a weakening of Judah’s political strength and influence in the region.[25] An even greater disaster came when Pekah led the northern kingdom of Israel against Judah, killing 120,000 soldiers in a single day (2 Chron. 28:6). The Chronicler explains that this devastating defeat occurred because the people had forsaken the Lord, and the humiliation continued as Israel captured 200,000 women and children and carried away great spoil (2 Chron. 28:8), demonstrating how far Judah had fallen under Ahaz’s leadership and how rebellion against God resulted in defeat rather than covenant protection.[26]

Prophetic Intervention and Mercy to Captives (28:9-15)

Despite Judah’s rebellion, God showed mercy through the prophet Oded, who confronted Israel’s returning army for their excessive violence against fellow Israelites (2 Chron. 28:9). While acknowledging that Judah’s defeat had come because of their sin, Oded warned that Israel had gone too far and urged them to release the captives, cautioning that God’s wrath would fall on them if they continued (2 Chron. 28:10–11).[27] Several Israelite leaders heeded the warning and refused to bring the captives into Samaria, and the people instead showed compassion by clothing, feeding, and caring for them before returning them safely to Jericho (2 Chron. 28:12–15), revealing that even amid judgment and national crisis, there is light in the darkness.[28]

Political Failure and Assyrian Dependence (28:16-21)

Instead of turning to the Lord in repentance, Ahaz sought help from the Assyrian Empire by appealing to its king for assistance against his enemies (2 Chron. 28:16), reflecting the pattern of unfaithful kings who trusted political alliances rather than God’s guidance and protection.[29] The decision proved disastrous, as the king of Assyria brought trouble instead of relief (2 Chron. 28:20), and Ahaz even stripped the temple and royal treasury to send tribute in hopes of gaining support. Despite the costly payment, Judah was not strengthened, demonstrating the futility of relying on human power instead of divine help and showing how foreign alliances only deepened Judah’s political and economic weakness.[30]

Doubling Down on Apostasy and Temple Desecration (28:22–25)

Amid crisis, Ahaz did not repent but increased his rebellion against the Lord, as the text states that “in the time of his distress did he trespass yet more against the LORD” (2 Chron. 28:22). Rather than recognizing these events as divine discipline, he turned further to idolatry and even worshiped the gods of Damascus, believing they had helped the Arameans gain victory (2 Chron. 28:23), revealing the spiritual blindness that accompanies idolatry.[31] His rebellion culminated in the desecration of the temple, as he cut apart its sacred furnishings and shut its doors (2 Chron. 28:24), symbolizing the abandonment of covenant worship. In place of the temple, he established altars throughout Jerusalem and high places across Judah to burn incense to other gods (2 Chron. 28:25), actions that deepened the nation’s spiritual corruption and provoked the Lord’s anger.

Death and a Dishonorable Burial (28:26–27)

The reign of Ahaz concludes with a summary noting that the rest of his acts were recorded in the annals of the kings of Judah and Israel (2 Chron. 28:26). After his death, he was buried in Jerusalem but was not placed in the royal tombs, reflecting the Chronicler’s negative evaluation of his rule (2 Chron. 28:27).[32] Konkel states that Ahaz’s problem was not a disbelief in God, but failing recognizing God in the daily operations of life.[33] His story also sets the stage for the sharp contrast that follows in the reign of his son Hezekiah, who would lead Judah toward spiritual renewal.

The Reign of Hezekiah: Revival and Temple Restoration (2 Chron. 29:1–36)

The reign of Hezekiah represents a dramatic turning point in the narrative of Chronicles. Following the spiritual devastation caused by Ahaz, Hezekiah emerges as a reforming king committed to restoring covenant worship and renewing Judah’s relationship with God.[34] His reign is characterized by decisive action to reopen the temple, purify religious practices, and lead the nation in renewed devotion to the Lord.[35] The Chronicler presents Hezekiah as a model of righteous leadership whose reforms reversed the spiritual decline of the previous generation. Through his actions, the centrality of the temple and the importance of proper worship are reaffirmed as foundational elements of Judah’s covenant identity.

Hezekiah’s Righteous Leadership (29:1–2)

The narrative begins by introducing Hezekiah with a positive evaluation similar to that given to other faithful kings. Hezekiah was twenty-five years old when he began to reign and ruled for twenty-nine years in Jerusalem (2 Chron. 29:1). His mother, Abijah the daughter of Zechariah, is mentioned, possibly indicating a godly influence in his upbringing.

The Chronicler states that Hezekiah “did that which was right in the sight of the LORD, according to all that David his father had done” (2 Chron. 29:2). By comparing Hezekiah to David, the text places him within the ideal tradition of covenant leadership. This evaluation signaled that a period of spiritual renewal was about to begin.

Reopening and Cleansing the Temple (29:3–19)

Hezekiah did not have to build or redesign the temple, he simply began his reign by reopening the temple that his father Ahaz had closed, repairing its doors in the first month of his rule and restoring access to worship (2 Chron. 29:3), symbolizing a renewed relationship between Judah and God.[36] He then gathered the priests and Levites, urging them to consecrate themselves and cleanse the temple while acknowledging that the nation’s troubles had resulted from unfaithfulness (2 Chron. 29:4–11).[37] The Levites responded obediently, organizing by their families to remove defiled objects and purify the temple over several days (2 Chron. 29:12–19), restoring the sacred space and preparing the way for the reestablishment of proper worship and covenant renewal with the Lord.

Restoring Sacrificial Worship (29:20–30)

After the temple was cleansed, Hezekiah led the nation in restoring sacrificial worship by gathering the leaders of Jerusalem and presenting offerings at the temple, including sin offerings to make atonement for the people and renew their covenant relationship with God (2 Chron. 29:20–24). This marked a formal return to proper worship after the spiritual decline under Ahaz. Hezekiah also reinstated temple music according to the traditions established by David and worship leaders such as Asaph (2 Chron. 29:25–28), and as sacrifices were offered the Levites played instruments while the people bowed in worship and sang to the Lord with great joy (2 Chron. 29:29–30), publicly reaffirming the nation’s commitment to the covenant.[38]

National Revival and Joyful Worship (29:31–36)

The chapter concludes with widespread participation and celebration as Hezekiah invited the people to bring freewill offerings and sacrifices to the temple (2 Chron. 29:31–33). The response was overwhelming, with many contributing willingly to support the renewed worship of God. Because the number of sacrifices was so great, the Levites assisted the priests in preparing the offerings (2 Chron. 29:34–35), demonstrating unity and enthusiasm during the spiritual revival.

The chapter ends with joy and thanksgiving as Hezekiah and the people rejoiced because God had prepared the nation for this moment of renewal (2 Chron. 29:36). The rapid shift from apostasy to worship highlights the power of faithful leadership and genuine repentance.[39] Through Hezekiah’s reforms, Judah experienced a revival that restored the central role of the temple and renewed the nation’s covenant relationship with the Lord.

Conclusion

The narrative of 2 Chronicles 26–29 illustrates the profound connection between covenant faithfulness and national stability. Through the reigns of Uzziah, Jotham, Ahaz, and Hezekiah, the Chronicler demonstrates how pride and idolatry lead to decline, while humility, repentance, and proper worship bring restoration. Uzziah’s downfall warns against spiritual pride, Jotham’s reign reveals the limits of personal righteousness without national reform, and Ahaz’s apostasy shows the destructive consequences of abandoning God. In contrast, Hezekiah’s reforms highlight the possibility of renewal when leaders and people return to faithful devotion. Hamilton states that the Chronicler writes to the people, not as a reporter or analyst, but as one who reports a hopeful future for Isreal.[40] Together, these accounts affirm the Chronicler’s central message that Judah’s security and blessing ultimately depend not on political alliances or military strength but on wholehearted obedience to the Lord.

Footnotes

---

[1] Louis C. Jonker, Understanding the Bible Commentary Series: 1 and 2 Chronicles (Baker

Books, 2013), 254. 

[2] Mark Boda, 1-2 Chronicles (Tyndale House Publishers, 2010), 4.  

[3] August H. Konkel, 1 and 2 Chronicles (Herald Press, 2016), 15.

[4] Boda, 1-2 Chronicles, 5.

[5] Boda, 1-2 Chronicles, 5. 

[6] Ibid., 6.

[7] Yigal Levin, The Chronicles of the Kings of Judah: 2 Chronicles 10 – 36: a New Translation and Commentary (Bloomsbury Publishing Plc, 2017), 15.

[8] Louis C. Jonker, Understanding the Bible Commentary Series: 1 and 2 Chronicles (Baker Books, 2013), 255-256.

[9] Levin, The Chronicles of the Kings of Judah, 17.

[10] John Goldingay, 1 and 2 Chronicles for Everyone (Westminster John Knox Press, 2012), 154.

[11] Jonker, Understanding the Bible Commentary Series, 256.

[12] Ibid., 258.

[13] Ibid., 259.

[14] Konkel, 1 and 2 Chronicles, 50.

[15] Jonker, Understanding the Bible Commentary Series, 258.

[16] Ibid., 259.

[17] John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary: New Testament. (Colorado Springs, CO: David C. Cook, 1983), 640.

[18] Martin J. Selman, 2 Chronicles: An Introduction and Commentary (InterVarsity Press, 2008), 102.

[19] Jonker, Understanding the Bible Commentary Series, 259.

[20] Selman, 2 Chronicles, 102.

[21] Goldingay, 1 and 2 Chronicles for Everyone, 156.

[22] Jonker, Understanding the Bible Commentary Series, 262.

[23] Scott W. Hahn, The Kingdom of God As Liturgical Empire: A Theological Commentary on 1-2 Chronicles (Baker Academic, 2012), 56.

[24] Selman, 2 Chronicles, 102.

[25] Selman, 2 Chronicles, 103.

[26] Jonker, Understanding the Bible Commentary Series, 263.

[27] Ibid., 263.

[28] Konkel, 1 and 2 Chronicles, 53.

[29] Ibid., 53.

[30] Selman, 2 Chronicles, 105.

[31] Ibid., 105.

[32] Jonker, Understanding the Bible Commentary Series, 265.

[33] Konkel, 1 and 2 Chronicles, 54.

[34] Selman, 2 Chronicles, 106.

[35] Goldingay, 1 and 2 Chronicles for Everyone, 159.

[36] Ibid., 161.

[37] Selman, 2 Chronicles, 109.

[38] Jonker, Understanding the Bible Commentary Series, 270.

[39] Jonker, Understanding the Bible Commentary Series, 271.

[40] Hamilton, Handbook on the Historical Books, 486.

Bibliography

Boda, Mark. 1-2 Chronicles. Tyndale House Publishers, 2010.

Goldingay, John. 1 and 2 Chronicles for Everyone. Westminster John Knox Press, 2012.

Hahn, Scott W. The Kingdom of God As Liturgical Empire: A Theological Commentary on 1-2 Chronicles. Baker Academic, 2012.

Hamilton, Victor P. Handbook on the Historical Books. Baker Academic, 2005.

Jonker, Louis C. Understanding the Bible Commentary Series: 1 and 2 Chronicles. Baker Books, 2013.

Konkel, August H. 1 and 2 Chronicles. Herald Press, 2016.

Levin, Yigal. The Chronicles of the Kings of Judah: 2 Chronicles 10 – 36: a New Translation and Commentary. Bloomsbury Publishing Plc, 2017.

Selman, Martin J. 2 Chronicles: An Introduction and Commentary. InterVarsity Press, 2008.

Walvoord, John F. and Zuck, Roy B. The Bible Knowledge Commentary: New Testament. Colorado Springs, Colorado: David C. Cook, 1983.

First, we won’t to thank you all for being here to celebrate this New beginning, a Fresh Start – for us, and maybe even for some of you!  For those visiting with us, I have to tell you right up front that I am horrible with names.  I told my wife one day that I can’t understand why I can’t remember people’s names since I have such a photographic memory.  Kim said “I know honey, the problem is you just don’t have any film in your camera.”  So, if I forget your name, please don’t take it personal – I’m just running a little low on film!

I not only want to thank all you for being here, but I want to thank those who have worked so tirelessly over the past few weeks getting us ready for this service.

• Thanks to our men for helping with the music, the stage, the heavy lifting.
• Thanks to my wife for being relentless in her efforts to strive for excellence.  
• A special shoutout to Roy & Phyllis – who so graciously has gave us a place to plant Rally Point where we spent nearly the last 3 years. Nearly 8 years ago, Roy sent me the Macedonian call to “Come over to Pauline help us!” It took me 5 years to hear that plea – but here are today. We will forever be indebted to them for their kindness.
• And to every person who has prayed, served, sacrificed, and believed in what God is doing here – You are part of this story.

Turn your Bibles with me if you will to Hebrews Chapter 12.

When you’re reading Hebrews Chapter 12, you cannot disconnect it from chapter 11.  Chapter 11 is known as the “Hall of Fame of Faith” of the Bible.  It tells us of those great men and women of faith, and how, in spite of facing impossible odds; Despite facing incredible trials; Despite facing personal persecution in many cases, they persevered, they stood “the test of time’ in their faith.

So the writer to the Hebrews is writing to encourage the readers to persevere in their own personal faith walk as he begins to transition to chapter 12.  And he begins this transition by using the word “Therefore.”  Now whenever you see the word “therefore or wherefore” you are supposed to stop and ask “what it’s there for.” 

So realizing that, helps us to understand that the writer is beginning this transition in Hebrews 12:1-2 with a full view of chapter 11 in mind.  This helps us to really put

in perspective the thought the writer is trying to convey.  And he begins by relating this walk of faith to a race:

Hebrews 12 verse 1, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience (With perseverance) the race that is set before us . . .”

The writer is saying: Because they endured…Because they stayed faithful…Because God carried them…Now it’s your turn to run.

Hebrews 12:1 says: “Let us run with patience the race that is set before us.”

Church, faith is not a sprint – It’s a long-distance race. Some days you run strong. Some days you limp. Some days you crawl. But the goal is simple: Don’t quit running.

And in verse 2, he tells us how to win that race, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

For just a moment of your time this morning, I just want to pull out that statement, “Looking unto Jesus the Author . . .” 

Let’s go to the LORD in prayer and we’ll share the message A Story Being Written.

WHAT IS AN AUTHOR?

The Greek word for Author is archaegos which means “chief, prince, writer, leader, one who takes the lead in anything and thus becomes an example.”  Another definition is “pioneer, a trail blazer – someone who paves the way.”  So the writer of Hebrews is talking about Jesus, Well, He is the Author of our faith, he is the chief leader, the trail blazer of our faith.

I am thankful today for Hebrews chapter 11, and for all of those Heroes of the Faith “who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens . . .”

And I thank God for heroes in my own life, people who prayed for me when I didn’t deserve it, corrected me when I needed it, and encouraged me when I wanted to quit.

But above all…I thank God for Jesus Christ. Because if Jesus had not gone first, none of us could follow. He is the Author…the Leader…the Captain of our faith.

Now, if Jesus is an Jesus is the “author”:

WHAT IS HE WRITING?

First, it is important for us to understand that the Bible is a story written by God. It is a story with perfection and imperfection; a story with successes and failures; a story with joy and sadness; a story with ups and downs; good times and bad times.

Years ago, I attended an easter play that a large church had put on. They probably had over 100 people that were part of the play. They had all rehearsed their parts, and the play was quite impressive. I enjoyed watching it. So, the following year, I went back again. This time, as the play began, rather than the play starting on the stages, the actors all came through the back door and were mingling with the audience: those who were followers of Christ came proclaiming the Risen Savior; those who were sellers in the market came through trying to sell items to the audience and were actually bringing the audience into the play. So the difference in the two years I attended: the first year, I enjoyed watching the play, I wasn’t watching anymore. I was part of the story. And church, that’s what God has done. The Bible isn’t just history to observe. It is a story God invites us into.

Jeremiah 1:5, tells “Before I formed thee in the belly . . .” Before you took your first breath, God picked up His pen and began writing the story of your life.

I believe whenever you read the Bible, there are 3 essential questions you have to ask:

1. What did it mean then?  (The actual context of the story: what was God’s intent?)
2. What does it mean now? (How the context of the story fits in our world now)
3. What does it mean to me?  (How do I fit into this story?)

When I was attending Bible College years ago, my Homiletic’s professor made a statement that has stuck with me for years.  He said, “Y’all, I’m afraid that If we’re not careful, we will tend to take ourselves out of the Bible stories.”  What that means to me is this – sometimes, because we’ve become so familiar with some of the stories of the Bible, they have simply become “just stories in the Bible” and we tend to forget that they were just people, like you and I are people today.

• They had emotions and feelings back then, just like you and I have emotions and feelings today;
• They had trials of their faith back then, just like we have trials of our faith today;
• They battled their sin nature back then, just like you and I battle our sin nature today;
• They had times of failure, just like you and I have failures;
• They had moments of anger, just like you and I have moments of anger;
• They had moments of great joy, just like you and I have moments of great joy;
• They had some mountaintop experiences, just like you and I have had some mountaintop experiences;
• They spent time in the valley, just like and I have spent time in the valley.

 I say all of that to say this, when we read the stories in the Bible, whether they are about Old Testament folks or New Testament folks, whether they are stories about David, or Peter, or Paul, or John, our tendency is to say, “Well they’re just different than us.”  And the truth is, they’re not.  They weren’t superheroes. They were people. They struggled. They doubted. They failed. They feared – Just like us. They had: bad days, broken moments, spiritual battles, mountaintops, and valleys.

The difference in their stories wasn’t perfection, the difference was God kept writing their story. And He’s still writing yours. So, don’t be so quick to remove yourself from the Bible story.

HE IS WRITING THE STORY OF RALLY POINT BIKER CHURCH

For Rally Point Biker Church, God began writing this chapter nearly three years ago.

And it hasn’t always been easy. There have been uncertainties, growing pains, victories, and valleys.

But hear me clearly today: This is His church and Jesus said the gates of hell would not prevail against it.

• Buildings don’t make churches.
• Programs don’t make churches.
• People surrendered to Jesus make churches.

Today isn’t the end, it’s a new chapter Because the Author is still writing.

HE IS ALSO WRITING YOUR PERSONAL STORY

When it comes to us individually, every one of our lives tells a different story.  We have all taken different paths on our faith journey.  Some journeys have been on the straight and narrow, while many, if not most (just like the Children of Israel) did not take the most direct route in our lives to get here.  Regardless of how we got on our faith journey, Jesus is the Author.  Since He is the Author of our faith, you can rest assured that no matter how many obstacles you have on your journey – you will never have a roadblock. 

Like Paul, we too can rest assured, we can be “confident that He which hath begun a good work in you will complete until the day of Christ.”

CONCLUSION

Let me ask you something this morning: What chapter are you in right now?

Maybe: your story feels broken, your faith feels weak, your past feels heavy, or your direction feels lost.

Some of you feel like your story is over. But hear me: As long as there is breath in your body, God is still writing.

Maybe today you need: a new beginning, forgiveness, restoration, direction, or salvation.

You’ve been trying to write your own story…and it hasn’t worked. Today Jesus is saying: “Let Me take the pen.”

If you’ve never trusted Christ, today can be the moment your real story begins. Not religion. Not membership. A relationship with Jesus Christ- the Author and Finisher.

Maybe you are saved, but you’ve given up on the race. Let me encourage you to get up and get back in the race – God hasn’t finished writing the story of your life!

By: Pastor Joe Moore, Graduate Student, Liberty University Theological Seminary

Introduction

The transition from tribal leadership under the judges to monarchy represents one of the most significant turning points in Israel’s history. I Samuel 8-12 records Israel’s request for a king, Samuel’s conflicted response, Saul’s divine selection, and the covenant renewal at Gilgal. These chapters present both negative and positive evaluations of kingship, creating theological tension regarding whether monarchy aligned with God’s will. A careful examination of the negative warnings, positive developments, Pentateuchal foundations, and narrative perspective demonstrates that kingship itself was not contrary to God’s purposes; rather, Israel’s motivation for requesting a king revealed spiritual failure. Ultimately, the author of I Samuel portrays kingship as conditionally legitimate, acceptable under divine authority but dangerous when it replaces dependence upon God.

Does God Want Israel to Have a King?

The negative passages of I Samuel 8:1-22, 10:17-19, and 12:1-25 initially suggest divine opposition to monarchy. Israel demanded a king because Samuel was aging and his sons proved corrupt judges, repeating patterns previously seen in Eli’s household.[1] While these concerns were practical, the deeper issue lay in Israel’s desire to be “like all the nations.” God interpreted their request not merely as political reform but as rejection of His kingship (I Samuel 8:7, King James Bible, 2001). Samuel warned that human monarchy would bring taxation, forced labor, military conscription, and social oppression.[2] Thus, kingship carried inherent risks that could obscure Israel’s unique covenant identity.

However, God repeatedly instructed Samuel to “listen to the voice of the people” and appoint a king (I Sam. 8:7, 9, 22). This divine permission complicates the interpretation. Hamilton notes that although Samuel personally opposed monarchy, the narrator never explicitly condemns the institution itself.[3] Therefore, tension lies not in monarchy per se but in Israel’s misplaced trust.

The positive sections of I Samuel 9:1-10:16 and 11:1-15 reinforce this conclusion. Saul’s rise occurs through unmistakable divine providence. While searching for lost donkeys, Saul unknowingly fulfills God’s prior revelation to Samuel that a leader would come to deliver Israel from Philistine oppression.[4] Samuel privately anoints Saul, symbolizing divine selection and empowerment by the Spirit.[5] The Spirit’s transformation of Saul and his victory over Nahash the Ammonite demonstrate that God actively worked through the monarchy to save His people.

Furthermore, Saul’s leadership unified Israel militarily at a time when tribal disunity threatened national survival. Payne observes that the Philistine threat made centralized leadership historically inevitable if Israel were to endure as a nation.[6] Successful deliverance at Jabesh-Gilead resulted in national renewal and joyful affirmation of Saul’s kingship at Gilgal (I Sam. 11:14-15). Therefore, the evidence suggests that God neither wholly rejected nor fully endorsed monarchy independent of conditions. Kingship was permitted and even used by God, yet Israel’s sinful motivation exposed spiritual distrust. The problem was not having a king but wanting one as a substitute for divine rule.

Relationship to Genesis and Deuteronomy

Earlier biblical texts demonstrate that monarchy was anticipated within God’s covenant purposes. In Genesis 17:6 and 17:16, God promised Abraham and Sarah that kings would arise from their descendants, and Genesis 35:11 repeated this promise to Jacob. These patriarchal assurances indicate that kingship formed part of Israel’s future from the beginning.

Deuteronomy 17:14-20 provides even clearer evidence. The law anticipated Israel’s future request for a king and established regulations governing royal authority. Hamilton emphasizes that this legislation placed the king alongside judges, priests, and prophets as divinely sanctioned offices within Israel’s covenant structure.[7] Importantly, the king must be chosen by God, remain subject to Torah, and avoid excessive wealth, military pride, or political alliances.

Thus, the negative statements in I Samuel 8-12 do not contradict earlier Scripture but reveal Israel requesting something God had already foreseen, yet doing so wrongly. Jamieson, Fausset, and Brown note that monarchy had been provided for in the law, but Israel demanded it prematurely and for improper reasons.[8] Rather than seeking God’s chosen leader, they sought conformity with surrounding nations.

Samuel’s warnings therefore echo Deuteronomy’s safeguards. Israel desired royal power without covenant restraint, while God intended kingship to function under His authority. The monarchy was legitimate only when subordinated to divine kingship.

The Author’s View of Kingship

The author of I Samuel presents kingship with deliberate ambiguity. On one hand, strong prophetic critiques emphasize Israel’s sin. Samuel’s farewell speech in chapter 12 reminds the nation that both king and people must fear the Lord or face judgment. Their demand is explicitly labeled “wickedness” (12:17-19). Yet Samuel simultaneously affirms the monarchy’s continuation under covenant obedience.

Hamilton argues that although Samuel appears anti-monarchical, the narrator’s perspective is more balanced, offering very few editorial condemnations of kingship itself.[9] Indeed, Samuel continues functioning as Israel’s spiritual leader even after Saul’s inauguration, showing that monarchy supplements rather than replaces prophetic authority. Payne similarly observes that Samuel remains the true spiritual head of Israel despite transferring political leadership to Saul.[10]

This portrayal aligns with the broader theological message of I Samuel and the Old Testament. Israel’s history during the Judges was marked by political and spiritual chaos lasting roughly three centuries.[11] Monarchy offered stability and unity, but success depended upon covenant faithfulness. The narrative therefore prepares readers for Davidic kingship, where ideal monarchy emerges not through political structure alone but through obedience to God.

Theologically, I Samuel teaches that human leadership must remain accountable to divine authority. Kingship becomes positive when the king serves as God’s representative and negative when royal power competes with God’s rule. This theme continues throughout the Old Testament, culminating in prophetic critiques of later kings and ultimately pointing toward the expectation of a perfectly obedient Messianic King.

Conclusion

I Samuel 8-12 does not present a simple rejection or endorsement of monarchy. Instead, it reveals a complex theological transition. God had long anticipated kings arising from Israel, and He sovereignly chose Saul as the nation’s first ruler. Yet Israel’s request exposed a deeper spiritual problem: they sought security in political structures rather than covenant faithfulness. The author portrays kingship as conditionally legitimate. When governed by divine selection, prophetic guidance, and obedience to God’s law, monarchy could serve God’s redemptive purposes. When motivated by conformity or independence from God, it became an expression of rebellion. Thus, the central issue in 1 Samuel is not whether Israel should have a king, but whether Israel, and its king, would recognize that the Lord alone remained their true sovereign.

Bibliography

Hamilton, Victor P., Handbook on the Historical Books. Baker Academic, 2001. 229, 233, 234-

235.

Jamieson, Robert, Fausset, A.R., and Brown, David. Commentary Critical and Explanatory on

the Whole Bible, vol. 1. Logos Research Systems, Inc., 1997, 180.

Merrill, Eugene H. “1 Samuel,” in The Bible Knowledge Commentary: An Exposition of the

Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Victor Books, 1985), 430-431, 439,

441.

Payne, David F. “1 and 2 Samuel,” in New Bible Commentary: 21st Century Edition, ed. D. A.

Carson et al., 4th ed. (Inter-Varsity Press, 1994), 303.

---

[1] Eugene H. Merrill. “1 Samuel,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Victor Books, 1985), 439.

[2] Merrill. The Bible Knowledge Commentary, 439.

[3] Victor P. Hamilton. Handbook on the Historical Books (Baker Academic, 2001), 233.

[4] Ibid., 234-235.

[5] Merrill. The Bible Knowledge Commentary, 441.

[6] David F. Payne. “1 and 2 Samuel,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Inter-Varsity Press, 1994), 303.

[7] Hamilton. Handbook on the Historical Books, 229.

[8] Robert Jamieson, A. R. Fausset, and David Brown. Commentary Critical and Explanatory on the Whole Bible, vol. 1 (Logos Research Systems, Inc., 1997), 180.

[9] Hamilton. Handbook on the Historical Books, 233.

[10] Payne. New Bible Commentary, 303.

[11] Merrill. The Bible Knowledge Commentary, 430-431.

“But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world.”

Jerry Bridges said, “If we want proof of God’s love for us, then we must look first at the Cross where God offered up His Son as a sacrifice for our sins. Calvary is the one objective, absolute, irrefutable proof of God’s love for us.”

Oswald Chambers stated, “All of heaven is interested in the cross of Christ, hell afraid of it, while men are the only ones to ignore its meaning.”

Billy Graham said, “God undertook the most dramatic rescue operation in cosmic history. He determined to save the human race from self-destruction, and He sent His Son Jesus Christ to salvage and redeem them. The work of man’s redemption was accomplished at the cross.”

Matthew Henry said, “Come, and see the victories of the cross. Christ’s wounds are your healings, His agonies your repose, His conflicts your conquests, His groans your songs, His pains your ease, His shame your glory, His death your life, His sufferings your salvation.”

But perhaps Charles Wesley sums it up best by saying:

Alas! And did my Savior bleed?

And did my Sovereign die?

Would he devote that sacred head

For such a worm as I?

Was it for crimes that I had done

He groaned upon the tree?

Amazing pity! Grace unknown!

And love beyond degree!

But drops of grief can ne’er repay

The debt of love I owe!

Here Lord I give myself away,

Tis all that I can do

At the Cross at the Cross

Where I first saw the light

Where the burdens of my heart rolled away

It was there by faith

I received my sight

And now I am happy all the day!

That may well have been the theme song for the Apostle Paul, when you read Galatians 6:14 and he says, “but God forbid that I should glory, save in the Cross of our Lord Jesus Christ.”

Now, if you do a little research, you will find the word “glory” mentioned over 400 times in the New Testament alone.  Throughout the Bible, we can see God’s Glory in Creation.

You see, years ago, God stepped from behind the curtain of nowhere, and stood upon the platform of nothing and spoke the world into existence.

And the Psalmist said in Ps. 19:1, “The heavens declare the glory of God; and the firmament sheweth his handywork.”

• We see the Glory of God in Creation. 
• We see the Glory of God in Christ.
• We can see the Glory of God in the Church;
• And we see the Glory of God in the Cross.

Where Paul said, “God forbid that I should glory in anything except the Cross of our Lord Jesus Christ.”

Now you think about Paul – there’s a lot of things he could have boasted about, there’s a lot of things that happened that could have caused him to pat himself on the back.

Paul is probably the greatest Christian that ever lived:

He was a powerful preacher;

He was a prolific author – having written over half the New Testament;

He had the right pedigree – circumcised the 8^th day, of the tribe of Benjamin, a Hebrew of the Hebrews.

I mean, Paul was a religious thoroughbred – and had he have stayed a Pharisee, he would have no doubt been the High Priest among them.

If anybody could pat themselves on the back, it was the Apostle Paul.  But Paul tells us here:

• I Glory;
• I Brag;
• I Boast;
• In this one thing and this one thing only:

THE CROSS OF THE LORD JESUS CHRIST! Paul’s PRIDE and PRAISE were limited to the Cross!

In our day, when we think of a Cross, or when we are discussing the Cross with people, they typically think of a Jeweler – and the Cross as a piece of Jewelry we wear around our necks or on a lapel.

But, in Paul’s day, when you thought of the Cross, you typically thought of a Jailer!  For in Paul’s day, the Cross was a cruel place, a place of harsh punishment and death.  The Cross was the cruelest form of death known to man.

I am afraid today that our Churches are cursed with a Cross-less Christianity.

• We’ve got preachers that tell people that man has low self-esteem and he needs a good dose of positive thinking.

• We’ve got preachers today who say that man’s problem is his environment, and we should ensure that everyone has an equal opportunity.

• We have people singing in our churches that say as long as they feel good about what they are doing, everything is OK.

But I’ll tell you what the Bible says man’s problem is – and that is SIN!  And what man needs is a good dose of the Cross of Jesus Christ.

Paul said, “But God forbid that I should glory, save in the Cross of our Lord Jesus Christ.”

Let me show you three things this morning about the Cross:

WE ARE TO GLORY IN THE PERSON OF THE CROSS.

Paul said, “But God forbid, that I should glory, save in the Cross of our Lord Jesus Christ.”

Now let me say right upfront – It wasn’t the Cross that made Jesus Christ so special – it was Jesus that made the Cross so special!

There is a story told of an old Christian scientist that used to travel the world lecturing, by the name of Harry Rhymer.  At one such speaking engagement, after Professor Rhymer finished his lecture, he opened the floor for questions.

One student, that happened to be Jewish, asked this question, “Professor Rhymer, what is it that Jesus Christ did that no one else has done?”

Professor Rhymer said, “Son, you are Jewish, am I correct?’  The student said “Yes.”  He then said, “Well I will assume then that you are aware of Jewish history, and you know that 30,000 young Jewish men were Crucified by the Romans during their reign?”  The Jewish student said, “Yes, I am aware that 30,000 were put to death by the Romans.”

Professor Rhymer then said, “I am going to name one of them, then I want you to name one of them.  I name Jesus Christ.  Now, it is your turn.”

The Jewish student then said, “Well, I can’t think of another name.”  Professor Rhymer then said, “Exactly, because no one else went to that Cross to bear the sins of man and no one else rose again on the third day with victory over death, hell and the grave,”

I thank God this morning that you and I can Glory in the Cross of the Lord Jesus Christ!

• You see, Jesus turned our Cross of Guilt into a Cross of Glory!

• He turned our Cross from a Beam of Execution to a Balm of Salvation!

It is Jesus of the Cross that we are to Glory in.  Paul doesn’t say “the Cross of THE Lord Jesus Christ.”  He said “the Cross of OUR Lord Jesus Christ.”

And there is a difference there my friend.  Until you make it personal – until you make Jesus Christ yours, you will never know the Glory of the Cross!

Paul said, “I glory in our Lord Jesus Christ.”  That word LORD is interpreted MASTER.  Paul is saying here that Jesus Christ is the Master of his life – HE is in control.

He then says “LORD JESUS.”  JESUS in the New Testament has the same meaning as Joshua of the Old Testament.  JOSHUA means “Jehovah is our Savior.”

Jesus is our Savior – He is our Mediator – He is the one standing between God and man making intercession for us!

Then Paul says He is “Our Lord Jesus Christ.”  This tells us that He is our Messiah – He is our Prophet, Priest and King.

Now, had the Lord Jesus Christ not gone to Calvary’s Cross, you and I would never have known what it means to be free from the penalty of sin.

The only way to Heaven is through the Cross of our Lord Jesus Christ!”  And Jesus isn’t “A WAY,” He is “THE WAY.”  There is none other name given in Heaven among men whereby they MUST be saved.  

Not only are we TO GLORY IN THE PERSON OF THE CROSS;

WE ARE TO GLORY IN THE PURPOSE OF THE CROSS.

I want you to understand this morning that God had a very clear, very specific purpose in sending His son to die on Calvary’s Cross.

1. God wanted us to see His Love on the Cross.

People are reading newspapers, reading the internet and watching the news on Television and they see all the crime, all the hate, all the violence around the world and they say “Where is this God of Love?”

Well, I can tell you they are looking for God in the wrong places.  They are not going to find God on MSNBC, or CNN or Fox News. They are not going to find God in Newsweek Magazine of in the Wall Street Journal.

If you want to truly find the Love of God, you simply need to look to the Cross of Calvary!

I John 1:4 says, “Herein is love, not that we loved God, but that He loved us and sent His Son to be the propitiation of our sins.”

Romans 5:8 says, “But God commended His love toward us in that while we were yet sinners, Christ died for us.”

It was at the Cross that man did his worst to God – but it was at the Cross that God did His best for man!  The Love of God is seen in the Cross.

• God wanted to Fulfill the Law on the Cross.

If you study the Old Testament, it becomes clear that sin carried a penalty with it.  The sin of Mankind required a sacrifice.

The Prophet Ezekiel says, “The soul who sins shall surely die.”

The Bible tells us “For all have sinned and come short of the Glory of God.”

Now we’ve got a problem, because “the soul that sins shall surely die” – and we all know that we are sinners.  The Bible also says that “The wages of sin is death.”

Thank God this morning that when Jesus Christ became my substitute on Calvary’s Cross, not only did He wash away my sins – He satisfied the Law of God.

• You and I owe a debt that we could not pay. 
• He paid a debt that He did not owe!

He took my place and He took your place on Calvary’s Cross in order to fulfill the Law of God.  If is because of His death on the Cross that you and I have life – and have life more abundantly!

Because He took my Cross upon Him – I can now take His righteousness upon me!

No wonder Paul said, “But God forbid that I should glory, save in the cross of our Lord Jesus Christ.”

Not only are we to Glory in the Person Who Died on the Cross, or in the Purpose declared by the Cross, but:

WE ARE TO GLORY IN THE POWER OF THE CROSS.

Before Jesus died on the Cross, the Cross was the symbol of weakness, shame and defeat.  But, since Jesus died on the Cross – it has become the symbol of Power, of Glory and of Victory!

• How does that apply to me?
• How does that help me?
• How does that help you?

I would suggest to you, that every single day of our lives, we face three enemies:

• We face Society (that’s the world).
• We face Self (that’s our flesh).
• And we Satan (that’s the Devil).

1. Through the Power of the Cross, we can have Victory over the World.

Verse 14 continues on to says, “by whom the world is crucified unto me.”

I submit to you that we are not only saved by the Cross, but we are sanctified by the Cross – “set apart” by the Cross. We have come out from the world and the world is now dead to us.

God did not just save us to live Happily in Heaven, He saved us to love Holy on this Earth!

• Through the Power of the Cross, we can have Victory over the Flesh.

Now the Flesh is that old man, the old nature that still lives inside of you.  And though you have become a new creation in Christ Jesus, you still have to fight that old nature that’s still inside of you.

A reporter is talking to a man that has been a member of AA for 13 years.  The reporter as the man, how long have you been attending AA meetings?  The man replied “13 years.”  The reporter then said, “Shouldn’t you be able to stop attending the meetings after 13 years of Sobriety?”  The man replied, “Just because I quit drinking 13 years ago doesn’t mean I don’t have the urge every single day – that battle never ends.”

Galatians 5:24 says, “And they that are Christ’s have crucified the flesh with the affections and lusts.”

• Finally, through the Power of the Cross, we can have Victory over the Devil.

Ever since Calvary, the Devil has been a defeated foe!  He is sailing a sinking ship!  But there is nothing more dangerous than a wounded enemy!

Through the Cross of Jesus Christ, we have Victory over the World, the Flesh and the Devil.  What amazes me though is the number of Christians living defeated lives.

• They constantly have their feelings hurt;
• They are never happy with anyone or anything;
• They can only see the bad in things and never see the good;
• Many times their homes are a complete wreck.

And church. I’m telling you – you don’t have to live that way.

Conclusion:  So, how can we live the Victorious Christian life?  I am glad this morning that the Bible doesn’t diagnose a problem with giving us a remedy.  Look at the very last portion of that verse, it says, “And I unto the world.”

The way to have victory in your life is to go daily to the Cross of our Lord Jesus Christ and die a death to self!

Die to yourself so that He can live in you.  The more of you that you can get out of the way, the more of Him you will have.

The Bible says in Isaiah 53:6, “All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.”

Colossians 2:14, “Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross”

No wonder Paul comes to the end of this letter to the Church in Galatia and says, “But God forbid that I should glory, save in the Cross of our Lord Jesus Christ.”

Introduction

The book of Judges occupies a crucial and sobering place within the canon of the Old Testament, standing between the triumph of conquest in Joshua and the rise of monarchy in Samuel. It narrates one of the darkest and most unstable periods in Israel’s history, marked not by obedience to God’s commands to take possession of the land (Numbers 33:51-56; Deuteronomy 1:8; 7:1-14, 16, King James Version, 2001), but by recurring spiritual failures (Judges 2:6-3:6).[1] Judges presents a carefully structured theological account of Israel’s spiritual decline and Yahweh’s persistent mercy. Through its cyclical pattern of rebellion and deliverance, its progressively deteriorating leadership, and its haunting refrain that “there was no king in Israel,” the book exposes the consequences of covenant unfaithfulness while simultaneously pointing forward to the need for righteous and enduring kingship. Thus, Judges serves both as theological warning and redemptive anticipation within the unfolding story of Scripture.

The Theology and Message of the Book of Judges

The book of Judges marks a dramatic shift in Israel’s history. Unlike its predecessor, Joshua, which bears the name of a dominant leader, Judges is named after an office and is plural in form, immediately signaling a decentralized and unstable period in Israel’s life.[2] The absence of a single towering leader is significant; no individual in Judges casts a shadow over the entire book as Joshua did.[3] In fact, as Victor Hamilton observes, if Judges ends with “In those days there was no king in Israel,” it effectively begins with “In those days there was no Joshua in Israel.”[4] This leadership vacuum sets the stage for the recurring cycle that defines the book, shapes its theology, and anticipates future developments in Israel’s history.

The Recurring Cycle and the Theology of Judges

The recurring cycle in Judges is clearly summarized in Judges 2:11–19. Hamilton states that we see here Israels recurring behavior, “forsook Yahweh, followed other gods” (2:11-13, 16-23), and Gods recurring response, “his anger kindled” (2:20-3:6).[5]  Each time a judge would die, the people would relapse into sin, God would punish them, the people would groan under oppression, and God would raise up another judge.[6]

This cycle reveals the theological heart of Judges. The people’s primary sin is not merely political compromise but spiritual rebellion, “a sin of not listening.”[7] Judges 1 repeatedly notes that Israel “did not drive out” the inhabitants of the land, and this failure culminates in the angel’s indictment, “You have not obeyed my command” (2:21). Hamilton highlights the theological connection between Israel’s failure to yarash (drive out) the nations and Yahweh’s decision not to garash (expel) them.[8]Divine judgment is thus directly linked to covenant disobedience.

Yet judgment is never the final word. Remarkably, God raises up judges not because of Israel’s repentance but because of His own compassionate character, “for the Lord would be moved to pity by their groaning” (2:18). Israel’s survival depends not on the consistency of its repentance but on the mercy of Yahweh.[9] This underscores a central theological truth: divine grace sustains the covenant relationship even when human faithfulness collapses.

Furthermore, the judges themselves illustrate the limits of human leadership. Though they deliver Israel from foreign enemies, “not even the judges can deliver Israel from the greatest enemy of all – Israel itself.”[10] Othniel stands as the exemplary judge, uniquely connected to Caleb and the faithful generation, but he is never replicated.[11] Subsequent judges increasingly reflect moral ambiguity and decline. Thus, the cycle not only reveals Israel’s apostasy but also demonstrates the insufficiency of charismatic leadership to produce lasting covenant faithfulness.

Prophetic Significance of the Cycles and Judges 21:25

The concluding statement of Judges, “In those days there was no king in Israel. Everyone did what was right in his own eyes” (21:25), is not merely descriptive; it carries prophetic weight. Structurally, Judges is framed by leadership absence: it begins after Joshua’s death and ends with the absence of a king.[12] Hamilton notes that three major historical periods are introduced by the formula “after the death of:” post-Moses (glorious), post-Joshua (embarrassing), and post-Saul (mixed).[13] The post-Joshua era, the era of Judges, is characterized predominantly by spiritual decline.

The narrative trajectory of Judges intensifies its message of covenant decline: the book opens with Israel united in asking, “who shall go up for us against the Canaanites?” (1:1) yet closes with the tribes asking the same question concerning Benjamin (20:18), revealing how holy war devolved into civil war. As Hamilton observes, the tragic irony is that Benjaminite’s, members of the covenant family, had effectively become like the Canaanites.[14] The statement “no king in Israel” anticipates the monarchy. While Judges does not explicitly argue for kingship, the repeated refrain suggests that decentralized tribalism and self-rule produce chaos. The cycles prophetically prepare the reader for the rise of kingship in 1 Samuel. However, even this hope is tempered. Gideon rejects dynastic kingship verbally but names his son Abimelech, “my father is king.”[15] The reference in Judges 18:30 to events extending to the Assyrian exile underscores the book’s prophetic warning that covenant infidelity ultimately results in national catastrophe.

The Central Message and Its Relationship to the Old Testament

The central message of Judges is that covenant unfaithfulness produces oppression and chaos, yet Yahweh remains merciful and faithful to deliver. Israel’s decline moves from partial victory to accommodation and finally to failure, as several tribes choose forced labor over full obedience, revealing not inability but unwillingness.[16] Judges 2 explains the root problem: a new generation “did not know the Lord,” echoing Exodus 1:8 and showing how forgetfulness of God’s saving acts leads to apostasy.

The judges themselves display God’s sovereign freedom in using unlikely instruments, Ehud the left-handed deliverer, Deborah the prophetess, and Gideon the least in his house whom the Spirit clothed with power, demonstrating that divine strength operates through human weakness.[17] Yet even these leaders exhibit frailty, underscoring the inadequacy of the period. Abraham Kuruvilla writes, “the virtual absence of Yahweh in the story also raises suspicions about how his people, particularly his leader, regarded him.”[18] Thus, Judges bridges conquest and monarchy, reinforces Deuteronomic theology, anticipates exile, and magnifies divine grace while pointing forward to the need for a greater and final Deliverer.

Conclusion

Ultimately, Judges reveals that Israel’s fundamental problem is internal, not external. Foreign oppressors are symptoms; covenant infidelity is the disease. The book’s cycles, its refrain about the absence of a king, and its escalating moral decline all point beyond themselves. They prepare the reader for David, but even more profoundly, they point to the need for a righteous and permanent King who can deliver not only from enemies but from the sinful heart.

In sum, Judges is a sobering yet hope-filled book. It portrays a downward spiral from conquest to chaos, from unity to civil war, from covenant loyalty to moral relativism. Yet throughout, Yahweh remains compassionate and faithful.

Bibliography

Hamilton, Victor P., Handbook on the Historical Books. Baker Academic, 2001. 97, 107, 110-

111.

Kuruvilla, Abraham. Judges : A Theological Commentary for Preachers, Wipf & Stock

Publishers, 2017. 91

Nelson, Richard D., Judges: a Critical and Rhetorical Commentary. Bloomsbury Publishing Plc,

2017. 31, 167.

Wong, Gregory T. K., Commentary on Judges: From the Baker Illustrated Bible Commentary.

Baker Books, 2019. 13.

---

[1] Gregory T. K. Wong. Commentary on Judges: From the Baker Illustrated Bible Commentary (Baker Books, 2019), 13.

[2] Victor P. Hamilton, Handbook on the Historical Books (Baker Academic, 2001), 97.

[3] Hamilton, Handbook on the Historical Books, 97.

[4] Ibid.

[5] Ibid., 110-111.

[6] Richard D. Nelson, Judges: A Critical and Rhetorical Commentary (Bloomsbury Publishing Plc, 2017), 31.

[7] Hamilton, Handbook on the Historical Books, 107.

[8] Hamilton, Handbook on the Historical Books, 107-108.

[9] Ibid., 111.

[10] Ibid.

[11] Ibid., 113.

[12] Hamilton, Handbook on the Historical Books, 97.

[13] Ibid., 100-101.

[14] Ibid., 101.

[15] Nelson, Judges, 167.

[16] Hamilton, Handbook on the Historical Books, 103.

[17] Ibid., 131.

[18] Abraham Kuruvilla, Judges: A Theological Commentary for Preachers (Wipf & Stock

Publishers, 2017), 91.

For the past couple of months, we’ve been going through this series titled “Rooted in Christ.” We began by sharing that this was an epistle, a letter, that was written from a Roman prison, by the Apostle Paul, addressed to these believers at Colossae to encourage them in the fact that their fruitfulness was not contingent upon their circumstances, but upon Christ abiding in them. Paul therefore was exhorting them to have relationships that were both deep and wide, and that they were to grow the gospel and grow in grace. I think if there is anything the church today needs – we need grace!

Then Paul shares this powerful prayer, and I shared with you how I get nervous when people tell me they are praying for me, cause I just don’t know what they are going to pray. And secondly, I say to myself, “UTOH, what did I do now?” But Paul shares what I believe is one of the most powerful, purposeful prayers I believe anyone has ever prayed. In fact, if you want to know what to pray for me, pray that prayer!

Then Paul shifts his focus and begins to give what is probably the best message in all the Bible about the Supremacy of Christ, how Jesus is “the visible image of the invisible God,” and “in Him, dwells all the fulness of God.”  

At Christmas, we talked about how Jesus stepped into our broken world to give us a breakthrough, and how we have the power to overcome simply by the fact that “Christ lives in us – the hope of glory!” Then Paul begins to encourage us to “walk in Christ,” and reject the counterfeit offers the world has to offer. That Christ is greater than, and in fact is the fulfilment of THE LAW.

Then we took a walk through the Scriptures and saw little pictures of a much larger picture, how that Christ gave us “a nail in a sure place,” a nail all which all my failures, all my disappointments, all my sin hang. And thank God you and I can say with confidence “It’s all nailed down.”

We talked about how we come to an altar, we accept Jesus as Lord and Savior, and then everyone around us begins telling us, or giving us, a list of does and don’ts. So, we then asked the question, “Is Christ Enough?” Or do we need to add rules, or rituals, or Laws, or religion?

And of course, there was the encouragement from Paul to “Take off our stinking Grave clothes and put on our grace clothes.” Encouraging us to walk worthy of the life we have in Christ. And finally, last week, we talked about where this battle starts, and it starts in the home.

Now we are looking at this final chapter in this great book. The Christian life is often described as a walk. It is not merely a set of beliefs to affirm, but a way of life to be lived. Throughout Colossians, Paul has shown us who Christ is—supreme over creation, sufficient for salvation, and central to the church. Now, as he closes the letter, Paul turns from doctrine to daily practice.

In Colossians 4:2–18, Paul shows us what it means to walk in wisdom.

Don’t be confused between knowledge and wisdom. Knowledge is learning, whereas wisdom is application of that knowledge. It is one thing to know something, it is another to actually know what to do with it.

Knowledge is knowing that a tomato is a fruit, whereas wisdom is knowing not to use a tomato in a fruit salad.

Now wisdom can be a type of knowledge, but knowledge is not necessarily a type of wisdom.

The philosopher Socrates said, “The only true wisdom is knowing you know nothing.”

Someone once said, “It’s not what you look at that matters, it’s what you see.”

And I like this statement, “Knowledge is no good if it isn’t practiced!”

After all that Paul has shared in this letter to the believers in Colossae, he is going to leave his final bit of advice/encouragement, and that is to WALK IN WISDOM.

Walk in Wisdom Through Devoted Prayer (v. 2–4)

Paul begins his call to walk in wisdom where wisdom always begins—with prayer. In Colossians 4:2, he exhorts believers to “continue steadfastly in prayer, being watchful in it with thanksgiving,” highlighting several essential qualities of wise prayer. Prayer requires perseverance, as the phrase “continue steadfastly” conveys persistence and refusal to quit; wise believers are not occasional prayers but consistent intercessors who view prayer not as a last resort, but as daily dependence on God.

Prayer also requires watchfulness, calling believers to remain spiritually alert and attentive, discerning the times, recognizing spiritual dangers, and staying awake to God’s ongoing work. Alongside perseverance and vigilance, prayer must be marked by thanksgiving, for gratitude guards the heart from self-centeredness and anchors prayer in remembrance of God’s past faithfulness while trusting Him for present needs.

Finally, prayer fuels the mission of the gospel. Paul asks for prayer not for personal comfort, but for open doors to proclaim Christ clearly, even while imprisoned (vv. 3–4). In this way, wise believers walk in wisdom by praying gospel-shaped prayers that advance God’s mission.

Walk in Wisdom Toward Outsiders (v. 5–6)

Paul now shifts from prayer to public witness, calling believers to live wisely before those outside the faith. In Colossians 4:5, he urges, “Walk in wisdom toward outsiders, making the best use of the time,” emphasizing that wisdom is made visible through everyday conduct. The command to “walk” points to daily behavior, reminding believers that outsiders are watching not only what Christians say, but how they live. When marked by integrity, humility, and love, wise conduct adorns the gospel.

Paul also stresses that wisdom redeems the time; the phrase literally means to “redeem the time,” underscoring that opportunities for witness are fleeting and must not be wasted. Wise believers recognize and seize the moments God provides. This wisdom also governs speech. In verse 6, Paul instructs, “Let your speech always be gracious, seasoned with salt,” indicating that Christian speech should reflect Christ’s kindness while being marked by truth, clarity, and preserving influence. Such speech is both attractive and faithful, knowing how to answer each person appropriately—not with harshness or compromise, but with truth spoken in love.

Walk in Wisdom Through Faithful Partnerships (v. 7–14)

Paul closes this section by naming his coworkers in the gospel, reminding us that these personal references are not filler but theology in action. In Colossians 4:7–14, figures such as Tychicus, Onesimus, Aristarchus, Mark, Epaphras, Luke, Demas, Nymphas, and Archippus. Each represent a story of grace, growth, and service, showing that the gospel advances through people.

Wisdom recognizes that the Christian life and ministry are to be lived out in community; no one walks wisely alone. Most of these individuals are largely unknown to history, yet they were known to Paul – and more importantly, to God.

These co-laborers with Paul were made up of Jews and Gentiles, slaves and free, pastors and encouragers, all united in Christ. This diversity reflects God’s design for unity within difference. God has something for all of us, young or old, educated, uneducated, male or female.

Walk in Wisdom Through Persevering Obedience (v. 15–18)

Paul concludes with final exhortations and a deeply personal word that ties the letter together. He first emphasizes that the Word of God must be read and shared, instructing the churches to exchange letters so that Scripture would be heard, taught, and applied among the believers (v. 16). Wisdom, therefore, submits to God’s Word and actively ensures its spread within the life of the church.

Paul then turns to a specific exhortation, reminding believers that every follower of Christ has a calling. Addressing Archippus, he urges, “See that you fulfill the ministry that you have received in the Lord” (v. 17), underscoring that wisdom finishes what God assigns. Calling is not optional or temporary; it demands perseverance and faithfulness.

Finally, Paul closes with a reminder of both the cost and the comfort of discipleship: “Remember my chains. Grace be with you” (v. 18). Wisdom does not forget the suffering that may accompany faithfulness to Christ, yet it ultimately rests in the sustaining grace of Christ that empowers believers to continue the walk.

Conclusion

As we bring this series, “Rooted in Christ,” to a close, Paul’s final exhortation reminds us that the Christian life is not merely about what we know, but how we live. To be rooted in Christ is to walk in wisdom, depending on God through devoted prayer, living with intentional witness before the world, embracing the gift of gospel-centered community, and persevering in faithful obedience to the calling God has given us.

Wisdom is the daily, Spirit-empowered application of the truth we have received, lived out in real relationships, real conversations, and real faithfulness. The same Christ who Paul taught is supreme, sufficient, and central is the One who sustains us as we walk today. So let us leave this letter committed not just to admire Christ, but to walk in Him, rooted deeply, bearing fruit faithfully, and resting in His grace.

Nehemiah – no matter how daunting the task seemed, made up his mind that he would not be deterred, He was determined to complete the task God had given him.

Now looking with me at 2 verses in the fourth chapter of the Nehemiah, let’s begin reading with verse 14:

“And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, (Now, if you are in the habit of underlining things in your Bible, the next phrase is one of those things that I would underline) BE NOT AFRAID OF THEM:  REMEMBER THE LORD, which is great and terrible (That word terrible here is translated to mean AWESOME.  Our God is Great and Awesome!), and fight for your brethren, your sons, and your daughters, your wives, and your houses.

• We are talking about your homes here;
• We are talking about fighting for your families;

¹⁵ And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought (That’s another good place to underline), that we returned all of us to the wall, every one unto his work.”

Verse 15 finishes with these words – EVERY ONE UNTO HIS WORK:

• Young or old;
• Rich or poor;
• Male or female;
• Educated or uneducated.

Every single person had a job to do.  Every single person had an assignment from Jehovah God!  Every single person had a purpose, a mission to fulfill – IN THEIR GENERATION.

• I cannot accomplish anything in my Father’s generation – that is in the past;
• I cannot accomplish anything in my grandchildren’s generation – that’s in the future;
• I can only accomplish the work of God in my generation- HERE AND NOW!

The only generation that I can affect for God is my generation.  And folks, I determined long ago that in my generation, I am going to serve the Lord with the best that I have in me BY HIS PERFECT WILL.

What I want you to understand with me this morning is that every one has a work:

• EVERY WOMAN;
• EVERY MAN;
• EVERY CHILD

“Every one unto his work!”

And notice with me where it started with Nehemiah:

• It started with the family;
• It started with the home.

LIVE OUT THE GOSPEL IN YOUR HOME (Col. 3:18-21; Eph. 5:21-25)

Now turn with me Colossians 3 and Ephesians 5 and 6. What we are going to find is that this same theme is repeated in the New Testament.

In Ephesians chapter 6, we are told about how to fight the devil, the adversary.  We are taught how we are to put on the whole armor of God and be prepared for the battle ahead.

• But, before you ever get into this spiritual warefare;
• Before you ever engage the adversaries as Nehemiah did;
• And before you have to face those who oppose the work that God has given you.
• And before you can build any walls for God – You have to understand THAT IT STARTS IN THE HOME!

Colossians 3:18-21 and Ephesians chapter 5 and verse 22, and folks, if we’re going to build the walls, if we’re going to serve the Lord Jesus Christ, if we’re going to fight the enemies of God, we’ve got to start off RIGHT – IN THE FAMILY.

Verse 22 says, “Wives, submit yourselves unto your own husbands, as unto the Lord;”

Nehemiah said, “We’ve got to fight for our sons; we’ve got to fight for our daughters, we’ve got to fight for our wives, we’ve got to fight for our homes, we’ve got to fight for our families!”

And here in the New Testament, we are getting the same truths: “Wives, submit yourselves unto your own husbands, as unto the Lord.”

Verse 25, “Husbands, love your wives, even as Christ also loved the church, and gave himself for it;”

• Now we can talk real spiritual about serving God;
• We can speak about doing a great work for God;
• We can talk about building the walls;

But I’m gonna tell you where the “Rubber meets the Road.”  The Rubber Meets the Road – IN THE HOME – IN THE FAMILY – IN YOUR CLOSEST RELATIONSHIPS.

And listen folks, Paul tells us here in Ephesians,

• You can forget fighting the battles against evil IF you can’t win the battle in your home;
• You can forget fighting the opposition, if you can’t win the battle in your home;
• You can forget building any walls, IF you can’t win the battle in your home!

And Nehemiah understood this and he said, “If we’re going to build this wall, everybodies got to build in front of your own house.”  And that’s how he assigned everybody “IN FRONT OF THEIR OWN HOUSE.”

• YOU build that section of wall;
• RIGHT where your family lives;
• And Fight for your wives;
• And fight for your sons;
• And fight for your daughters;
• And fight for your homes.

And the Apostle Paul says the same thing before he ever engages in Spiritual Warfare, in both Colossians 3 and Ephesians 5!

• Wives, submit yourselves to your husbands.
• Husbands, love your wives.

And then in chapter 6 and verse 1 he says, “CHILDREN, obey your parents in the Lord:

The most spiritual thing that a child can do, the most spiritual thing that our kids can do is “Obey your parents in the Lord – FOR THIS IS RIGHT.”

• Wives – Submit;
• Husbands – Love your Wives;
• Children – Obey.

All of that is spiritual.  It’s IN THE LORD. 

• It’s IN THE LORD that a wive submits;
• It’s IN THE LORD that a husband loves;
• It’s IN THE LORD that our children obey.

So building the wall starts at home.  To serve the Lord Jesus Christ – starts at home. 

Folks, there are all kinds of opportunities for people to do a work for the LORD in our society.  I look around our church and there is so much people could be doing for the LORD.  But I am going to tell you this.

• Before you can do a work for God;
• Before you can build the walls;
• Before you can fight the spiritual battles;

You’ve got to start at home!  And Nehemiah was so wise in understanding this because he knew that if we could never win the battle in our homes:

• Then we could never build the walls;
• We could never win the battles;
• We could never build a testimony;
• We could never do a work for God.

Now look at Colossians 3:20 and Ephesians 6:2 and 3, “Honour thy father and mother; which is the first commandment with promise;  ³ That it may be well with thee, and thou mayest live long on the earth.”

You want to have long fruitful life; You want to live a great life – HONOR your father and your mother!”

• Folks, do you want a long, fruitful ministry for Christ?
• Do you want to leave behind a legacy for your kids and grandkids of building the walls for Christ?

Then Wives SUBMIT; Husbands LOVE your wives; Children OBEY and HONOR.  And folks that’s the only COMMANDMENT WITH promise “Thou mayest live long on the earth.”

• Folks, I’m going to tell you this morning what is wrong with America;
• I’m going to tell you what’s wrong with our churches;
• I’m going to tell you what’s wrong with OUR church:

We’ve tried to do all this stuff for the world, and we’ve tried to do all this stuff for the church – AND WE HAVEN’T BUILT OUR HOMES!

Homes are falling apart and Marriages are crumbling – and folks, that’s why America is falling apart.  As a society, we have even tried to redefine the family and the home.

And as much as we’d like to blame our government for the problem, I will tell you right now:

• The problem is not in the White House or the State House;
• The problem is in our house!

Folks, that’s where our country is crumbling – in our homes. And sadly, that’s where our churches are crumbling.

Man, you can look everywhere in our society today and see the family in shambles – no wonder people can’t decide which bathroom to go to!

And folks, I will tell you today that there is no Bill that’s going to pass Congress and there’s no Order going to come from the Supreme Court that’s going to fix the problem.  The only thing that will FIX the problem is:

• Wives – Submit to your Husbands;
• Husbands, Love your wives,
• Children, Obey your parents and Honor them. 

Our only hope is to HONOR this Great Commandment with PROMISE!

You see folks, the problem didn’t start in Congress and it didn’t start in the Supreme Court – it started in the HOME!  It started in our FAMILIES!  We SINNED Against God.

And Nehemiah understood that if we don’t get the family right; if we don’t get the home right; we can forget building the walls for God!

So Nehemiah says to the people:

• Get your homes right;
• Get your families right;
• Fight for your brethren;
• Fight for you sons; 
• Fight for your daughters;
• Fight for your wives; 
• Fight for your homes!

Folks, before we start trying to fix the politics in this country, and before we can fix the schools in our country, before we can begin to fix EVERYBODY ELSE’S problems, we’ve got to get things right in our own houses. The gospel is proclaimed not only from pulpits but from kitchens, living rooms, and dinner tables, seen most clearly where we live most closely.

LIVING OUT THE GOSPEL IN THE WORKPLACE (v. 22-23, Eph 6:5-8)

In Colossians 3:22–23, and Ephesians 6:5-8, Paul widens the scope of gospel living beyond the home and into the workplace, reminding believers that Christ is to be honored not only in relationships but in responsibilities. Though Paul addresses bondservants within the first-century context, the principle transcends time and culture, applying to every work relationship today—employees, employers, students, volunteers, and anyone entrusted with daily tasks.

Paul begins by addressing the manner of service, warning against “eye-service,” the kind of work done only when someone is watching, and against people-pleasing, which seeks approval rather than faithfulness. Instead, believers are called to serve with sincerity of heart, motivated by a reverent fear of God. This transforms work from mere obligation into an act of devotion, where integrity matters even when no one else sees. Paul then addresses the motive for service, commanding believers to work “as to the Lord and not to men.” When Christ is the true Master, every task, no matter how routine or unnoticed, becomes sacred. There is no biblical divide between sacred and secular work; all honest labor falls under the lordship of Christ.

Ultimately, who you work for matters far more than where you work. The searching question is whether our work ethic would change if we truly believed Jesus signed our paycheck.

LIVING OUT LIFE LIKE YOU’RE ACCOUNTABLE TO GOD (v.24-25)

In Colossians 3:24–25, Paul concludes this section with a truth that is both deeply comforting and deeply sobering: Christ sees all, and Christ will reward justly. After calling believers to honor Christ in their homes and in their work, Paul lifts their eyes beyond present circumstances to eternal accountability. He reminds them that faithful service is never wasted, even when it goes unnoticed or unrewarded by others. The believer’s confidence rests in a certain reward, for our inheritance does not come from employers, institutions, or human systems, but from the Lord Himself.

Christ is not merely the object of our service; He is the Master we serve, and He alone determines the final outcome. This promise reassures those who labor faithfully in difficult or unjust situations that their obedience is seen and remembered by God. Yet Paul balances this encouragement with a warning of fair reckoning. Wrongdoing will be repaid, and God shows no favoritism: status, position, or outward success provide no exemption from His justice. Earthly injustice does not cancel heavenly justice, and delayed judgment does not mean denied judgment.

These verses call believers to live with eternal perspective, asking whether we are driven by temporary approval or eternal reward. Christ is revealed here as both a gracious Savior who promises an inheritance and a righteous Judge who holds every life accountable, urging us to live faithfully before Him in all things.

Conclusion

Colossians 3:18–25 reminds us that the Christian life is not lived in compartments but under one Lord. To be rooted in Christ means His authority reaches into our homes, shapes our work, and governs our future hope. Paul makes it clear that the gospel is not proven by what we claim on Sunday but by how we live on Monday, how we speak to our spouse, how we lead our children, how we submit to authority, how we work when no one is watching, and how we respond when life feels unfair.

Christ does not merely want to be acknowledged; He demands to be honored as Lord in every sphere of life. When Christ rules the heart, it shows up in redeemed relationships, sincere responsibilities, and a life lived with eternal accountability. Nothing done for Him is wasted, and nothing done apart from Him escapes His notice. The question before us is simple , “Is Christ truly Lord where we live and where we labor, or only where we worship?”

Invitation

Today’s passage calls for more than reflection; it calls for response. For some, the Holy Spirit may be pointing to a home that needs repentance, forgiveness, and Christ-centered restoration. For others, it may be a work life marked by shortcuts, bitterness, or people-pleasing instead of faithful service to the Lord. And for some, the deepest issue may be this: you are trying to live a Christ-honoring life without ever surrendering your life to Christ.

And for believers, this is a call to re-surrender, to say once again, “Jesus, You are Lord of my home, my work, and my future.” As we respond, may we be a people truly rooted in Christ, living out the gospel where it matters most.

When Jesus called Lazarus out of the tomb, the man came walking out alive, but still wrapped in grave clothes. He was breathing, standing, restored… yet he still smelled like death. That’s when Jesus gave a powerful command to the people standing around: “Loose him, and let him go.”

Lazarus didn’t need resurrection again, he needed removal. He needed to take off what belonged to the grave and step fully into what belonged to life.

And church, that’s where a lot of believers live today. We’ve been raised with Christ. We’re saved, forgiven, sealed, but we’re still dragging around some stinking grave clothes. Old habits. Old attitudes. Old desires. Old ways of thinking that don’t belong to this new life we have in Christ. We’re alive in Christ, but we smell like the dead.

That’s why Paul writes Colossians 3, not to tell lost people how to get saved, but to tell saved people how to live like they’ve been raised. He doesn’t say, “Try harder.” He says, “Since you’ve been raised with Christ…” live differently. Think differently. Dress differently – spiritually speaking.

Colossians 3:1–17 is a wardrobe change for the redeemed. It’s a call to strip off what belongs to the old life and put on what reflects the grace of the new life. So, today’s message is simply this:

Take off your stinking grave clothes – and put on your grace clothes.

Because when you’re united with a risen Savior, our focus, our fight, and our fashion of life should look like heaven, not the grave.

OUR FOCUS – HEAVENLY THINGS (v. 1–4)

Because believers have been raised with Christ, our lives now move in a new direction with a new focus. Paul’s words, “If then you were raised with Christ,” are not a question but a declaration of reality, this is who we are. Our position has been radically changed: we have been raised with Christ in His resurrection power, our lives are presently hidden with Christ in God for security and identity, and one day we will appear with Christ in glory. That truth shifts the aim of our hearts and minds. Paul is not calling us to escape the world or relocate physically to heaven, but to redirect our desires, values, and priorities toward where Christ is seated in authority.

There’s an old hymn that goes, “Turn your eyes upon Jesus. Look full in His wonderful face. And the things of earth will grow strangely dim, in the light of His glory and grace.”

Paul is saying when our focus is fixed on heavenly things, earthly distractions begin to lose their grip, and eternal realities take their rightful place. Knowing that our future is bound up with Christ gives us strength to live faithfully in the present. So, the question becomes deeply personal: what truly dominates your thoughts and drives your decisions: temporary routines or eternal realities? When you remember who you are in Christ and whose you are, it inevitably changes how you live here and now.

OUR FIGHT – THOSE STINKING GRAVE CLOTHES (v. 5–11)

Because we now belong to Christ, the Christian life also involves an ongoing fight against earthly sin. Paul’s command is strong and unmistakable: “Therefore mortify—put to death—your members which are on the earth” (v. 5). This is not a call to manage sin, excuse it, or keep it on life support, but to strip it off like stinking grave clothes that no longer belong on someone who is alive in Christ.

Paul names the enemy clearly, beginning with sensual sins that corrupt the heart and body: sexual immorality, impurity, uncontrolled passions, evil desires, and covetousness, which he exposes as idolatry because it places something other than Christ on the throne. He then turns to social sins that poison relationships and destroy witness: anger that simmers, wrath that explodes, malice that seeks harm, slanderous speech, filthy talk, and deceit. These are all marks of the old self, not the new one.

The good news is that the old self has already been put off, and the new self is continually being renewed in the image of Christ. Because of that, earthly labels and divisions lose their power; what defines us now is Christ alone. The challenge is honest and unavoidable: what are you tolerating that Christ has already declared dead? Real victory comes when we remember that the old life no longer fits our new identity, and we fight sin not to become alive, but because we already are.

OUR FASHION – GRACE CLOTHES (v. 12–17)

Having put off the old grave clothes, Paul now calls believers to intentionally put on a new wardrobe that reflects their identity in Christ. He grounds this command in who we already are, “the elect of God, holy and beloved” (v.12), reminding us that obedience flows from identity, not the other way around. Christianity is not merely about killing sin; it is about replacing it with Christlike character.

Paul then lists the garments of grace that are to mark our daily lives in verses 12-14: compassion that feels deeply for others, kindness that acts generously, humility that thinks rightly of self, meekness that displays strength under control, and longsuffering that bears patiently with one another. These virtues are stitched together by forgiveness, modeled after Christ’s forgiveness of us, and crowned with love, which binds everything together in perfect harmony.

Paul tells us in verse 15 and 16, as this wardrobe is worn, the peace of God is to rule our hearts like an umpire, governing our responses and relationships, while gratitude becomes the natural tone of our lives. At the center of it all is the Word of Christ dwelling richly within us, shaping our worship, our wisdom, and our walk. When Christ’s Word fills the heart, worship overflows in psalms, hymns, and spiritual songs, and every action—whether spoken or done—is brought under the authority of His name.

The result is a community where Christ is visible, peace is evident, and thanksgiving is constant. So, here’s my question to all of us: do people see Christ in the way we speak, forgive, and serve? Truth is, a life saturated with Christ will always produce peaceful hearts and thankful lips, because whatever we do, we do it all in the name of the Lord Jesus Christ.

Conclusion

Church, Lazarus walked out of the tomb alive, but he didn’t take those grave clothes off by himself. Jesus looked at the people standing around and said, “Loose him, and let him go.” In other words, resurrection life was real, but freedom required obedience. Life had come, now the grave had to be left behind.

And that’s where many believers are today. Alive in Christ, but still wrapped up in things that belong to the old life. Still carrying habits, attitudes, bitterness, lust, pride, anger, or unforgiveness that Christ never intended us to keep wearing. We’ve been raised, but we haven’t fully undressed. We’ve been given grace clothes, but we’re still clinging to grave clothes.

Paul reminds us in Colossians 3 that because we are risen with Christ, we are called to live like it. We fix our focus on heavenly things. We fight earthly sin without compromise. And we fashion our lives with the character of Christ. Not to earn salvation, but because salvation has already been given. The grave is empty. The Savior is alive. And the clothes of death no longer fit the children of God.

So, the questions are simple, but it’s searching: What are you still wearing that smells like the tomb? What has Christ already declared dead that you’re still holding on to? Today is not about shame, it’s about freedom. Jesus didn’t raise Lazarus so he could limp through life wrapped in burial rags. And He didn’t raise you so you could live bound to what He already conquered.

Invitation

Here’s the invitation this morning. If you are a believer, raised with Christ, but the Holy Spirit has put His finger on grave clothes you need to take off – this is your moment. Don’t manage it. Don’t excuse it. Lay it down. Bring it to the cross. Let the risen Christ loose you from what no longer belongs to you.

And if you’re here today and you’ve never been raised with Christ, if you’re still in the grave of sin, guilt, and separation from God, the good news is this: Jesus still calls the dead to life. Just like Lazarus, He calls your name. Salvation doesn’t begin with changing clothes; it begins with receiving life. If you will repent, believe, and trust in Christ alone, He will forgive you, save you, and make you new.

Whether you need life for the first time, or freedom as someone who is already alive, the invitation is the same: come to Jesus. Take off your stinking grave clothes, and put on your grace clothes.

And Paul says, “And whatever you do, in word or deed, do all in the name of the Lord Jesus Christ.”

Amen.

¹⁶ “Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: ¹⁷ Which are a shadow of things to come; but the body is of Christ. ¹⁸ Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind, ¹⁹ And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. ²⁰ Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances, ²¹ (Touch not; taste not; handle not; ²² Which all are to perish with the using;) after the commandments and doctrines of men? ²³ Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body: not in any honour to the satisfying of the flesh.”

“Let no man THEREFORE . . .” (v.16). Now look with me at verses 13-15. I remember very vividly, as a 6-year-old boy, the day I asked Jesus to come into my heart. Though I was only 6 at the time, I can still feel the sense of peace and relief I had in making that decision. As a 17-year-old, I backslide on God, and for the next 7 years, rebelled and lived a life contrary to everything I professed as a Christian. At the age of 24, I rededicated my life to Christ – and I will never forget that day. I will never forget that feeling of having the weight of the world lifted off my shoulders. The feeling I had that in that moment – nothing else mattered. Once and for all – I had peace in my life. Do y’all remember that day in your life? The day when everything seemed right – God had given you the peace that passes all understanding?

Sadly, that overwhelming feeling doesn’t seem to stay with us long. Before you know it, you have a whole lot of Christians that begin giving you your list of do’s and don’ts. Go here – don’t go there; do this, don’t do that. And you find yourself defeated once again, because just when you thought you found completeness in Christ – all of a sudden you are told He is not enough – you need to start doing a list of things.

You want to know what the greatest trick Satan has up his sleeve? It’s not getting you to disbelieve Jesus, but getting you to believe that you need Jesus – PLUS.

That’s what Paul is addressing to these believers in Colossae – they weren’t being told to reject Jesus—they were being told that Jesus wasn’t enough. “Believe in Christ,” they said, “but you also need rules… rituals… visions… discipline… experiences.”

Paul writes to shut that down. This passage answers one question every believer must settle: Is Christ enough? Is He sufficient, or do I need something more? Paul is going to seek to answer that question.

CHRIST’S COMPLETE CONQUEST (v. 15)

“He disarmed the rulers and authorities and put them to open shame, by triumphing over them in Him.”(ESV)

At the cross, Jesus didn’t just die, He dominated.

“Rulers and authorities” refers to demonic powers – Satan and his forces. The cross looked like weakness, but it was warfare. What hell meant to destroy, God used to defeat.

In Roman culture, a conquering general would parade defeated enemies through the streets. Church, hear this clearly: The devil is not your equal – He is a defeated foe. You don’t fight for victory; you stand in victory.

CHRISTIAN FREEDOM FROM CONDEMNATION (vv. 16–17)

“Therefore let no one pass judgment on you…”

Because Christ won the battle, believers are free from religious judgment.

According to verse 16, the false teachers were saying:

• “You must eat this.”
• “You must avoid that.”
• “You must observe this holy day.”

Paul says, Don’t let anyone sit in judgment over you.

Then in verse 17, Paul shows that the law was only a shadow – Christ is the substance. You don’t go back to the blueprint once the building is complete.

Hebrews 10:1 says, “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.”

Romans 8:3 says, “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh.”

Matthew 5:17 says, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.”

Jesus didn’t come to supplement the law – HE CAME TO SATISFY IT! He paid a sin debt that we could not pay.

THE DANGER OF DECEPTIVE SPIRITUALITY (vv. 18–19)

“Let no one beguile (disqualify or trick)you …”

False spirituality is sneaky. It doesn’t look sinful – it looks super spiritual.

In verse 18, these false teachers talked about:

• Angel worship
• Visions
• Secret experiences

They claimed humility, but it was actually spiritual pride. Any teaching that says,
“I’ve seen something you haven’t” or “I know something you don’t” is already drifting from the gospel.

According to verse 19, when people stop clinging to Christ, they stop growing – no matter how religious they look. Growth doesn’t come from experiences – it comes from connection to the head – Jesus Christ.

THE FUTILITY OF FLESHLY RULES (vv. 20–22)

“Do not handle, Do not taste, Do not touch . . .”

This is religion at its worst. These are rules That Focus on the Outside. These rules deal with temporary things. They may change habits – but they cannot change hearts.

In verse 22, Paul says these rules are: Human-made, Temporary and powerless. Rules may restrain behavior, but only Christ renews the heart.

THE WEAKNESS OF WORKS-BASED WORSHIP (v. 23)

“They have an appearance of wisdom…”

False religion always looks impressive. It may give the appearance of holiness – Self-denial, Severity, Strict discipline. It looks holy – but it’s hollow.

Paul says these things have no value against the flesh. You don’t overcome sin by rules, you overcome sin by relationship with Christ. That’s why we preach so much about loving God and loving one another – Only a relationship with HIM gives you the power to overcome. Paul’s message is clear: Christ conquered the enemy, He completed the work, and He sustains us. You don’t need: Extra rules, Extra rituals, Extra revelations. You need Christ – HE IS ENOUGH!

Judges 4:1-24, Genesis 3:14-15; Judges 9:53, 56-57; II Samuel 20:23; Ezra 9:8, Isaiah 22:20-24, Colossians 2:14

Please turn your Bibles with me to Judges Chapter 4 this morning.  There was a Presbyterian preacher in the late 1800’s and early 1900’s named T. Dwight Talmage. It is said that he was a word artist, or he painted pictures in the minds of his parishioners with his sermons. As I was thinking about Dr. Talmage this past week, and considering our message today, I couldn’t help but think about the many wonderful pictures that God has given us in His word; small pictures that lead us to a much bigger picture. 

So, this morning, with the help of God, I want to take you on a little tour of the Bible and show you some of these small pictures that make up a much bigger picture, and I will share with a message titled, “IT’S ALL NAILED DOWN!” 

In Judges Chapter 4, we find that the nation of Israel is on a downward spiral.  They have suffered oppression at the hands of Jabin the Canaanite King for some 20 years. And because no men have the audacity to lead the nation of Israel, God has appointed a woman by the name of Deborah to Judge over them. Deborah has a general over the Army of Israel named Barak. Now Barak doesn’t want to confront the wicked King Jabin, or the General over the Canaanites, Sisera.  However, Deborah says to him, “GO! For this is the day in which the Lord hath delivered Sisera into thine hands. . .” Barak said, “I’ll go . . . but only if you go with me.” So, Deborah, being the modest type said, “Surely, I will go with you.”

Once Barak began his attack on Sisera and began destroying his Army and his chariots – Sisera then fled on foot and ran to the home of Heber and his wife, Jael.  Now, what you need to understand about Heber and Jael is that they were opportunist.  If it looked like the Canaanites were going to win, they would be on the side of the Canaanites.  If the children of Israel were going to win, then they would be on the side of the Childrean of Israel.

So here Sisera runs to the home of Heber to hide from Barak.  When he gets there, he is invited in by Jael, Heber’s wife, and she gives him a warm blanket to cover with.  He is tired and thirsty, and he ask for a cup of water to drink, then tells her that if any man comes and ask if he is there, she is to say no.

So, Jael then goes a gets Sisera a warm cup of goats milk, cause nothing will make you sleep more than a warm glass of goats milk.  Once he drinks it, he falls asleep. 

And then verse 21 of our text gives us the first of many wonderful pictures that I want to share with you this morning that will make up a much larger picture.  Verse 21 says, “Then Jael Heber’s wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died.”  I love the simplicity of the King James Bible – don’t you?

Remember now, this is only a small picture of a much larger picture.  Turn with me to Genesis chapter 3.  In verse 14 and 15, the Bible says, “And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: 15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”

So, the first picture that is beginning to form is that of Bruising the Serpents head.

• We see first that of Christ bruising the head of Satan;
• Then we see Sisera’s head being nailed to ground!

In Judges Chapter 8, after Gideon dies, another wicked leader takes over by the name of Abimilech.  And in Judges chapter 9 and verse 53, after this wicked leader had killed 70 of his brethren to take power, a woman drops a milestone off a wall and drops it on his head – and because he did not want to die at the hands of a woman, he asked his servant to thrust him through with a sword – so Abimilech died as well.  But verses 56 and 57 are very telling, they says – “Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren: 57 And all the evil of the men of Shechem did God render upon their heads:

Now I don’t know about you, but I see a much bigger picture forming here.  If that is not enough to convince you, think about Haman and Esther in the Book of Esther.  Haman was a wicked servant of King Arterxes that wanted to kill Esther Uncle Mordecai – who was a good man.  However, his wickedness was turned against him and he was hung by his head!

In II Samuel chapter 20, after King David’s son Absalom rebelled against his father, and is now dead, another named Sheba rose-up against God’s anointed King and tried to take over.  David sent his servant Joab to pursue Sheba – and when he tried to hide from Joab, the women cut off his head according to verse 23.

And over and over in the Bible, you can see where God fulfills his promise to put “15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”

The first picture shows us the Bruising of the Serpent’s head.  However, the picture I would like to focus on tonight, is the last part of the verse where it says “Thou shalt bruise his heel.”

What is so significant about that statement?  Well, what I believe is this:  If you get a head wound – that is VERY significant and can have horrible consequences.  However, I do not know many people (in fact not any) that have died from their heels being injured.

Now, what was the instrument used to bruise Christ – and by the way, was also used to defeat Satan?  Nails!

Our text verse says that Jael nailed his head to the ground – and he died!

HEY, PRAISE GOD – IT’S ALL NAILED DOWN!

Let’s focus now on some small pictures of that nail that will paint a much bigger picture:  And we will get our first glimpse of this nail in Ezra chapter 9.

The children of Israel had been in bondage for many years, but for just a space of time, God had allowed a remnant to return to Jerusalem and rebuild the temple – and Ezra 9:8, states,  “And now for a little space grace hath been shewed from the Lord our God, to leave us a remnant to escape, and to give us a nail in his holy place, that our God may lighten our eyes, and give us a little reviving in our bondage.”

After they repented of their sin, after they had nailed some things down – He gave them a NAIL in HIS Holy Place.  That Nail is the Word of God.  Now, my question to you is this, “What else do we know about the Word of God?” “That the WORD became flesh and dwelt among us.”  Turn with me to Isaiah chapter 22.  Beginning with verse 20, the Bible says, “And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: 21 And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 22 And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. 23 And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. 24 And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons.”

These verses are a prophecy of the Lord Jesus Christ. 

• In Judges Chapter 4, we saw that Satan was Nailed Down
• In Ezra Chapter 9, we saw that the Word of God was Nailed Down,
• Now in Isaiah Chapter 20, we see Salvation is Nailed Down.

God hung His whole plan of Salvation on this NAIL IN A SURE PLACE.

I’m glad thank God this morning that I have a NAIL IN A SURE PLACE!

It is on THIS NAIL that everything in the Father’s House hangs.

And it is on this NAIL:

• That all my sin hangs;
• All my shame hangs;
• All my failures hang;

And according to Colossians 2:13 and 14, “And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; 14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;”

• We have a Firm Foundation: Isaiah said we have “a nail in a sure place.”
• We have a Full Identity: Not a half identity, we are the kids of the Most High God.”
• We have a Full Pardon: “We are not defined by our past sins and past failures, we have been fully forgiven and fully set free.”
• We have a Victorious Savior: That’s why we can sing “Victory in Jesus”

Thank God this morning, IT’S ALL NAILED DOWN!