Ending the Cover-Ups (2 Samuel 11)

Read 2 Samuel 11.

I wanted to preach a nice, fairly traditional sermon on temptation and how to avoid it.  That is a fair and relatively easy application of this text.  But I couldn’t do it.  I sat down at my computer to write, and I ended up just surfing the web or playing games.  For two days, I tried to write the nice sermon about avoiding temptation - the expected sermon when dealing with this passage, but I just couldn’t get the words to come out.

Then, on Wednesday afternoon, I started digging into the passage again.  I went online and read every sermon or article I could find on this passage.  Danielle Shroyer, a pastor from Texas, knew the way to my heart when she asked: “Anybody brave enough to preach this one squarely?”

  What?  A controversial sermon on a difficult topic?  I never do those. OK, I’m in.

The David and Bathsheba story is famous because it deals with the big three: money, sex, and power.  It’s famous because it describes the messy fall of a hero.  It reads like a soap opera, and that’s why we like it.    

But this story isn’t just about the massive failure of one man and its many consequences - although that is the outline of the story.  If David and Bathsheba were simply about adultery, then - as Tim Elliot said at lunch on Thursday - this sermon could have one simple point: “Don’t do it.”  

This story is more complex and more painful than that.  We are not allowed to stand at a distance as people not concerned with this story - not when we really hear it.  This story is about the misconduct of a leader and the cover-up that followed.  And that, unfortunately, is something we know a lot about.  Just consider this very brief inventory of high profile abuse and cover-up in the past few years.

Unconditional Conditional Grace (2 Samuel 7:1-17)

I’m a bit of a control freak. 

I tend to have a plan with three points for everything.  

Really, I just want things done the right way.  And of course, I usually think the right way is my way.  

Now, you’re not allowed to laugh at this one .  Not that I’m trying to control you or anything, just a recommendation.  

If you don’t think I’m a control freak, that’s good.  That means one of two things: either I’m getting better or I’m getting better at hiding it.  Maybe those are the same thing.

Some of us are loose and free, but for most of us, one of the hardest things in life is letting go of control.  We want to control our present, past, and future.  If we’re really honest, we want to control our family, friends, and pets.  We want to control our bosses, our employees, and our customers.  We want to control our food, our weight, and our appearance.  We want to control the environment, the weather, and global warming.  We stop short of trying to control the stars and planets - but only because we’re too busy trying to control everything else.

Control is hard.  Being out of control is one of the worst feelings out there.  But one of the most basic lessons with God is that we are not in control.  God is.

Social-Spiritual Covenant of Leadership (2 Samuel 5:1-12)

The idea of the social contract is one of the most influential ideas in the history of government.  From the beginning of time, societies have formal or informal agreements between leaders and followers.  Socrates and Plato said that we have a moral obligation to obey the laws of our land as long as we choose to remain in the land.  Epicurus argued that justice is essentially the mutual agreement not to hurt each other.  

However, the social contract theory took giant steps forward among philosophers of the 17th century.  Hugo Grotius suggested that individuals have certain natural rights which enable us to live together.  Then, Thomas Hobbes argued that we choose to surrender some rights to a king or to a government to protect us from the loss of all rights in anarchy.  Next, John Locke took this theory a step further, saying that government only holds its power through the “consent of the governed.”  In other words, we all agree to keep our governments in power because that is essentially in our best interests.  Locke’s most radical stance was the right to reform the government to make it more effective in serving those governed.

  

This “consent of the governed” is a really important concept still today.  There are two types of consent - overt and tacit.  Overt consent is when the people choose their leader and submit to his or her leadership.  Tacit consent is when there is neither a formal choice nor a formal rejection of the leader.  Therefore, the people under the leader tacitly (or passively) accept the leader’s authority over them.

  

Now, hold all of this social contract theory in mind as we turn to our text.  What we will see today is a form of overt consent to leadership.  The people of Israel unite in their commitment to make David their king.  They form a covenant with David, which is a formal social contract.

Read 2 Samuel 5:1-12.