Summary of my sermon, based on Luke 6:20-26. Preached at Greenhills Christian Fellowship Toronto on March 17, 2024, 2024.
The story of David and Bathsheba is one of the most tragic episodes in the life of King David. It begins with a subtle yet telling detail in 2 Samuel 11:1, where we read, “In the spring of the year, the time when kings go out to battle, David sent Joab, and his servants with him, and all Israel…” This verse sets the stage for what follows—a king who was once celebrated for his courage and military prowess now shirking his responsibilities. David, who once led Israel to victory and was praised with the words, “Saul has struck down his thousands, and David his ten thousands,” (1 Samuel 18:7), now chooses to stay behind while his men go to war.
This decision marks the beginning of David’s downfall. While he was in the wrong place, avoiding his duties, David saw Bathsheba, the wife of one of his soldiers, bathing. Overcome by lust, he took her and slept with her, leading to her pregnancy. In a desperate attempt to cover up his sin, David called Bathsheba’s husband, Uriah the Hittite, back from the battlefield under the pretense of seeking a report on the war—an ironic request considering David himself should have been leading his troops.
David’s plan was simple: send Uriah home to his wife so that her pregnancy would appear to be from her husband. But Uriah, a man of integrity, refused to go home while his comrades were still on the battlefield. Thwarted by Uriah’s righteousness, David resorted to a more sinister plan. He sent Uriah back to the front lines with a letter instructing Joab, the commander, to place Uriah where the fighting was fiercest and then abandon him, ensuring his death. In a bitter twist of fate, Uriah unknowingly carried his own death sentence back to the battlefield.
Bathsheba became David’s wife, and it seemed that the affair was successfully covered up. But, as we know, nothing is hidden from the Lord. God sent the prophet Nathan to confront David with a parable about a rich man who, despite having plenty, took the only lamb of a poor man to serve it to his guest. David, enraged by the injustice in the story, declared, “As the Lord lives, the man who has done this deserves to die, and he shall restore the lamb fourfold, because he did this thing, and because he had no pity” (2 Samuel 12:5–6). Nathan’s response was as piercing as it was revealing: “You are the man!”
This story is a powerful example of irony—a situation where the outcome is the opposite of what is expected. David, the king, and warrior, who was supposed to uphold justice, instead committed grave injustices. His anger at the fictional rich man was justified, but he failed to see that he was condemning himself. Irony is often used to highlight a deeper truth, and in this case, it reveals the blindness that sin can cause, even in the most righteous of people.
Irony also plays a significant role in the teachings of Jesus, particularly in the Beatitudes. In Luke 6:20, Jesus says, “Blessed are you who are poor, for yours is the kingdom of God.” This statement is shocking, even paradoxical. How can the poor be blessed? In our world, wealth and success are often seen as signs of God’s favor, yet Jesus turns this idea on its head. He continues with more unexpected blessings: “Blessed are you who are hungry now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh” (Luke 6:21). And in contrast, he pronounces woes on the rich, the full, and those who are praised by others (Luke 6:24–26).
These teachings are difficult to accept, especially for those of us living in relative comfort. By global standards, many of us are rich. A full-time worker earning just above minimum wage in Canada is among the top 20% of income earners in the world. Jesus’ words challenge our assumptions about what it means to be blessed and force us to consider the responsibilities that come with wealth.
The irony in Jesus’ teachings is not meant to condemn us but to awaken us to the realities of God’s kingdom—a kingdom where the last shall be first, and the first shall be last. This kingdom is not about accumulating wealth or seeking the approval of others. Instead, it calls us to live with humility, generosity, and a deep awareness of our dependence on God.
So, how should we respond to this challenging message? First, we must recognize that blessing is not about material wealth or social status. True blessing is found in a relationship with God, as expressed in the priestly blessing: “The Lord bless you and keep you; the Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace” (Numbers 6:24–26). This blessing is ultimately fulfilled in Jesus, who reveals the face of God to us and offers us peace that surpasses all understanding.
Let us be grateful for the blessings we have received, not taking them for granted, but using them to serve others. Let us also remember the weight of blessing—that it comes with responsibility. As we reflect on the story of David and Bathsheba, and the teachings of Jesus, may we be reminded of the irony of blessing and the call to live lives that honor God in all circumstances.
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