Monday, June 29 – Sunday, July 5

Three stories, three men, one pattern: when everyone else ran, they stood. Eleazar until his hand froze to the sword. Shammah in a field of lentils while Israel’s troops fled around him. Benaiah into a pit on a snowy day after a lion. What made these men David’s closest circle was not charm or political savvy. It was conviction and character — the quality of being exactly who they were when it cost the most.

David’s closest circle invites us to become these types of people and to be these people for others. Becoming that kind of friend, that kind of leader, that kind of community member is not primarily about finding the right people to surround yourself with. It is about becoming the person you are looking for. Become the type of person you want in your closest circle and that others want in theirs.

Notice also what the text records after Eleazar’s stand: “The troops returned to Eleazar, but only to strip the dead.” His faithfulness in the moment of crisis created the conditions for the victory that others then shared in. Your willingness to stand when others flee does not only preserve the field — it creates the ground others can safely return to.

What field are you standing in today? What is the lentil patch — the thing that looks too small to die for, too ordinary to be worth the fight — that God has placed you in and is asking you not to abandon? The Lord still brings great victories in exactly those fields.

Monday, June 29 – Sunday, July 5

Before Jesus sent out the seventy-two, he had the twelve. Before he had the twelve, he had Peter, James, and John. Jesus did not collapse these circles into one. He maintained all of them — the larger crowd, the sent ones, the chosen disciples, the inner three — and he moved between them with intention, giving each circle what it needed without expecting any one circle to carry what only another could hold.

The communal dynamics in David’s and Jesus’ lives are not incidental. They are instructional. God Himself, in the person of Christ, structured His life around layered belonging — which means that healthy community is not a cultural preference or a personality type. It is a reflection of the way God relates to His people and the way He designed us to relate to each other.

The sermon calls these the four spaces of belonging, and it is worth naming them plainly: the public (the crowd you move among), the social (a broader community who knows your name), the personal (close friends who know your life), and the intimate (the two or three who know your soul). Most people in the modern West have collapsed almost all of this into one or two spaces — either surrounded by many people who know nothing real about them, or living with total transparency before one exhausted person who carries everything.
Neither is what God intended. Build the four spaces into your life, and inhabit each of them well. Attend to the crowd without neglecting the three. Guard the three without abandoning the crowd. Jesus showed us how — one prayer, one mountainside, one morning, one deliberate choice.

Monday, June 29 – Sunday, July 5

From four hundred men in a cave to six hundred men in the wilderness — the community is growing, but it is not growing in comfort. They are still moving from place to place. Saul is still searching for them. The promise has not yet become the throne. And yet something irreplaceable is being knit together in those years of shared hardship: trust.

Serving and struggling together brings us together and brings others to the table. There is a quality of community that can only be formed in difficulty — not because suffering is good in itself, but because shared suffering strips away pretense. You cannot perform your way through a wilderness. You cannot maintain a curated version of yourself when you are exhausted, afraid, and far from home. What is left, when all of that falls away, is either real friendship or nothing at all.

By the time David is king, those wilderness men are administrators, priests, commanders, recorders — the infrastructure of a whole kingdom. They were not recruited for those roles. They were formed into them, over years of saying yes to one more hard thing, together. Their faithfulness in the cave became the credential for the throne room.
Do not be quick to leave the difficult seasons of community. The disagreement that tests your friendship, the period of shared uncertainty, the year when your City Group is honest about hard things instead of merely pleasant — these are not signs the community is failing. They may be signs it is actually forming.

Monday, June 29 – Sunday, July 5

David and his men are fugitives, hiding from Saul, with no army and no kingdom. And yet when news reaches them that the Philistines are raiding Keilah, David’s first move is not to calculate his own odds or protect his own position. He asks the Lord whether he should go and save a city that doesn’t even belong to him yet.

There is a principle buried in that instinct: building what should be is more life-giving and lasting than endlessly cataloguing what shouldn’t be. It is easy to orient your entire energy around opposition — against the enemy, against the injustice, against the thing gone wrong. David’s community was built around a different orientation: they kept asking what needed to be done, and they went and did it.

Notice too that his men pushed back at first: “Here in Judah we are afraid.” He didn’t dismiss them. He went back to God again. And then they went anyway. Healthy community does not require unanimous fearlessness; it requires a shared willingness to move past the fear when God has spoken. The question is always who you are moving toward, not merely what you are moving away from.

Where in your life are you spending most of your energy pushing against something, when you could be building something? The shift is not naive optimism. It is the discipline of keeping your eyes on what God is constructing rather than what the enemy has damaged — and recruiting your community to that same vision.

Monday, June 29 – Sunday, July 5

The cave of Adullam is not where you would expect a great movement to begin. No prestige, no resources, no obvious promise — only four hundred men who had nothing left to lose. Distressed. In debt. Discontented. These are the ones who came to David in the wilderness, and these are the ones God chose to transform into some of the most celebrated warriors in Scripture.

Do not rush past the scandal of that. God rarely begins with what we would call promising material. He tends to begin with what we have already written off: the overlooked, the broken, the ones carrying a wound or a debt too heavy to conceal. The cave is not a setback in David’s story. It is the classroom. It is where everything that comes after is formed.

This means your present season — whatever its shape — is not evidence that God has miscalculated. The men who came to David at Adullam did not arrive as mighty warriors. They left that way. What changed between the arriving and the leaving was not their circumstances; it was their community and, through it, their character.
So the question is not whether your current season is impressive enough to count. It is whether you are showing up to it — bringing what little you have, standing under the same roof as other limping people, and trusting that God still makes mighty warriors out of men and women in caves.

Monday, June 22 – Sunday, June 28

At the end of his life, David does not hand Solomon a kingdom of regrets and call it inheritance. He hands him plans — detailed, deliberate, drawn from years of preparation he would never see completed. Be strong and courageous, he says, for the Lord your God is with you; He will not fail you or forsake you.

This is the right note to end a week on: fathers want and work toward the best for their children, even — especially — when they will not live to see it built. David would never enter the temple he spent a lifetime planning. He built it anyway, for Solomon, because love that only invests in what it can witness has not yet finished becoming love.

You may not see every harvest in your children’s lives. Some of what you plant — patience, honesty, a settled heart, a presence felt even when you are not present — may not bear visible fruit until long after the conversation has been forgotten, or until long after you are gone. Build anyway.

So let this be the question you carry past this week and into the rest of your life: What is your Heavenly Father asking, empowering, and equipping you to do — not only for your own life, but for the lives that will come after you?

Monday, June 22 – Sunday, June 28

“Be gentle with the young man Absalom, for my sake.” David gives this order to commanders preparing for war against the very son who drove him from his throne. It is one of the most startling sentences in the Old Testament — a father, fighting a battle he did not choose, still pleading for the safety of the one who chose it.

And when the news comes — not of victory, but of Absalom’s death — David does not celebrate. He climbs to the room above the gate and weeps until his grief becomes a kind of liturgy: O my son, my son. A father can be against his child’s choices and still entirely for his child. These are not contradictions. They are the shape of real love.

This is also, faintly, the shape of the gospel. Paul tells us that when the time had fully come, God sent His Son to redeem those under the law — not because we had earned sonship, but because the Father wanted sons. We were once far off, even hostile, and still He moved toward us, not against us, at infinite cost to Himself. “If only I had died instead of you” was, in fact, fulfilled — not by David, but by Christ.

Whatever your child has chosen, whatever distance now sits between you, let David’s grief be a mirror for your own heart, and let the gospel be a window into a Father whose love reaches further than ours ever could.

Monday, June 22 – Sunday, June 28

In the middle of his flight from his own son, David receives word that his trusted counselor Ahithophel has joined the conspiracy. His first recorded response is not a strategy. It is a prayer. Before David positions a single ally or sends Hushai back into the city, he turns — instinctively — to his Father.

It is easy to assume that fatherhood is the deepest identity a man carries. It is not. Before David was ever a father to Absalom, Amnon, or Tamar, he was a son to God — and it was that sonship, not his crown, he reached for when the ground gave way beneath him.

This matters more than it first appears. A man who has forgotten he is a son will father from anxiety, trying to manufacture a security only his own Father can give him. A man who remembers he is a son will father from rest, even in crisis, because his identity was never resting on his children’s choices in the first place.

So before you ask what kind of father you are being today, ask the prior question: what kind of son are you being to your Heavenly Father? Are you bringing Him your Ahithophels — the betrayals, the losses, the moments the ground gives way — or are you carrying them alone, as though fathering well depended only on your own steadiness?

Monday, June 22 – Sunday, June 28

Before Absalom ever raised an army, he raised a posture — standing daily by the city gate, intercepting every complaint, offering sympathy David never had the chance to give. “If only I were appointed judge,” he said, and the people believed him, because there was a vacancy in their hearts that David’s absence had created.

A father’s authority is never only about decisions made. It is about a presence felt — a steadiness a household can lean against. When Absalom finally moved against him, David did not answer with the same restless ambition that had built his son’s following. He wept up the Mount of Olives, barefoot, his head covered, and still he gave clear orders — to Zadok, to the people, to Ittai — even as he was losing everything.

That is what a strong and steady hand from a strong and settled heart looks like. Not the absence of grief. Not the absence of loss. But the presence of an anchor beneath the grief, so that sorrow does not curdle into chaos, and chaos does not curdle into cruelty.

You will have days when your household feels like it is unraveling — when your authority is questioned, when your children’s hearts seem to be turning elsewhere, when leading well feels like losing. The question is not whether your hands will shake. It is whether your heart, beneath the shaking hands, is settled in something — Someone — who does not move.

Monday, June 22 – Sunday, June 28

Two years. That is how long Absalom carried his sister’s disgrace before he acted on it — two years of silence so complete that Scripture says he never said a word to Amnon, good or bad. Silence is sometimes mistaken for peace. It rarely is. More often it is grief with nowhere to go, slowly hardening into a plan.

Centuries earlier, Jacob’s sons asked a question that still echoes through this story: “Should he have treated our sister like a prostitute?” It is the question that rises in every heart that watches a wrong go unaddressed by the one with authority to address it. When fathers do not deal with what has happened under their roof, their children eventually deal with it themselves — and rarely with wisdom or mercy.

This is not a call to anxious control over every outcome in your children’s lives. It is a call to courage. What are you permitting by your inaction? What conversation have you postponed because it was easier not to have it? What has gone unspoken in your home that is quietly shaping how your children understand justice, forgiveness, and what a father is supposed to do when his children are wounded?

David’s silence did not prevent a tragedy. It scheduled one. Let that be a sober mercy to you today — not to frighten you into managing what only God can manage, but to free you to do what only you can do: address it, deal with it, speak it into the light now, while there is still time for grace to do its slow work.

Monday, June 22 – Sunday, June 28

The threads of this account are subtle — a feigned illness, a request for privacy, a door quietly closed. The most chilling line in the whole chapter is the simplest: David sent word. A king who could discern the schemes of nations failed to discern the scheme inside his own house.

It is possible to be a deeply loving father and still be deceived in your own home, because the people who love us most are sometimes also the people best positioned to use that love against us, or to be used by someone else. Discernment is not the opposite of love. It is the protection of it.

Notice what is absent from this story: David’s questions. We are not told he asked why a “sick” son needed his sister to cook in his bedroom rather than the kitchen. We are not told he investigated afterward, or sat with Tamar in her grief before he sat with his own. Protection requires a presence sharp enough to notice — and humble enough to ask.

Fathers, be present with your children so fully that your presence is felt even in the rooms you cannot enter — the ones at school, at a friend’s house, behind a closed door. That kind of presence is not built in a single conversation. It is built daily, in ordinary moments, until your children carry your voice with them long after you have left the room.

Monday, June 22 – Sunday, June 28

Every family carries the weight of the ones who came before, and every parent leaves a weight for the ones who come after. “Heavy is the head” could be said of any crown — but it is said with particular honesty of David, a man after God’s own heart who still wrestled, failed, grieved, and grew as a father.

This week walks slowly through the life of David and his children — Tamar, Amnon, Absalom, and Solomon — not to extract a tidy parenting formula, but to sit in the real and often painful texture of a family under the weight of sin, love, silence, and grace. Along the way, we will meet a Heavenly Father whose love for His own children outshines and redeems every earthly father’s best and worst moments.

Each day includes a passage of Scripture, a short devotional reading, a question for reflection, and a closing prayer. Take your time. Read the Scripture aloud if you can. Let the reflection question sit with you through the day rather than rushing to answer it. This is not material to consume quickly — it is an invitation to be slowly formed.

Whether you are a parent, a son or daughter, or simply someone learning what it means to be fathered well by God, may this week draw you closer to the God who is the Father every earthly father is meant to reflect.

We are tempted to think that if we have not abandoned our children, we have not failed them. But there is a kind of neglect that looks nothing like absence — it wears the disguise of presence. You can sit at the same table, sleep under the same roof, and still withhold the very thing your child needs most: you.

The chronicler does something remarkable in this list of David’s sons. He pauses, in the middle of a genealogy, to name a daughter who might otherwise have gone unrecorded: “And Tamar was their sister.” One sentence. And yet that single sentence becomes the hinge on which the rest of this story turns. God does not overlook the ones the record might pass by, and neither should we.

Parenting well is not the art of discovering some new technique for every new season. It is the discipline of applying the same unchanging principles — presence, integrity, tenderness, truth — over and over, in a hundred different circumstances, across a lifetime. The methods shift with the age of the child. The heart behind them must not.

Here is the question worth sitting with this morning: are you giving your children merely your provision, your rules, your name — or are you giving them yourself? Parents after God’s own heart give their children the best of themselves, so their children can come to experience the best of God. What you withhold from them, they will spend years searching for elsewhere.

The year of our Lord 2024 in the hip-hop and pop music context was unequivocally marked by the beef between Kendrick Lamar and Drake. Two titans of the industry going bar for bar and song for song to position themselves as the best of their generation and if not the best hip-hop artist of all-time. I'm not going to call a winner but I will say that that rap battle ultimately served as a springboard for a new album and culminated in a Super Bowl halftime performance in 2025. The halftime show, new album and rap battle had many with Kendrick at the top of their mind.

One day my friends and I were discussing none other than Kendrick Lamar after sharing many memes from his halftime performance and our conversation led to them questioning me about track 6 on his latest album GNX and the song entitled Reincarnated. As the resident theologian in our group chat they asked me what I thought about the song given that Kendrick clearly cited Isaiah 14 and was referring to Satan in the song. I will later dive deeper into the song but as I thought about how to respond to such a captivating subject for our current context and my fascination with the book of Isaiah my only response could be I don't know, I need more time, and I will get back to you. After many turns and obstacles I am finally able to honor my commitment and respond to the loaded question of what do you think about Reincarnated by Kendrick Lamar.

My hope is that in writing this exposition of both Isaiah 14 and Reincarnated by Kendrick Lamar that it will serve as a catalyst for greater interest in the word of God, greater intimacy with God, and ultimately give God the glory he deserves. For my friends, thank you for always challenging my beliefs and how I think. I greatly appreciate your patience with me and your desire to learn more about what it means to walk this faith out.

Before diving into Isaiah 14 I first want to provide some context to the book of Isaiah and take a look at Isaiah 13. The book of Isaiah was written roughly in 740 B.C., and its central theme is “God himself, who does all things for his own glory” (esv.org). The book is primarily written to the Southern Kingdom of Judah, and God through Isaiah, is seeking to persuade God’s people to rest in Him and trust God alone because all things including His people are made for His glory. In this particular section of Isaiah God is predicting His judgement upon the nations that have rebelled against Him. What is critical to understand is that sin is anything that falls short of God’s righteous standard and because God is just He must provide consequences for anything or anyone that falls short of His righteous standard, this can also be defined as God’s wrath. Therefore, when we hear about God pouring out His wrath or God’s judgment it is attached to the fact that God cannot relate to anything or anyone that is unlike Him. The best example, for God’s inability to relate to sin is light and darkness, where there is light, darkness is absent. In the same way light chases after darkness, God pursues to stomp out the darkness that is associated with sin.

God’s wrath is revealed as one reads through Isaiah 13. God who is several times referred to as the Lord of Hosts (Lord of heavenly armies) says in Isaiah 13:3

[3] I myself have commanded my consecrated ones,
 and have summoned my mighty men to execute my anger,
my proudly exulting ones. (ESV)

Oftentimes we question why God allows evil in this world and I think we often ask that question because we don’t quite understand how holy God is and how he must exact His wrath on all things that are evil. Therefore, if God was to exterminate all things that are evil or unholy, then why would that not include us? So as God seeks to exact His wrath on the Babylonians He outlines who He is after Isaiah 13:11

[11] I will punish the world for its evil,
 and the wicked for their iniquity;
 I will put an end to the pomp of the arrogant,
and lay low the pompous pride of the ruthless. (ESV)

In all honesty I can’t help but feel that I am included as the evil, the proud and the ruthless. However, God is merciful and gives me another day to reconcile with Him through Jesus. More on that later.

When we look at verse 11 one thing that we should question is why is the world being judged for the sins of Babylon? Isn’t Isaiah 13 a prophecy about Babylon? What is fascinating about prophecies is that they can often have near time fulfillment and end time fulfillment. Jesus gave credence to this reality when he opened His public ministry in Luke 4:17–19

[17] And the scroll of the prophet Isaiah was given to him. He unrolled the scroll
and found the place where it was written,
[18] “The Spirit of the Lord is upon me,
 because he has anointed me
 to proclaim good news to the poor.
 He has sent me to proclaim liberty to the captives
 and recovering of sight to the blind,
 to set at liberty those who are oppressed,
 [19] to proclaim the year of the Lord’s favor.” (ESV)

The scripture that Jesus read was Isiaiah 61:1-2 but His brief reading of the text is believed by most to be due to, Jesus knowing that He will fulfill this portion of the prophecy in this mission trip to earth, whereas His second return to earth will fulfill the remaining prophecy found in Isaiah 61. Therefore, when we look at Isaiah 13:9

[9] Behold, the day of the LORD comes,
cruel, with wrath and fierce anger,
 to make the land a desolation
 and to destroy its sinners from it. (ESV)

What we need to take note of is the phrase – “the day of the LORD” this phrase is often a signal that the prophecy is referring to an end times fulfillment or more succinctly put – when Jesus comes back to judge the world.

With that in mind this sets the stage for what we can expect out of Isaiah 14. We can expect to find the prophecy to dance between a near time fulfillment and an end times fulfillment. What I believe this to mean (and not every Christian theologian would agree) is that the prophecy found in Isaiah 14 is about the King of Babylon who is to come in about 100 years and about Satan who is to be judged in the season known as “the day of the LORD.”

Historically speaking Isaiah is writing this prophecy around the time of the reign of king Ahaz, who put his trust in the king of Assyria as opposed to God when Israel and Syria conspired to overthrow Judah. It is important to note that what we know as Israel was divided into two kingdoms; Israel in the north and Judah in the south. The two kingdoms were marred with evil kings with the northern kingdom of Israel suffering with far more wicked kings than the southern kingdom of Judah. Nevertheless both kingdoms were in need of judgement from God because of their idolatry, their greed, and their gross disobedience to God’s commandments. This is where kingdoms like Assyria and Babylon will step in. These nations would be used to judge both Israel and Judah. The tension lies in the fact that nations like Assyria and Babylon undoubtedly had more disregard for the God of Abraham, Isaac, and Jacob than Israel or Judah, yet God is using a seemingly more wicked nation to judge another. This is evident as Habakuk reflects on judgement from the Babylonians in Habakuk 1:12-17. We often question what God is doing when we see the deeds of the wicked prosper but, God will ultimately judge the wicked, even when it seems as if they will get away with their schemes.

This brings us to Isaiah 14, the chapter that was referenced in Kendrick Lamar’s song Reincarnated. What I found most interesting about this particular chapter in light of K. Dot’s reference to this chapter is that some commentators believe this chapter to be a dirge. A dirge is a song for the dead and I find it ironic that Isaiah 14 serves as a death song for the King of Babylon and Kendrick’s highlights for 2024 were based on creating death songs for one of the music industry's most famous or infamous artists. The literary form of this passage is important. “Its form is really that of the funeral dirge, with the characteristic limping rhythm of a Hebrew lament, so plaintive and yet ominous to the sensitive ear…. There is a considerable element of irony, so that the whole song becomes a taunt in the guise of a lament.” (Grogan)

In view of the near-term fulfillment of this prophecy, it should be clear that Isaiah 14 is addressing the actual king of Babylon. This is noticeable when we examine parts of the text like verse 8. Isaiah 14:8:

[8] The cypresses rejoice at you,
 the cedars of Lebanon, saying,
 ‘Since you were laid low,
no woodcutter comes up against us.’ (ESV)

The cedars of Lebanon are world-renowned trees for their size, durability, and quality; and because of these attributes, they were valuable to people in the ancient world for building a large army and a city like what was required for Babylon. Therefore, it’s no accident that Isaiah is specifically highlighting how even elements of nature will rejoice when the King of Babylon is overthrown.

While this prophecy does have near-term fulfillment in mind, it is evident to me and many others that this prophecy is also addressing Satan, or Lucifer the son of the morning as he is addressed in some translations in this chapter. The biggest argument for this addressing Satan—and most likely the reason Kendrick chose this chapter for his song—is found in verses 12 and 13:

Isaiah 14:12–13
[12] “How you are fallen from heaven,
 O Day Star, son of Dawn!
How you are cut down to the ground,
you who laid the nations low!
[13] You said in your heart,
 ‘I will ascend to heaven;
above the stars of God
 I will set my throne on high;
I will sit on the mount of assembly
in the far reaches of the north; (ESV)

The direct address of Lucifer (Day Star) is the signal to us, along with the previously referenced “day of the Lord” found in Isaiah 13:9, that Isaiah seeks to show the schemes of the Devil and how God plans to ultimately end the plans of the Devil.

In a more indirect way, it is hard to look at the qualities of the king of Babylon and not see ourselves. One thing we must come to grips with is that we have a natural desire to be like God. I think Kendrick is right in this aspect of his song where he infamously reincarnates himself as the devil because man has the innate desire to go to God and say, look at what I have done to be like you. Isaiah captures this thought in Isaiah 14:14 when he says of the king:

[14] I will ascend above the heights of the clouds;
I will make myself like the Most High.’ (ESV)

When we truly reflect on the evil we have on the heart and thought level, we truly are worthy of God’s wrath. Therefore, we must be humble as we look at how we seek to approach God. We must question if we, like Kendrick did in his third verse of Reincarnated, start listing things that we’ve done that we deem good, or are we submitting ourselves unto God’s plan for our salvation.

Moreover, we must properly consider that Jesus ultimately took the wrath of God that we deserved. I love how Thom Mozloom put it when he said: “The wrath that Jesus experienced was like no other wrath that anyone has ever experienced. He experienced the total and complete absence of God’s presence, and that’s hell.” Consider some of the judgment statements that we find here in Isaiah 14, like in verse 11, where it says:

[11] Your pomp is brought down to Sheol,
the sound of your harps;
maggots are laid as a bed beneath you,
 and worms are your covers. (ESV)

Or in verse 19, where it says:

[19] but you are cast out, away from your grave,
like a loathed branch,
 clothed with the slain, those pierced by the sword,
 who go down to the stones of the pit,
like a dead body trampled underfoot. (ESV)

The judgment for the king of Babylon is one of dishonor in death; it is a judgment that is characterized by loneliness in the afterlife—all of which was our destiny and experienced by Jesus at an even greater level when He drank the cup of wrath from the Father. Praise God that we can place our faith in Jesus’ work on the cross and ultimately establish a relationship of peace between us and God, and as a result avoid a death like the king of Babylon.

Now that we have established the framework for Isaiah 14, we can look at Reincarnated and truly dissect what is being conveyed, and provide opinions, interpretations, agreements, and disagreements on the song. From a song structure standpoint, there are a couple things that are clear to me.

Starting with identifying the hook, we can deduce that the Latin vocalist in the beginning of the song is not the hook, given that we don’t hear from her again. Since most artists use a hook in the first few seconds of the song, we can conclude that the hook is this melodic piano run that is reminiscent of 1990s West Coast hip-hop and often rapped by Tupac. Kendrick, from a flow and a vocal standpoint, is patterning himself after Tupac, also serving to hook his listeners to explore the depth of this song. The song has three verses and is missing vocals in the chorus, but as I outlined above, the hook is the melody of the piano, which serves as our chorus and is enhanced by layering a guitar to sort of respond to the melody of the piano. Based on our song structure, we can conclude that this song is meant to have a hyper-focus on the lyrics.

Looking at the verses, what Kendrick has done is provide a look into the life of three artists. Many commentators on the song believe that he is reflecting on a specific artist, while other commentators believe that he is pulling from the lives of many artists. Based on the idea that we all can take on traits of the king of Babylon that we addressed earlier, I believe that Kendrick is using the shortcomings and circumstances of many artists to construct one artist. He’s creating more of an archetype than pulling a historical depiction of a specific artist's life.

In my estimation, we can see the similarities in writing styles between what Kendrick has written and what Isaiah has written in chapter 14. Like Isaiah, Kendrick is seeking to paint a picture of a life that is rebellious to God, but instead of looking at the life of a king, he’s zooming in to the life of an artist. Also, like Isaiah, Kendrick seeks to provide a sort of an origin story as to why these artists rebel and live a life of sin and wickedness. He does this in the first verse when he alludes to rebelling against God, when he says in the first verse:

“My father kicked me out the house 'cause I wouldn't listen to him
 I didn't care about his influence, only loved what I was doin'
 Gifted as a musician, I played guitar on a grand level
 The most talented where I'm from, but I had to rebel”

What stands out to me in these verses is the emphasis on the word I. This parallels the five “I will” statements found in Isaiah 14, where Satan says, “I will make myself like the most high” in verse 14.

One subtle difference between the song and the Biblical writing is that often the Scriptures would provide the main thought and then further reveal that thought throughout the verses. This is especially true in the case of songs that we find in the Bible, like the one we find here in Isaiah 14. However, Kendrick flips that and provides the descriptions first, and then provides the main thought at the end of his song when he reveals:

“I rewrote the devil's story just to take our power back, 'carnated”

This brings us to verse 3, the verse that reveals that these stories that we’ve been hearing over the course of two verses have been about the devil. The third verse also sheds light on how Kendrick believes the devil—or we (those not in Christ)—can take “our power back.” The question we have to wrestle with is: what is this power that we are trying to get back, and from whom are we trying to get this power?

Looking back at the Garden of Eden, man has rebelled from God by saying to God: look God, I can be like you, I can save myself, and I don’t need you. In the conversation between God and the Devil, or Kendrick, or a king of Babylon, we can visualize Kendrick presenting his case before God that he is good, when he says:

I'm yelling, "Father, did I finally get it right? Everything I did was selfless
I spoke freely, when the people needed me, I helped them
 I didn't gloat, even told 'em, 'No,' when the vultures came
Took control of my fleshly body when the money changed"
"Son you do well but your heart is closed
 I can tell residue that linger from your past creates itself"
 Father, I'm not perfect I got urges, but I hold them down
"But your pride has to die," okay Father show me how
 "Tell me every deed that you done and what you do it for"
 I kept one hundred institutions paid, "Okay, tell me more"
 I put one hundred hoods on one stage, "Okay, tell me more"
 I'm tryna push peace in LA, "But you love war"
 No, I don't, "Oh, yes, you do," okay then tell me the truth
 "Every individual is only a version of you
 How can they forgive when there's no forgiveness in your heart?"
I could tell You where I'm goin', "I could tell you who you are"

A lot to unpack here, but a few main themes to harp on are how Kendrick tries to seek justification by yelling, “Father, did I finally get it right?” This is evidence of our natural disposition to present God with our righteous acts, and the verse further expands on that in Isaiah 64:6, where it says about our righteous acts:

“All of us have become like one who is unclean, and all our righteous acts are like
filthy rags;”

But here, in this verse, we see Kendrick presenting his righteous acts to God, and consistent with Isaiah, nearly every time God exposes his charity as unworthy. Another lyric that stands out is where Kendrick says: “Every individual is a version of you.” In my view, since Kendrick is drawing inspiration, this is less about reincarnation and more about Satan’s pride being an archetype or a model that many fall in line with. This would be akin to how many Old Testament figures were versions or models of Jesus, or how currently many figures are representations of the Anti-Christ.

The most fascinating part of this song, in my mind, is not the fact that Kendrick has been concealing that he’s been talking about the devil nearly the entire song, but it is the conclusion that Kendrick lands on. The song concludes with the following verse:

"So, can you promise that you won't take your gifts for granted?"
 I promise that I'll use my gifts to bring understandin'
 "For every man, woman and child, how much can you vow?"
 I vow my life just to live one in harmony now
"You crushed a lot of people, keepin' their thoughts in captivity"
 And I'm ashamed that I ever created that enemy
 "Then let's rejoice where we at"
I rewrote the devil's story just to take our power back, 'carnated

In this final verse, there is a hypothetical back-and-forth between God the Father and Kendrick/Satan. In this back-and-forth, Kendrick is painting a picture that Satan is in God’s court of law, and Satan is pleading his case to God. In pleading his case, Kendrick/Devil is acknowledging that he has done wrong but is hoping in the future to use his gifts for good, or to bring harmony instead of division. The implication here is that Kendrick/Satan/King of Babylon/Us can come to God and plead our case for a right standing with God. This is apparent in the last line of the song, where he says, “I rewrote the devil’s story just to take OUR POWER BACK.”

What is the power that he is fighting to take back? The power he is seeking to recover is our ability to be righteous before God without needing God. The power he seeks is to come to God apart from the saving work of Jesus Christ.

Which leads us to question: why are so many people more offended about Christianity versus any other religion? Is it because of the abuse of Jesus’ physical features that have historically portrayed him as white? Is it the abuse of many who use Jesus for their financial gain? Or is it the reality that we know that we will ultimately be judged by God and Jesus claims that all who come to God apart from Him will be deemed unrighteous? My best guess is that it’s our inability to come before a Holy and righteous God and say, as Kendrick did in Reincarnated, “I promise that I'll use my gifts to bring understandin'.”

Instead, God requires us to go through Jesus. Jesus affirms this when he says in John 14:6, “I am the way, and the truth, and the life. No one comes to the Father except through me.” The tension in this statement by Jesus is that if what Jesus says is true, then we are powerless in saving ourselves, and that is ultimately the offense of the cross. The offense of the cross challenges all who are not in Christ by affirming what God said in Isaiah: that all our righteous acts are filthy rags before God (Isaiah 64:6).

What does this all mean in light of what Kendrick has presented in Reincarnated? In one sense, Kendrick is right: we all are (if I may borrow the term loosely) reincarnations of the devil or, as Paul more accurately puts it in Ephesians, children of wrath and sons of disobedience. In our fallen state, we all are enemies of God. We seek to destroy, we are filled with deceit, and we find schemes to advance our own cause regardless of how it affects our neighbors (I’m paraphrasing from Romans 3:10-18).

Where Kendrick is in error is where he believes and/or communicates to his audience that we will have an audience with God to plead our case and even receive a pardon from God if we seek to change our heart and do good. If we seek to approach God apart from the saving work of Jesus Christ, we will ultimately receive the same fate as the devil, where we will suffer for eternity.

However, if we place our faith in the saving work of Jesus Christ and live a life that affirms our faith in Him as Lord and Savior of our lives, then we will be honored as Kings & Queens of The Most High. In conclusion, the choice remains: receive the honor as a king by God, or be disgraced as a king alongside other kings of Babylon. May the grace and peace of Jesus be with you both now and forever.

Amen

“Be with Jesus. Be like Jesus. Change the world.” Not too many Sundays go by without someone saying these words. They are ubiquitous in our services and in The Brook’s community culture.

For some people, big bold statement like this can be highly motivating. It’s got a kind of fist pumping, locker room, vibe to it.

In fact, it reminds me of time back in 1995 when I was working for ABC Television. We were airing a new documentary on The Beatles and the media kit promoting the show included a
poster that I hung on the wall of my office. At the top of the poster read the headline, “What did it feel like to change the world?”

And while the statement, “change the world,” can feel a bit hyperbolic when it comes to the Beatles – I mean, let’s be honest, how much has any musical group really changed the
world -- when it comes to the history of Christianity, it’s also undeniable. Christianity changed the world in more profound ways than any other movement in human history.

The idea that we should care for our neighbors, be charitable to those less fortunate,
and take care of the sick are uniquely Christian ideas. They are why Christians invented
hospitals and developed systems for foster care and adoption.

In Christ’s time, women were considered the property of their husbands. They were not
allowed to be educated. They could not speak for themselves. They had no agency of
their own. Yet Jesus not only befriended women, He also gave them a place in His
ministry. This is why wherever Christianity has spread, so too has the value and respect
of women.

And it’s not at all an overstatement to suggest that many of the greatest works of art, the
most celebrated paintings, the most highly acclaimed music, and the most read pieces
of literature, were all brought to us by Christianity.

Kepler, Galileo, Newton, Pascal, Kelvin, and many of history’s greatest scientists were
Christians, probing God’s creation in hopes of learning more and proclaiming more
about Him. Indeed, modern science and scientific methodologies come to us because of
Christianity.

Christianity is the motivator behind our education system – Friedrich Foebel pioneered
kindergarten, while Johan Sturm invented the idea of grades, believing advancing to the
next level would provide a reward for learning. Additionally, most universities in America

were started by Christians hoping to expand the impact of the Gospel through
education. Institutions including Harvard, Yale, Princeton, and Columbia, to name just a
few, were all originally Christian institutions.

It was Christians who were behind the movement for the coeducation of women
alongside men. It was Christians who went into cities that were literally “plagued” in
order to care for the sick and the dying at a period when the sick and the dying were
people to be avoided or discarded. All the people who started the abolitionist
movement where Christians. And Christianity is the foundation on which the very
concepts of Democracy were built.

The list goes on and on and on, the fact, however, remains the same: Christians have
done more good and have transformed the world for the better in more ways than any
other movement in all of human history.

This is all fine and well and worthy of celebrating but it’s also a bit intimidating when this
same type of profound world transformation is expected of me.

THE BROOK: Be with Jesus. Be Like Jesus. Change the world.

ME: You want me to change the world? I can’t even remember to change the filter in the air conditioner!

But this isn’t quite what our mantra is saying. When we approach “Be with Jesus; Be Like Jesus; Change the world,” this way, we jump to the end and leave out the rest of the process. This, of course, makes the phrase “change the world,” rather intimidating. It puts the onus on us. If we look at the statement in its entirety, however, there’s a much more theologically sound way of internalizing it.
 
We see this play out for us in the Book of Acts, chapter’s three and four.

Here we have Peter and John in Jerusalem sometime after the Pentecost. In chapter three they are headed to the temple when they are confronted by a lame beggar asking them for money. Instead of giving the guy money, Peter heals him. The people looking on are amazed and Peter and John begin preaching Jesus to them. This, as you might expect, gets the attention of the temple leaders.
 
In chapter four, it’s the next day, and now the rulers and elders and teachers meet to talk about what Peter and John are doing. They have the two apostles brought to them where they begin asking questions about where they got their authority.  Peter and John don’t back down, but instead, answer boldly. In Acts 4:13 we read this about how the rulers, elders, and teachers reacted to this: “When they saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished, and they took note that these men had been with Jesus.”

This puts things into a very different perspective for us. When we look at things in this context, “Be with Jesus. Be like Jesus. Change the world,” is not a command. It’s not a goal.

It’s not even a wish.
 
It’s a process.

In fact, it’s kind of a step-by-step process.

Being with Jesus is the start of the process. But it’s also the only part of the process we need to be at all concerned with. After that, Jesus does the rest.  

As we spend time with Jesus, Jesus begins to work in us.  He begins to transform us through the indwelling of The Holy Spirit. He changes us and empowers us, providing us with the tools, talents, and temperament needed for Him to work through us.  

As Jesus begins to work through us, the world around us is changed. Because of Jesus living in us, the people who we interact with are touched by Jesus working through us. His invisible qualities – his eternal power and divine nature – are clearly seen (Romans 1:20)

In talking about this with Pastor Tim, he pointed me to Charles Spurgeon’s sermon on Acts 4:13 titled Christ’s People – Imitators of Him. In it, Spurgeon says this:

“When they saw the boldness of Peter and John, and perceived that they were unlearned and private individuals, they marveled, and they came to a right conclusion as to the source of their power—they had been dwelling with Jesus.”
 
Can we be like Christ on our own, without the power of Christ to transform us? Not a chance. But we can be with Jesus. We can study His word in scriptures. We can go to Him in prayer. We can be in fellowship with believers who can help sharpen us in our thoughts. 
Can we ordinary souls living here in Miami change the world without the power of Christ? By no means. But we can be with Jesus. We can meditate on His life, death, and resurrection. We can memorize His words. We can gather to sing songs of praise and worship.

As we do these things we will be changed. We will speak to our friends, family, and coworkers differently. We will have our cravings and desires bent away from ourselves and more toward Him. We will be transformed by the Holy Spirit into something that more closely resembles God’s desire for us, something that is more powerfully equipped for His works in our world.  

The more we are with Jesus, the more we will be like Jesus. This won’t happen because of our work. It won’t happen because of our effort. It will happen because of His work in us. And as it happens, people will take notice. God will impact people through us and with us, and they will be changed. Indeed, the world around us will most certainly be changed. And the more of us there are, the more Christians who are purposeful about being with Jesus live in a specific area, the greater the impact we will have in that area. Again, this won’t be because of our effort. It will be because of His presence (“lest we should boast”).

So, when you hear, “Be with Jesus. Be like Jesus. Change The World.” Remember the important part:
 
Be with Jesus.

Be with Jesus SO THAT He can transform you into someone more like Him SO THAT He can change the world around you by working in you, on you, and through you.
 
Be with Jesus. 
Be like Jesus. 
Change the world.

Amen.