Redefining Personal Rights

October 19, 2017

The Kingdom Revolution #5

Why not rather be wronged? Why not rather be cheated? 1 Corinthians 6:7

The Corinthian Situation

These words were among those written by Paul in response to a letter he received from a lady named Chloe who was a part of the infant church in Corinth. Being a first generation church it was experiencing severe challenges transitioning from a secular worldview to a kingdom one. Chloe detailed those challenges to Paul and he responded. We know that response as the New Testament letter of 1 Corinthians.

The problems that plagued the Corinthian church were rooted in immaturity along with a lack of understanding (and embracing) of kingdom values. They had yet to be completely revolutionized. In the specific context of our scripture reference it was evident in their handling of some type of legal dispute among Christians. Instead of assisting those at odds and seeking a resolution within the church setting, this dispute spilled over into the greater community and into the secular court system. Paul was most displeased at this news.

“You have been completely defeated already.”

Instead of seeking outside counsel, Paul would have had them adjudicate the situation among themselves—making the case that the discernment of Christians (who are to judge the angels, he teaches) should be superior to that of ungodly outsiders. It was also a matter of perception—what kind of witness to the kingdom was this in their community? The entire situation was so shameful that Paul laments, stating how they were already defeated in their pursuit of the revolutionary values of the kingdom. Infighting? Lawsuits between Christians taken before unbelievers in the state court system? Not exactly the kind of kingdom revolution to which they were called.

So Paul offers another viewpoint on the situation and it, not unexpectedly, is quite different and revolutionary. If worse comes to worse. If the dispute cannot be resolved, then his divine advice was to take a loss, be wronged, and be cheated for the kingdom’s sake. If the dispute cannot be handled among the church; if a solution cannot be found within; do not take it to the courts; just take the loss. That is the kingdom way. The health, harmony, progress, and witness of the kingdom is worth far more than whatever gain was involved in winning the dispute.

Don’t be defeated by ungodly greed, revenge, and pursuit of personal rights at all costs. Allow kingdom values to reframe the approach even to the point of completely redefining personal rights.

While this was revolutionary then, it may be even more so for us now (with our deeply ingrained American “rugged individualism” and hard fought history of securing personal and civil rights). This revolution did not start with Paul however. As with all other kingdom related values, it has its roots in Christ.

Lose Life to Gain It

Embedded within the kingdom has always been a paradoxical idea about self-interests. It runs counter to our natural inclinations. Our nature calls upon us to pursue our self-interests above all else. If that means allowing a dispute with another Christian to spill over into court in order to prove my case and be vindicated—so be it—regardless of the collateral damage to the kingdom. But that is just not the kingdom way. Listen to Christ:

For whoever wants to save his life will lose it, but whoever loses his life for may sake will find it.  What will it profit a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? (Matthew 16:25-26)

Paul’s teaching to the Corinthians simply echoes these words of Jesus. In the kingdom there is a different personal ethic at play. Pursuing the kingdom shuffles the deck. No longer are my personal rights preeminent. No longer do I seek my self-interests above all else. No longer do I insist on having my way. And even if it comes to it—I am willing to be wronged and to be cheated for the kingdom sake. What good is it to win a lawsuit if it defeats my purpose within the kingdom? Instead I lose my life and in the process find an entirely different and more meaningful way to measure and value my life.

This is the revolutionary attitude and understanding that put Christ on the cross.

Our Attitude Should Be the Same as His

Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves. Each of you should look not only to your own interests, but also to the interests of others. (Philippians 2:3-4)

Just how tough are these words to process for us? My guess is about like those who first heard Paul’s teaching in Corinth. Who wants to be wronged or cheated? Who really considers other’s better than themselves? Is it even possible to not have selfish ambition?

Again the answers to these questions are found in Christ. He was wronged. He was cheated. His only ambition was to submit to the Father’s will for our sake—so that we could find our life in him. And we are to emulate his attitude!

For a couple of Corinthian Christians involved in a dispute this meant forgoing the lawsuit as well as redefining what personal rights meant within the kingdom context. What does it mean for us? Using this Corinthian text as our backdrop we will explore that in the next few lessons.

The ideas put forth here are only found in the kingdom of God. Nowhere else is such an ethic found. Nowhere else but in the kingdom of the humble, meek, pure, and redeemed.

 

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Closing the Gender Gap

October 5, 2017

The Kingdom Revolution #4

You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. –Galatians 3:26-28

Women in the Roman World

During much of the first century Roman world, which is the context of the New Testament, women were in no way considered equal to men and were regulated to certain well-defined roles. There were variations within this system due to social standing, wealth and other factors, but for the most part in the Roman culture the woman’s main role was to marry (usually very young), have numerous children (due to the high infant mortality rate), and take care of the home. Women from lower classes quite frequently held jobs outside of the home (in such areas as agriculture, markets,  crafts; as midwives and as wet-nurses, etc.), but were otherwise still very limited within the Roman culture.

Perhaps the best way to frame the existing gender gap is to understand the established Roman family system. Family units—wives, children, slaves—were headed by the most senior male within the family (the paterfamilias). He had all legal rights over his daughters until they were married (again often at an early age and often in an arranged marriage). Girls growing up in this system (among the more elite) would be given an education, but were always under the control of a male. After she married the control shifted to her husband. A proper Roman woman would busy herself with the details of her home, her children, spend her time weaving clothes for the family and taking care of the family needs. Even her name indicated her unequal status to men. It was the common practice that a daughter took her father’s name and feminized it. While legally should could inherit property, she would have to always have a male representing her interests in it. It was truly a heavily male-oriented culture. One writer bluntly states:

Roman women didn’t get equal rights with men. Roman law continued to insist that women could not be emperors, or be in the Roman Senate, or govern a province, or join the army. Men could beat or rape their wives, just as they beat and raped their slaves. A Roman woman could divorce her husband, but generally he kept the children. Women who were Slaves were frequently physically and sexually abused, and often saw their children killed or sold away from them. (From Women in Ancient Rome by K.E. Carr) 

Another historian notes:

A dichotomy existed within the lives of Roman women. They did have some personal freedoms, but they had little chance for individuality or personal choice. They were under the constant supervision of their fathers, male relatives, and husbands, who regularly kissed them on the mouth to find out if they had drunk wine. Drinking wine was strictly forbidden for Roman women and they could be punished by death. In Memorable Deeds and Sayings from the first century AD, Maximus tells us how Egnatius Metellus beat his wife to death for drinking wine. It was believed that wine caused women to have adulterous relationships, which were very common since so many marriages took place for political or economic reasons, not for love or passion. Women found to have committed adultery could be put to death by their fathers or guardians. Women often married men who were much older than themselves. They married whoever they were told to. (from Ancient Roman Women: A Look at their Lives by Moya K. Mason)

These two quotes, then demonstrate how, in general, women were viewed and treated in Paul’s context when he wrote the Galatian letter. To be fair there were exceptions to this (women with three children and freedwomen with four children had expanded legal rights for instance) and at the close of the first century a notable change within the empire occurred granting women heretofore unprecedented rights (coincidence?)

All One in Christ Jesus

So to those who first heard these words of Paul, they had to sound quite radical and revolutionary. Nowhere else within that context would they had been spoken. Religiously, women within Rome did participate and occasionally even lead certain rites and rituals (Vestal Virgins for instance—serving the Roman goddess, Vesta), but in no way were they considered equal with men. Jewish women, in general, enjoyed a slightly more elevated position within their culture, but again, theirs was also a male-dominated existence. The idea then that there is neither male nor female was then quite shocking!

Meaning and Practice

Obviously Paul was not suggesting some type of absence or denial of gender or gender roles. Just as with the other relationships he addresses in our Galatian text, the idea put forth is that in the kingdom everyone is elevated equally through Christ and by the grace of God. Male and female, therefore, in God’s kingdom all have equal status; equal access to the blessings and rewards of the kingdom; they are equally valued and needed within the kingdom; and they should be treated with mutual respect and honor. In God’s kingdom women are in no way inferior to men and should not be treated as such. Jesus died to make it so.

This high value of women is noted throughout the New Testament and within the church. Note Paul’s specific mention of many women within the churches in his letters (in Romans 16 for instance). This kind of recognition and praise was most uncommon.

Gifted women are named throughout the New Testament (Phoebe, who was a deaconess—Romans 16:1-2; Phillip’s prophetic daughters—Acts 21:9; Dorcas the dressmaker—Acts 9:36-43; Priscilla, co-teacher of the gospel with her husband—Acts 18; Eunice and Lois, Timothy’s mother and grandmother—2 Timothy 1:5). And while men were given the overall headship and spiritual leadership within the home and the church (Ephesians 5:22-23; 1 Corinthians 11:3), along with that is a rather revolutionary idea that within the home there is a mutual submission also practiced (Ephesians 5:21); that men are to love their wives just as Christ loves the church (Ephesians 5:25) and as he loves himself, showing her respect (Ephesians 5:33). Beyond the home, Paul also indicates that women used their giftedness within the church—women praying and prophesying within the assembly (1 Corinthians 11:2-16).

As we process this teaching—at a point and place in which women have historically unprecedented rights and equality—they likely do not resonate as strongly as they did within the first century. Women then hearing a message of equality; of respectful treatment; of a place that valued her gifts; had to wonder if it were true. For men hearing the message it was nothing short of scandal. But it was a message flowing directly out of the grace, love and mercy of God; a message of how different his kingdom was from any other; a message, again, that eventually changed an empire.

For anyone paying attention though, it is not that shocking. Look no further than Christ’s incredible treatment and acceptance of women within his ministry. He truly is the great equalizer. Only through him could this happen—neither male nor female. Remember the overarching goal is unity in him. He bridges the gap between slave and free; he overcomes the hostility between Jew and Greek. He closes the gender gap. In his kingdom all are welcome and all are equal. Everyone has a place. Everyone has a gift. Everyone is needed. It is the revolution of the kingdom—a revolution still ongoing.

Let’s just be sure we are among the revolutionaries in advancing the kingdom in every way and all of the blessings within it available to everyone.


Four Ways to Protest–Kingdom Style

September 25, 2017

 

protest clip

Jesus was not overtly political, but his teachings were dangerously subversive to existing cultural, social and political norms. His enemies easily recognized it—so much so they colluded to kill him.

He leaves then a legacy of protest in the form of his kingdom teachings. It is not, however about taking knees, political posturing, engaging in social media warfare, patriotism or lack thereof.

What he taught was radical, revolutionary, and scandalous even—it eventually changed an empire.

Want to protest? Want to really make a kingdom difference? Really want to change the world for the better and shake power bases to their core? Forget about boycotting. Try this:

  • Identify first with the kingdom. Not with a sports team; not with a political party; not even a nation—with the kingdom of God. Seek it first. Treasure above all else citizenship in the kingdom for which Christ died. Put behind you the old way of identification and be made completely new in your thinking—new goals, new priorities, new ways to relate to others. Let go of the anger and replace it with grace. Let go of the bitterness and let grace abound. Protest loudly through the quiet gentleness and mercy of Christ.
  • Love your enemies. Really. Stop yelling at them—if even on social media. Stop escalating the fury. Just stop. Step back. Turn the other cheek. Pray for those who you dislike. Disarm those who oppose  you with the love and compassion of God. It is a quite subversive and potentially transformational protest. Jesus did it willingly on the cross and it changed the world forever.
  • Go the extra mile. Jesus meant it literally when he spoke it. He still does. Don’t return evil for evil; shout for shout; anger for anger; or hate for hate. Give back what is completely unexpected and then some—an extra mile’s worth of blessings. Protest the kingdom way and do it willingly, joyfully, in the name of Jesus and for his sake—making the teaching about Christ that much more attractive in the process.
  • Be faithful unto death. Don’t ever quit protesting. Don’t give up. Be salt and light. Don’t grow discouraged. Our citizenship in God’s kingdom trumps all! The Spirit of God empowers. Our life here is but a vapor. Bigger and better things are in store. It does not matter our nationality; the colors of our flags; what political party is in power; Jesus just wants to find faith when he comes. And faith is the victory!

The original kingdom protesters changed an entire, brutal, ungodly empire without political power, social media, ballots or bullets. They were the poor, the meek, the pure, the persecuted, the hungry and the thirsty who stood up to tyranny, injustice, sin, corruption, persecution, hatred, bigotry, and hardship of every kind by simply faithfully living out the kingdom of God. It was a protest of the humble and helpless that was empowered by the scandal of a cross. It was the protest of the kingdom and it changed everything.

Could that happen again?

(Bible verses referenced include: Matthew 5-7; Luke 18:10; Ephesians 4:20-5:1; Philippians 3:20; Titus 2:9-10; James 4:14; Revelation 2:10; 21:1-4)

 


Social Revolution: Neither Slave nor Free

September 25, 2017

The Kingdom Revolution #3

You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. –Galatians 3:26-28

Slavery in the Roman Empire

Slavery within the Roman Empire was not racially based. Slaves were primarily made up of people from conquered nations who were sold into the slave networks that supplied much of the labor that fueled the continued expansion of the empire. Piracy (through raiding and capturing) also added to the slave rolls. Claiming abandoned babies (unfortunately a rather common practice known as “exposure”) for the singular purpose of selling them (when of age) in the slave markets also contributed to the slave supply. And there were also generational slaves—the offspring of slaves who continued to belong to the house that owned their parents (slaves were by law not allowed to marry).

Slaves were a commodity within the Roman Empire. The empire depended upon the labor they provided to function. According to various estimates slaves made up approximately 30-35% of the population throughout the empire. They had no legal rights (until the latter stages of the empire—an important note); could not own prosperity; and belonged completely to their owners—considered nothing more than property by them. One historian noted:

Slaves were the lowest class of society and even freed criminals had more rights. Slaves had no rights at all in fact and certainly no legal status or individuality. They could not create relations or families, nor could they own property. To all intents and purposes they were merely the property of a particular owner, just like any other piece of property – a building, a chair or a vase – the only difference was that they could speak…Slaves were, for many of the Roman elite, a status symbol and, therefore, the more (and the more exotic) one had, the better, so that wealthy Romans very often appeared in public accompanied by an entourage of as many as 15 slaves. (Mark Cartwright; Slavery in the Roman World on the “Ancient History Encyclopedia” website.)

The circumstances of slaves varied according to their abilities and owners. Slaves who were educated and/or skilled in a craft would fare better than others. They would typically be owned by wealthier families in cities—serving as tutors or using their skills to earn money for their master (and even for themselves—slaves were allowed to earn money and could even purchase their own freedom, which was called “manumission”). Those without skills often would work in harsher conditions in rural areas on farms or used in brothels. The owners always dictated daily life for slaves—some could be kind; others could be cruel.

For the most part slaves accepted their lot in life in the Roman Empire. On occasion some would rebel. Perhaps the most famous such rebellion took place in 73 BC led by a gladiator slave named, Spartacus. It ended with the rebellion crushed by General Pompey; Spartacus dead; and 6000 of his fellow slaves rebels crucified along a 120 mile section of the Appian Way between Rome and Capua. Choosing between crucifixion and slavery—most chose slavery. Again the historian notes:

The entire Roman state and cultural apparatus was, then, built on the exploitation of one part of the population to provide for the other part. Regarded as no more than a commodity, any good treatment a slave received was largely only to preserve their value as a worker and as an asset in the case of future sale. No doubt, some slave owners were more generous than others and there was, in a few cases, the possibility of earning one’s freedom but the harsh day-to-day reality of the vast majority of Roman slaves was certainly an unenviable one. (see above reference.)

Neither Slave Nor Free

It was into this culture that Paul spoke these words to the Galatian churches—and quite revolutionary words they were. It was nothing short of a social revolution. As noted, slaves were property—not people. The idea that there was no difference between slave and owner; that owner and slave were somehow equals; that they would sit down as brothers and sisters—was outrageously scandalous—socially in every way. The socio-economic gap between slave and owner within the Roman Empire was just too vast; too culturally entrenched; even too politically significant to be bridged, but yet here is Paul saying, that in Christ, it can be. To understand and accomplish this took an entirely new and revolutionary way of ordering things. It took the kingdom way.

Paul and Slavery

It is quite notable that the apostle Paul never called for the end of slavery or for the emancipation of slaves. Certainly he recognized its unjust, cruel, dehumanizing, and exploitative nature, yet he was not divinely directed to end it. How could his words to the Galatians be reconciled to this? How could there truly be no slave or free if slavery continued to exist? In answering this question the true revolutionary nature of the kingdom is revealed.

Much like Christ—whose teaching, while not overtly political, deeply subverted the cultural norms—Paul subverted the accepted slave/owner relationship. He does so by calling upon slaves to see their work for their owners as working for the Lord (Ephesians 6:5-8; Colossians 3:22-25), which was quite a revolutionary thought. Doing that would be a game-changer in that slaves would give full effort in their labor, not hold back, rebel, or steal from their owners (see also Titus 2:9-10). It would reorient the slave and redefine his purpose. His purpose now became a kingdom purpose. His owner now became someone to win for Christ and working for him as if he was working for the Lord was his venue to do it. This is why Paul concluded his Titus teaching to slaves by saying, “so that in every way they will make the teaching about God our savior attractive.” Slaves as evangelists to their owners? Subversive indeed. So much so that Paul could ask slaves to even reimagine themselves as free—free to serve God through the purchase price of the blood of Christ (1 Corinthians 7:22-23).

Interestingly enough he also asked those who were free to reimagine themselves as slaves in the same text—their purchase price being one into slavery to serve the higher cause of Jesus. Christ is the great equalizer in this situation. God is not respecter of persons in this regard. Being clothed with him changes identities—that of Christian slave owner as well. Paul commanded them to not mistreat, be harsh or threaten their slaves, but to be fair and just—treating them kindly—while reminding them that they too have a Master in heaven (Ephesians 6:9; Colossians 4:1). And then there is the way he seeks to resolve the conflict between Onesimus, a runaway slave, and his Christian owner, Philemon. He appeals to Philemon to accept Onesimus back not as a slave but as a brother and reframes the value of Onesimus not in market terms, but in kingdom terms. If the institution of slavery was to change for the better within Rome or eventually end, this is the way it would. Not through rebellion would it happen. Rome would and did brutally crush those. It would change when slave owner and slave began relating to one another through the revolutionary teaching of the kingdom of God. Then and only then would everything change—and it did. While slavery did not end completely, slaves eventually gained more legal rights within the empire. Was this chance or did the growing influence of God’s kingdom have something to do with it? No where else would you see slave and owner sitting together as one—brought together in Christ Jesus. No longer wearing the clothes of a slave or owner, but of Christ.

“Class warfare” or “identity politics” only serve to heighten and further social divisions. The kingdom of God serves to help us overcome such social constraints and unite in the common cause of Christ; to understand that our value is not tied to our socio-economic status or political identity in our particular culture. If Christ can remake the slave/master relationship, there is no social barrier he cannot overcome. The kingdom is for all and welcomes all to unite in Christ.


Five Reasons Why Churches Won’t Grow

September 19, 2017

dying church

Although never voiced I have discovered that there is usually a degree of internal institutional opposition when it comes to church growth. It is not just that churches don’t grow; often it is they won’t grow. Here are five reasons why:

  • Lack of intentionality. For a church to grow it must plan to grow. It must be purposeful in evangelism. It must expect growth along with anticipating how to manage it. A church that grows is intentional about sharing God’s message; intentional about being hospitable to guests; intentional about assimilating new members in a healthy fashion; intentional about building meaningful relationships. They intentionally plant, water and are ready when God gives the increase.
  • Maxed out leadership. This includes maxed out vision for the church body and maxed out ability to manage the church body. A church will grow only as far as its leadership envisions and leads. When a leadership settles for status quo so does the church. Growing churches have leaders who walk by faith, not sight; who raise up new leaders to share in and expand their vision while escaping burnout; and who create an atmosphere for growth.
  • Apathy. Often churches are inwardly focused—more concerned and urgent about members needs then about outreach. This challenges every church. But beware! Apathy may be comfortable, but apathy dooms churches.
  • Fear. Fear is apathy’s partner. Fear presents all sorts of barriers (both real and imagined) to growth. Fear paralyzes leadership. Fear stymies vision, innovation, boldness and outreach. According to the Bible it is a spirit foreign to God.
  • Tradition. Tradition can be healthy. Some ritual is God-ordained–an essential and extremely meaningful part of our church life. Tradition helps define us as a community of faith, but frequently tradition can also be limiting to growth. Because we have never done it that way before does not necessarily mean it cannot be done that way. If tradition or traditional thinking is limiting a church’s ability to evangelize, then there should be a reevaluation of that tradition and thinking.

Avoid these not-so fab five at all costs! They are preventing churches everywhere from realizing the potential God sees within them for outreach and growth. Haven’t we let them stop us long enough?

(Bible verses referenced include 1 Corinthians 3:7; 11:23-26; 2 Corinthians 5:7 & 2 Timothy 1:7)

 

 

 

 


Revolutionizing Race Relationships

September 18, 2017

The Kingdom Revolution #2

You are all sons of God though faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus. –Galatians 3:26-28

Jew-Gentile Relationship

The first century Roman world was in some ways remarkably tolerant concerning race and even religion. According to the Caesar as long as subservient conquered people would pay homage to the Roman gods along with the Emperor and obey Roman rule they were pretty much left alone to pursue their native culture and religion. If a nation refused to do so, then such tolerance ended. Jews in Palestine were such a people. Israel was a hotbed of rebellion. This ultimately led in 70 A.D. to the complete and utter desolation of Jerusalem and destruction of the temple—the Jewish cultural and religious center.

At the core of the Jewish rebellion was a desire to be free to pursue their own interests as a nation including the practicing of their religion. Embedded within this core was a prejudicial attitude toward non-Jews. The Jewish historian Josephus noted that the Jews “did not come into contact with other people because of their separateness” (Antiq. 13:245-247; Apion, 2.210). This separateness evolved out of certain requirements of the Law. Because of their dietary requirements, ceremonial cleansing, and other such practices, most Jews viewed non-Jews as unclean. The physical mark of circumcision also separated the Jews from the rest of the population. This led to elitism and an entrenched prejudice toward non-Jewish people. As expected a pushback to this occurred from among non-Jews. In general the Jew-Gentile relationship in the first century was not a healthy one.

This is evident in Christ’s ministry. As he expanded the idea of God’s kingdom, he often prodded at the Jewish elitism identifying non-Jews as the heroes of stories (the Good Samaritan for example). He continually challenged the status quo. He wanted them to see the revolutionary nature of the kingdom of God. It was no longer just a Jewish domain nor was it ever designed to remain so. Then the apostle Paul—more than anyone else as he carried out his “ministry of reconciliation” among non-Jewish people—dealt with the struggle of Jew/Gentile racism within the church. One commentator writes of this:

From the Jews, whose view of Gentiles was filtered by Levitical prescriptions for ethnic purity, came accusations that Paul’s Gentile inclusiveness had polluted God’s covenant to His people. After all, the majority of Gentiles led unceremoniously unclean lives and held Judaism’s mores in contempt. From the Gentiles, whose view of the Jews was marked a by derogatory racial superiority, there arose a sense that Paul was futilely pandering to his kinsmen. After all, the Jews rejected their Messiah, seemingly forgoing God’s favor on them. For Paul to conjoin Jews and Gentiles together as the co-recipients of the gospel’s salvific power was to offer a gospel liable to shame from both ethnic groups.*

Fruther commentary:

The greatest threat to the Christian faith in the first century was racism. Jews and Gentiles detested each other. Both Jews and Gentiles perpetrated stereotypes. Both made false assumptions about the other. Both Jews and Gentiles thought the best way to live was at an advantageous distance from the other.*

Into all of this Paul speaks the words of Galatians 3:26-28 and it was totally revolutionary, radical and scandalous. It spoke to the very way people for generations had been identifying themselves—and proudly so–by their race, heritage and culture.

Galatia

The situation among the churches in Galatia was fairly typical of the racial dynamic of the day. Many Jews within the Galatian churches refused to accept non-Jews unless they also embraced certain Jewish traditions and customs. Paul refused this—calling their teaching “another gospel.” It was all about identity and there was just one identity that mattered—that of being in Christ. It superseded all others. In him there is neither Jew nor Greek. Within the kingdom of God our very identities are transformed. Our race takes a back seat to our faith. This was the revolutionary message to the Galatian churches then and remains so.

In Christ Race is Revolutionized

Jesus, through his death and resurrection, dramatically ripped apart the barriers of hostility that divide races (Ephesians 2:14). He is the God of both the Jew and non-Jew (Romans 3:29-30). He is the God of both black and white and every nation and tongue. It is in him and through his power that prejudice is overcome and a new revolutionary way of thinking about race and identity is lived out.

  • Redefine our Primary Identity. No longer are we to identify ourselves first as Jew/Gentile or back/white, etc. Our clothing has changed! We wear Christ as our primary identity. Even further our primary citizenship is no longer within the nation we reside. Instead it is in the kingdom of God. When we put on Christ in baptism—everything changes including the way we view ourselves. We identity first with him and his kingdom. Our priorities are revolutionized. We discover a new way of viewing other people. We are adopted into a family with a different set of values.
  • Racism is replaced with acceptance (Romans 15:7). We learn to accept each other in Christ Jesus. We are set free from suspicion and separation. It is Christ who binds us together in his grace. What brings us together in him becomes more valuable than what separated us before him. Instead of making worldly assumptions about one another based upon race or other factors, we are moved with the compassion of Jesus to accept and embrace one another based upon the fact that he saved us all with the same sacrifice. No one is superior to any other. Paul stated it clearly—all have sinned and fallen short of the glory of God (Romans 3:23). Who are we to consider ourselves better than anyone else (Romans 2:1-2)?
  • Relationships are revolutionized. They are, in fact, redeemed in Jesus. The old way of thinking is revolutionized. In God’s kingdom relationships are based upon God’s grace. In Christ we are made to be one people—not many. Race is secondary. Christ is primary. Since he destroyed all the barriers of separation, we are now set free to embrace, accept and love each other in a way that can be found no where else—a revolution of relationships that mark us as citizens of God’s kingdom.

What emerges from this is a true post-racial community. (It is not a community free of the reality of race. Nowhere does God ask us to ignore our racial heritage and culture. Paul allowed Jewish Christians to continue to practice circumcision, dietary customs and keep Jewish holy days—as long as it never superseded their kingdom identity or they attempted to enforce them upon non-Jewish Christians). It is a community that simply refuses to allow race to be the dividing line; to create hostility and separation; or to undermine the unity of God’s kingdom. It acknowledges that racism is sin in any and every form. It strives to present the kingdom alternative—the revolutionary idea that race is not primary, but Christ is. It is the revolutionary nature of the kingdom—a place that looks like this:

After this I looked and saw a multitude too large to count, from every nation and tribe and people and tongue, standing before the throne and before the Lamb. They were clothed in white robes, with palm branches in their hands. And they cried out in a loud voice: “Salvation to our God, who sits on the throne, and to the Lamb! –Revelation 7:9-10

Want to revolutionize race relations in our world? The only way is Jesus. The only place is in his kingdom.

 

Both quotes are taken from article entitled. “The Gospel, Unashamed: Race Relations in Rome, Part 2 on the Downline Ministry Blogpost of July 17, 2016. 


The Kingdom of God is Revolutionary

September 11, 2017

The following is the introductory lesson for my fall class series at Levy–The Kingdom Revolution. More to follow. 

We may not really think about the kingdom in revolutionary terms, but it is so. It was as Jesus began more fully introducing the kingdom in the Sermon on the Mount and then as he lived it out within the context of his ministry. It was as he died on the cross only to be resurrected three days later. It was when the first Christians changed an empire by faithfully living out the kingdom in taking Good News throughout the world. It remains so today—even if we do not fully understand or embrace it.

At the dawn of the in-breaking of the kingdom—before Jesus gathered a crowd around him on the Sea of Galilee to proclaim blessings and reimagine narrowly interpreted Scripture—God’s message to people had become muted, corrupted and reshaped into a stale repetition of ordinances and rabbinical traditions, which were mostly disconnected to the practical needs of daily life. Yes, there was an expectation of a Messiah and the coming of the kingdom, but no one ever expected the Messiah and kingdom that actually came. The Jews certainly did desire a revolution, but nothing like the one that really happened.

In some ways this mirrors our experiences today. As Christianity has become institutionalized we run similar risks of muting the revolutionary nature of the kingdom lest it upset the institution itself. We welcome the Messiah and the idea of kingdom, but too often attempt to micromanage both. Revolutions are not micromanaged however. They turn worlds upside down and change everything.

Everything Changed

One way to measure a revolution is the reaction to it from those whom it threatens the most. In terms of the kingdom of Christ this became obvious as entrenched religious leaders opposed Jesus. They saw him—and rightly so—as a threat to their orthodoxy. They recognized how his revolutionary teaching would change everything. What they failed to recognize was how this was God’s will and always had been.

To paraphrase Jesus, if they had really known the law and the prophets they would have seen the revolution coming. But they were blinded by tradition, self-interests, power and pride. As everything changed around them, they stubbornly opposed it, while ultimately moving to stop it. They failed, of course. After all, who can stand in the way of God?

The revolution was his idea—his plan to send his only Son to change everything. As respected author and theologian N.T. Wright explains:

The New Testament insists in book after book, that when Jesus of Nazareth died on the cross, something happened as a result of which the world is a different place. And the early Christians insisted that when people are caught up in the meaning of the cross, they become part of this difference.”  (from The Day the Revolution Began, pg. 39)

How the world is this different place is what we will examine in this study. Hopefully it can encourage us to be or continue to be a part of the difference—kingdom revolutionaries if you will.

Three Texts

In this study we will focus on three primary biblical texts. The first will be Galatians 3:26-28. Here Paul captures how everything changes once we clothe ourselves with Christ in baptism. Our identities undergo a revolution. The old ways of identifying ourselves give way to a kingdom redefinition. In the context of the writing it was revolutionary. It remains so in our context.

The second text is 1 Corinthians 6:1-11. In addressing a context specific problem among some in the Corinthian church, Paul shares some revolutionary kingdom ideas about relationships, personal rights and use of recourses. It is the kingdom teaching of Jesus lived out in the real world, but it is not easy. Revolutions rarely are.

The last text is Romans 12-15:7. This longer context again speaks to the personal transformation process that comes with the kingdom revolution. Here Paul revolutionizes such values as love, zeal, integrity, and other personal behavior. The fact is for the revolution to actually to make a difference it has to start within. Why else would Jesus state that the kingdom is within us (Luke 17:21).

The Revolution Personified

It is no mistake that these three texts were written by the apostle Paul. His story, perhaps, like none other most clearly represents the degree of change that accompanies the kingdom revolution. Here was a man whose life so completely transformed that it barely resembled what it once had been.

Here was a Pharisee of the Pharisees; a man who completely embodied Judaism; passionate to the point of persecuting; until he met Jesus and was totally transformed. Here is how he stated it:

I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God who loved me and gave himself for me (Galatians 2:20).

Stop and read that again. “I no longer live.” Everything changed! He joined the revolution.

He did so because he became aware—as must everyone who joins the revolution—that what the kingdom offers is of far greater value than anything else anywhere else. This awareness would later lead him to say things like this:

But whatever was to my profit I now consider loss for the sake of Christ. What is more I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ” (Philippians 3:7-8).

Is Paul an outlier? Was this just a special dispensation asked of a man who would be an apostle—or are we all called to this? The answer to that reveals much about us. Is it truly a revolution within that changes everything or is it something less? If it is something less then can it really be a revolution? If it is not a revolution then what will really change? It is my guess that Saul of Tarsus had these questions to wrestle with once. Now it is our turn.