Whatever Happened to Wednesday Nights?

December 7, 2017

Wed nights

Remember the old joke. It is Judgment Day. A great roar sweeps through the crowd. Someone asks why. Another responds, “We just heard! They aren’t counting Wednesday nights!”

Wednesday night prayer meeting or Wednesday Bible study or however it is designated used to be more of a thing. It was a time when Christians would gather to study, pray, fellowship, encourage, visit, and bless one another. It was a highlight of the long week between Sunday worship. Something for which disciples of Christ could look forward.

It seems though to have fallen on leaner times. Other priorities have taken precedent. Lifestyles are busier. Wednesday nights down at the church house just aren’t the same anymore. Maybe Wednesday nights are a tradition past its prime?

It is a shame. Teachers still put in their time to prepare. The idea of gathering midweek to encourage one another in Christ is still valid and needed. Those who do attend receive a blessing.

So whatever happened to Wednesday nights? If it no longer is filling a need, what replaces it? What are we Christians doing to fill that void?

I still enjoy gathering with my church family on Wednesday nights. Call me “old school,” but it gives my faith a boost.

Maybe I will see you there!

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Revolutionary Action!

November 21, 2017

The Kingdom Revolution #10

Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. (Romans 12:1-2)

Contextually Paul wastes little time getting directly to the heart of the matter within the Roman churches—literally. It is the practical stage of the transformation. It is what the makeover really looks like. He is calling for revolutionary action—what living the revolution is all about.

Redirected Passion (12:8-16)

Or perhaps even better stated—redeemed passion. He begins with a makeover of what drives us—our passions—what we love and hate. Could it start otherwise? For things to change in Rome; for the Jew and Non-Jew alike to get on with the kingdom revolution; the “inward man” needed a makeover. Genuinely and transparently they needed to love each other. Unless and until they sincerely did no transformation could take place. Period.

Driving this change would be a decided distaste for anything evil coupled with an overarching desire for the good, holy and righteous. Don’t fail to make the connections Paul is working for here. Revolutions change everything remember? Change here involves a Jew and non-Jew seeing each other through the kingdom perspective. The layers involved in this include how good and evil are viewed. No longer would the Jew view the non-Jew through a hate/evil lens and visa-versa. Instead sincere love replaces hatred and racism. In Christ it is all good! Cling to that! Cling to your brothers. Christ’s values become preeminent in relationships, not worldly values.

Therefore be devoted to each other as family—regardless of race. Part of the revolution is creating a new family and a new identity in Christ that trumps all others. It is a family not based on heritage, but on “no condemnation” in Christ Jesus. The bloodline that we all have in common is what Christ shed on the cross. Love each other deeply, transparently and sincerely in this family—without reservation—even to the point of honoring the other above yourself. In Christ we are all elevated! Live that out. That is indeed a revolution—not seen nor heard anywhere else outside of the kingdom of God. Be passionate about that—not about hating. Frame it all in Christ. It all flows from serving him.

Redirect all that negative emotion; all that passion twisted by evil values and transform them to reflect the values of Christ. What a difference that would make! Transforming—not conforming. This is the way revolutions spread! It is not business as usual. It is the revolution of the kingdom of God. Wonderful. Amazing. Different. Redeeming. Beautiful. Welcoming. Eternal. Cling to this!

Never Be Lacking!

Allow this positive passion to go deep within to create the kind of hope that endures even when challenged. The kind of hope that can even find joy when the pushback comes—and rest assured it will come. All revolutions face resistance. Pushback comes from being different; from doing things differently (such as Jew sitting down to a meal with a non-Jew); so be ready. Never be lacking in the kind of zeal that enables hope and joy to reset the challenges (this is a common New Testament encouragement—Hebrews 12:2: James 1:2; 1 Peter 1:6-9). No longer is the pushback—the persecution—crippling and disheartening. It can be processed as a “light and momentary” trouble. Our joy in Jesus outweighs it. Prayer is a significant part of this process too. It is how we express it all directly to God. It is the language of the revolution.

So much so that in the kingdom we can even redefine persecution itself. Incredibly it can be made over into an opportunity to bless the persecutors! (Notice the echoes of the Sermon on the Mount throughout Paul’s teaching here?) Talk about a revolutionary idea—this is it! Don’t speak curses back into the pushback—speak blessings! (How are we at this practice?) Find the losers around you—not the winners to identify with and associate with! Incredible! That is just not the American way (nor was it the first-century way), but it is the kingdom way. (If we have paid any attention to Christ, this should not be surprising however. It is exactly what he did—Matthew 11:4-6.) So the weak, the poor, the timid, the mournful, the outcast, the sick, the homeless, the meek, the hurting, the lost, the friendless, the sinner, those on the fringe—go bless them; go hang out with them. Intentionally befriend them. Do not care what anyone else thinks. Care what God thinks. Do it all together too—in harmony with one another and with the same goal in mind. Revolutionaries must be united in their pursuit of the revolution or it will not happen.

And for it to happen, Paul includes another bit of advice—get over yourself. He doubles back to verse 3 because he knew this needed to be reiterated. No one ever said revolutions were easy. As long as a Jew allowed any old prejudice to linger; who kept even a small portion of Jewish pride within; or the non-Jew hung on to similar attitudes—nothing would change. Not a chance any of this would happen. Therefore—let go of conceit. Forget who you once were. That was all meaningless and counterproductive to the kingdom. Transformation is transformation! The result is nothing looks like it once did and that includes the person looking back in the mirror.

God’s calls for revolutionary action! Action intentionally driven by the values of the kingdom of God. Action designed to further the kingdom. Action that is not unnoticed. Action that makes sense only through a kingdom perspective. Action that will continue to change the world. So, how about it? Are we up to it? Are we passionate about it? Are we a part of the revolution?

 

 


Revolutions Change Everything

November 14, 2017

The Kingdom Revolution #9

Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. (Romans 12:1-2)

Throughout this series of lessons, the idea that revolutions change everything has been a consistent thread. Revolutions by nature transform—they makeover what came before. Think of the recent entertainment “makeover” trend. Whether it was personal physical makeovers or the transformation of an old house—the results are always dramatic. Never featured in these programs is the person who lost only five pounds or the house that simply got a fresh coat of paint. That would attract no viewers. Instead the makeovers are revolutionary; the changes dramatic; leaving us astonished by the outcome.

Bring that idea into our next text of this study in Romans 12. Contextually Paul has finished his remarkable historically and theologically based presentation on God’s eternal will for the church to consist of both Jew and non-Jew. The first eleven chapters of Romans expounds upon his “there is neither Jew nor Greek” statement in Ephesians and expertly demonstrates the biblical case for it. It could only happen through Jesus—not the law. None are perfect. All (both Jew and Greek) deserve death (the “wages of sin”) but through Christ Jesus none (both Jew and Greek) are condemned. Having completed his thorough presentation of this, he turns to its application. What does this mean personally? What does it look like practically?

His answer? It kind of looks like a revolution!

Be Transformed!

One thing it is not, and that is to resemble is the way it was before—before Christ. Conforming to the old pattern—life without him—is not acceptable. Being completely transformed into new thinking, new goals, new behavior, and a totally new life is the result of “no condemnation” in Christ.

Everything changes. In the Roman context that started with how a Jew and Gentile thought of and treated each other in Christ. It also meant a great deal more which Paul details in chapters twelve through fifteen.

It can’t really be a revolution if only some things change. It cannot be a transformation if conforming to some patterns of the world linger. Like with the makeovers there must be a notable difference, such as, a Jew and Gentile eating together. This is the witness of the revolution in Christ—something astonishing, which can only find its reason in God.

This is what is so incredible about the Sermon on the Mount. The content of that message had not been heard before in that way. Little wonder those who heard Christ firsthand were astonished at his teaching (Matthew 7:28). In it he reset how we view the values of heaven. In it he announces the revolution that transforms everything!

Roman Echoes

There is little doubt and no mistake that Paul had this sermon on his mind in this section of Romans. Read particularly Romans 12:9-21 and echoes of Christ’s sermon abound. Paul understood this is the way of the transformation. This is what it looked like lived out—just as Jesus first proclaimed.

Not conforming, but transforming through a continuing devotion to renewal in Christ leads naturally and logically to embrace the way of Christ. It leads to the Sermon. It leads to a makeover. It leads to substantial, sweeping changes in all facets of life.

Not surprisingly it first leads to unblinking, honest self-evaluation. Before he ever recalls Christ’s teaching, Paul first urges an inward focus:

Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment in according with the measure of faith God has given you. (vs. 3)

Considering the racist tension in the Roman churches this was solid advice. Jews were not superior to non-Jews. Neither were Gentiles better than the Jewish Christians. All were sinners in need of Christ. So, for them, the revolution had to begin with an honest assessment of how they thought of themselves and their place in the kingdom, which, as Paul stated, was based not on heritage or ethnicity, but on the gifts of God.

Another way to understand this is—how can everything change for me; how can this transformation take place within me; how can the revolution be personally embodied if I think I do not need it? That it is just for the other guy? No way I can move forward fulfilling God’s kingdom plans for me if this is how I think.

True transformation demands that I give up those old notions that tend to entrench stubborn but damaging behaviors in order to accept the newness of the kingdom, which then enables me not only to see myself differently, but others also. The kingdom revolution creates therefore a place where there is neither Jew nor Greek, which Paul describes as “one body with many members,” working together through a variety of giftedness, “so in Christ, we who are many form one body, and each member belongs to all the others.” Each belonging to all the others!? If that was not revolutionary teaching in the context of the Roman churches, nothing possibly could be!

But it all starts with that personal makeover—a revolutionary transformation that leads me to rethink everything the kingdom way and accordingly reframing relationships, community, and behavior. How I approach all of that simply no longer reflects my pre-revolutionary life. Everything changes.

It is in this astonishing makeover that we can make bold statements about the kingdom of God.


The Kingdom Perspective

November 13, 2017

The Kingdom Revolution #8

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

At the heart of the lawsuit that “defeated” the Corinthian church was a self-centered short sightedness. Lost in the dispute was the greater good and larger vision of the kingdom. It is not difficult to see why. Likely an injustice had been done; feelings were hurt; rights were violated; money or something of monetary value was likely involved (which always seems to ratchet up the stakes); the church had failed in peacefully resolving the issue; and as a consequence all thoughts of the kingdom were shoved aside. No kingdom revolution breaking out here—just business as the unbelieving world defined it—thus their defeat.

Which is why into this Paul reintroduced the kingdom perspective. There was another way to handle this dispute—a revolutionary way of taking the loss; being wronged and cheated—for the sake of kingdom peace and prosperity. Nowhere else would this be put forth as a solution. Yes, the kingdom is more important than personal rights. Yes, the kingdom is worth more than monetary gain. Something bigger than just me is going on here.

It is an Eternal Perspective

Another way to frame the Corinthian dispute is to view it through an eternal verses temporal lens. Those engaged in the lawsuit were merely reacting to and being driven by the moment. That, then, led to disastrous results. The kingdom perspective, which Paul taught, had the eternal component. Making decisions based upon that perspective changes things—how we feel, react, process, and behave in any given circumstance. He would remind the Corinthians of this in another letter:

Therefore do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal. (2 Corinthians 4:16-18)

Contextually Paul offered this kingdom perspective to the Corinthians as a part of his teaching on his ministry of reconciliation and how he personally processed challenges. Applying it to their earlier lawsuit problem it fits in seamlessly with his advice to take the loss. The lawsuit should have been considered a “light and momentary” trouble. Being wronged and cheated—the revolutionary kingdom approach—would have merely then been an investment into achieving eternal glory, which in comparison made the loss insignificant. This could have been done only by swallowing up the seen into the unseen and discerning the eternal out of the temporary. Once the bigger picture was given precedent, the lawsuit along with the heated emotions that triggered it, would have faded away in favor of the values of the kingdom.

Nothing to Gain Here

Recall Christ’s teaching about gaining the entire world but losing our souls in Matthew 16:25-27. This reflects the temporal versus eternal tension also. If we give into the moment to gain its rewards, but lose sight of the eternal will and perspective of God, what have we really accomplished? Was winning a lawsuit against another believer while bringing defeat and shame upon the church really worth it? Not much upside to that from a kingdom perspective.

Peter certainly had the kingdom perspective in mind when he wrote concerning end times:

Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed it’s coming. (2 Peter 3:11-12)

He speaks of the ultimate temporal versus eternal tension that will be permanently resolved on the day of Christ’s coming. The treasure we lay up on earth? Gone. Our light and momentary problems? Over. All the losses we endured for the kingdom’s sake? Rewarded. This is the overarching and revolutionary backdrop upon which to place our entire approach to life. Holy and godly living combined with an ever-present anticipation of the kingdom fully coming completely changes things. With this type of kingdom perspective even the idea of a lawsuit would have never surfaced in Corinth. In the big picture of the kingdom there was nothing at all to gain from it.

Not My Will

Of course, Christ personified perfectly this kingdom perspective. It is what governed his life; it is how he came to make personal decisions; it is what enabled him to carry out completely the will of the Father. Note what the Hebrew writer says of him while encouraging us to “fix our eyes” on his example:

Who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider him who endured such opposition from sinful men, so that you will not lose heart. (Hebrews 12:2-3)

What joy was found in a Roman cross? Absolutely none. It offered nothing but excruciating agony. In the moment no one desires that—even Christ. But he knew joy within it from the kingdom perspective. He took the loss so that we could achieve greater glory. That was the only way he could approach and finish it. The moment itself was too disheartening (as are many moments) but against anticipating the “joy set before him” he endured it. He gave up his rights; he did not insist on his way. He subjected his will to the Father’s (Luke 22:42) so that none of us would be defeated.

So to conclude this section of text—the simplest way to understand the kingdom perspective embedded within it is for us to let the Father’s will have preeminence in all we do—even if that means taking the loss; being wronged and cheated for the kingdom’s sake. It is not about insisting on getting my way and pursuing my rights; creating strife, division, or turmoil in the body of Christ; about temporary gain at the cost of the kingdom. It is about discerning the difference between temporary and eternal while living holy and godly lives with that framing and driving our decisions; it is about knowing that the only way to overcome the defeatism of the moment is to invest ourselves and our recourses into the eternal. It is about fixing our eyes on the unseen—on Christ—and always living in the moment with the eternal in mind. This is the kingdom revolution that indeed changes everything!


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.


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.


The Kingdom Difference

June 14, 2017

kingdomofgod

Recently while on vacation I met up with a good friend for lunch. As usual our discussion was wide ranging. Part of the conversation concerned how my 2017 preaching theme of seeking first God’s kingdom was transforming me—as well as my understanding of God’s kingdom—in profound and unexpected ways. The next day my friend texted me stating that he would enjoy a further conversation about this, specifically how this was personally affecting me.

I’ve ruminated over this a great deal in the few weeks since. Surprisingly I find it somewhat difficult to articulate it adequately. I have twice posted since about the impact the kingdom is making. It remains a journey for me—a process to grasp just how deep and wide the challenges of the kingdom are. Some of them I do not like. They make me uncomfortable and expose too many of my weaknesses.

But I am going to take a shot at it and attempt to explain what I am learning. To me the kingdom of God:

  • Is not about me. I really enjoy things being about me. I like to get my way. I dislike having to compromise. I generally believe that I have the best ideas and typically have a strong desire for events to turn out in my favor. But unfortunately this is not a kingdom focus—actually it is far from it. Read again the Sermon on the Mount (Matthew 5-7)— Christ’s first public teaching about the kingdom and its values—and you will see it threaded throughout. Then later (Matthew 16:24-26) he makes it even clearer. There just is no self-focus in the kingdom and I haven’t figured out how to get around it—even though a large part of me wants to do so.
  • Is about submission. Here we go again. The kingdom is about me submitting my will to the Father’s. Christ himself emphasized this (in John’s gospel) and modeled it perfectly—in a way I cannot even imagine. In order to fully embrace God’s kingdom and thrive within it I have to give up. Period. My old self will has to die and be buried according to Paul in Romans 6:3-4. Out of that submission God will raise me up anew and begin his process of reshaping me for the kingdom. Nowhere, however, is there ever a claim that this would be easy. Worthwhile—definitely, but easy, no. I typically like easy.
  • Is others oriented. I guess at this point, this could go unsaid. I posted about the “least of these” kingdom focus earlier. They are the others.
  • Upends conventional wisdom. Starting with the idea of submitting and giving up, but going deeper. The poor, the mournful, the pure, the merciful, and even the persecuted—they are the blessed ones. Enemies? They are not to be hated and destroyed but to be loved (when was the last time I prayed for or had a loving spirit toward a terrorist? Yea. Tough.). Being first is not what matters—being last does. Have a lot of money, land and stuff? Maybe the best use of it is not to invest it to gain more stuff, but to diverse yourself of it and give it away (like many did in Acts). Someone strikes you, don’t strike back, but rather turn the other cheek. Put your swords away. Go the second mile. Those are the actions reflective of God’s kingdom. Its values indeed come from another place (John 18:36). All of this creates big-time tension within me. Can I–coming from the place of conventional wisdom–really put into practice these unconventional teachings?
  • Is all about trust. And this is where the true test for me comes. I can know all of the above in an academic, skim-the-Bible-kind of way, but do I trust God enough to personalize them and go all in? The trust-building promises are all there. Seek first and God’s got your back–no need to worry. Humble yourself and God will elevate you in his way. Give of yourselves and God will give back many times over in various ways. Be last and then become first in the kingdom. To actualize this I really have to let go of the control of my life and hand it over to God. Can I see past the short-term to grasp the endgame of God? Short-term none of this has any appeal to me. Long term? I must trust God explicitly. It is the only way to see the value of what he is asking. It is the only way to really make the kingdom become present and alive within me (Luke 17:20-21). This, as they say, has rocked my world.

This is where I am—venturing out in baby steps toward greater trust and in so doing finding God changing me; learning to view people, possessions, and priorities differently; all while being constantly confronted by the kingdom. Sometimes I manage to be selfless through it all, but sometimes I don’t. I suppose that why it is called seeking–it remains a process.

In the end it is all about God’s will. That is the kingdom difference. I find myself praying more like Jesus:

Your kingdom come, your will be done on earth as it is in heaven.