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!


The Kingdom of Peace

October 23, 2017

The Kingdom Revolution #6

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

In sorting through the tense situation created by the lawsuit between brothers in the Corinthian congregation it is clear that Paul was disappointed because they did not seek a spiritually based solution within the context of the church. Not only did this heighten the conflict amidst the congregation, it also took that disagreement public. Not a good look for that church in any possible way. This is why he used the term “defeated.” They had undermined their ability to witness to the harmony and peace of God and his kingdom to a world absent and in need of both.

The “peace that surpasses all understanding” (Philippians 4:7) is highly valued in the kingdom of God. Peacemakers are also highly valued (Matthew 5:9). Peace is so highly valued that—if necessary—we may be asked to sacrifice and release our personal rights to maintain it. That was exactly what Paul put before the Corinthians—be wronged or cheated if necessary to maintain the peace of the kingdom.

It is my guess that this probably was not an idea they immediately and gladly embraced—nor likely do we.

Godly Discernment

Our inclination to pursue our individual rights and interests is usually fairly strong. This is likely why the Corinthian lawsuit happened. Yet the kingdom puts forth this different ethic—one in which the rights and interests of others are to be valued even more than our own. Christ lived it. He died doing it. But that still does not make it necessarily inviting or attractive.

And there is a fine line involved here that calls upon mature, godly discernment. Our decisions are to be framed within the context of the kingdom. Jesus did what he did not for self-martyrdom or because he was weak or spineless. He made his choice to do the will of the Father because of the larger vision—the salvation of mankind. He made the revolutionary choice to put kingdom priorities above all else in order for (among other things) the peace of God to reign.

This—in a micro-sense—was what Paul was asking of those involved in the lawsuit. He was not asking them to be someone’s doormat; to continually, purposely put themselves in situations where they would be wronged; to go out of their way to be cheated; to somehow continually put up with someone’s sinful behavior. He was, however, asking them—within the context of that specific situation—to put the good of the kingdom above their own rights for the purpose of maintaining peace and solving conflict. In so doing they would not be disqualified to witness to others of the kingdom. (If revolutionaries abandon their principles, they cease to become revolutionaries.) It is about discerning situations and doing what is best for the kingdom within them—even if that means making personal sacrifices.

Peace—As far as it depends upon us

In all situations—promoting and maintaining peace is what is best for the kingdom. While conflict cannot always be avoided, the revolutionary idea of the kingdom is that even within strife, there can be peace—with this peace eventually winning the day and resolving the conflict, even if that means sacrificing to make it happen.

Listen to more from Paul:

Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. (Romans 12:17-18)

Peace in the Corinthian situation depended upon someone taking the loss. It was the kingdom way and this way was far better than the alternative in furthering the kingdom purpose. This, then, is the criterion. Do my actions reflect the kingdom? Are my choices harming or hindering it? Am I a being a peacemaker or troublemaker? Am I doing everything possible to live at peace? How would applying these principles have changed the dynamic in the Corinthian conflict? What about our conflicts?

I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone—for kings and those in authority, that we all may live peaceful and quiet lives in all godliness and holiness. This is good and pleases God our Savior, who wants all men to be saved and come to a knowledge of the truth. (1 Timothy 2:1-4)

Peaceful lives lived out within a community is what pleases God. It serves the kingdom purpose of seeking salvation for all. The Corinthian lawsuit had the opposite effect. Was it worth the damage just to pursue an individual right?

Peter adds:

Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God. Show proper respect to everyone. Love the brotherhood of believers, fear God, honor the king. (1 Peter 2:16-17)

Free men have rights—even then under the Roman system of government, but pursuing those rights at all costs is not the kingdom call. Something bigger is going on than just us. Peter’s teaching here indicates that. We live in relationship to others around us—within and without the church. We live in relationship with God and within a community of people. Within it all we are to be first and foremost servants of God. That shapes everything we do and how we relate to everyone else.

As far as it depends on us—to process everything through the lens of the kingdom; to understand something bigger is afoot than just us and our individual rights; to discern what is best in any given situation for the kingdom’s sake; and to make the choice that best reflects the will of God and maintaining peace—even if that means taking the loss, being wronged and cheated; all for the sake of that something bigger—the furtherance of the kingdom and the salvation of all men.

We do so understanding that if we truly seek first the kingdom of God, that all we may sacrifice to do so will be returned to us with even more blessings. That is the kingdom promise.


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.

 


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.