While Christ was
glorified in His Resurrection, one must never forget that the near-constant
rejoinder to any mention of said Resurrection is that “God raised Him.” Jesus
humbled Himself, broke religious and political custom and tradition in His
shared breaking of bread, touched the outcasts, taught openly to men, women,
and children, washed feet, endured rejection and persecution, and willingly
went to the cross in His demonstration of the appearance that would be taken on
by the kingdom of His God. These types
of things would not have been defined as “glory-seeking”. There was no honor to be gained here.
So though glory and
authority eventually came to Him, it was not sought. It came to Him after He had gone to the
lowest place of cursing and shame. Truly, He showed hospitality (acted
out the messianic banquet) without complaining, and even more truly, served all
as a good steward of the grace of the Creator God. Indeed, the very
language here employed calls attention to that which is expected of those that
bear the divine covenant. Peter writes of serving and stewardship.
These terms are only separated from the meal table with great difficulty, while
the grace of the covenant God, as He calls a people to Himself without regard
to race or class, is rightly put on display at the Christian meal table as it
celebrates their Lord
Jesus.
To talk of service
and stewardship, and in considering the setting, Peter joins together “Whoever
speaks, let it be with God’s words. Whoever serves, do so with the
strength that God supplies, so that in everything God will be glorified through
Jesus Christ” (4:11a). This is then punctuated with a declaration of the
Lordship of Jesus, as Peter writes “To Him belong the glory and the power
forever and ever” (4:11b).
While one would
certainly agree that there is a burden on the one that speaks, and that service
can be tiring, one must not drift too far from the setting into which these
words were delivered and for which they provide a controlling authority and dare
not become too far removed from the meal table, as it is the meal table that
keeps an observer in the proper interpretive context, instead of drifting off
into anachronistic ideas about what is implied by speaking and serving.
Modern conceptions
should not be thrust on the text in a way that creates an artificial division
of labor between preachers that preach and those that go about serving.
This is not an attempt to draw a dichotomy between the person that occupies the
pulpit on Sunday morning and those that are then charged with visiting hospitals
or distributing food to shut-ins. Rather, we these words are to be
understood in relation to that which defines the community of Christ-followers,
which is their table fellowship. When one speaks, he or she must do so
with a heart of love, as well as grace, conscious of the demand for harmony at
a table that could rightly, because of the variety and disparity of those that
are coming together to share equally, have a bit of awkwardness associated with
it.
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