Good Conduct, Good Deeds, Good Works (part 15)

If one is completely honest, it should be possible to confess that the impact of table fellowship has not been blunted or muted over the passing years as the sands of culture have shifted and swirled.  In this modern world, though customs have changed, the table has maintained its importance.  This should be found to be the case if the kingdom of heaven, marked by the messianic feast, was inaugurated at the Resurrection and has been relentlessly advancing since that day. 

Unfortunately, it is the church that, in many ways, has failed to maintain its grasp upon the practical significance of the table of fellowship.  In many ways, the church has lost the dramatic and world-altering essence and context of the communion table.  In many ways, the church has reduced the Lord’s Supper to an intensely private, personal, spiritual experience which has as its focus the destination of the eternal soul rather than the declaration of the rule of the Creator God and the accompanying demand upon those that call Jesus Lord to show forth the cross-shaped love of that God to the world. 

When Peter tells this church to “Show hospitality to one another without complaining,” one cannot imagine that this directive was limited to “members in good standing.”  Surely, it is not difficult to imagine that those who had not yet made a confession of Jesus’ Lordship, such as are to be found in the stories of Jesus Himself, might find themselves at the church’s meal table.  If the call for hospitality is limited only to other Christians, then what is to be done with Peter (and Paul’s) insistence that good deeds of public benefaction be performed for the wider community, along with the household of faith (Galatians 6:10). 

What does Peter attach to the table-fellowship-linked “hospitality directive”?  He adds “Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God” (4:10).  This sounds suspiciously like Paul’s words that are directed to the churches at Rome and Corinth, in which he encourages unity across the church, not allowing any social stratification or honor-appropriation in accordance with spiritual gifts, but insists that the purpose of any gift is for the strengthening of the community of believers. 

Those directives from Paul, not surprisingly, were provided within the context of his own thoughts concerning the meal table (not to mention that the letter was probably first shared at a community meal), as the churches sought to model and to live out the messianic banquet.  Paul wrote, and no doubt Peter would have agreed, that the only legitimate use of spiritual gifts was for the service of others in a self-sacrificial love that did not seek honor or position.  One can surmise that the use of spiritual gifts as a way to accord honor to oneself, or in order to attain to a position of spiritual authority, would be illegitimate and entirely contrary to the spirit of the Gospel that is defined by the cross of the Christ. 

Proclaim The Lord's Death (part 1)

For every time you eat this bread and drink this cup, you proclaim the Lord’s death until He comes. – 1 Corinthians 11:26  (NET)

Here in the first letter to the Corinthians is what appears to be the very first, surviving, written record of the what has come to be referred to as the Christian practice of communion.  Though it was undoubtedly something that took place as part of a communal meal---as it refers to actions instituted by Jesus that took place at a meal, for the majority of modern believers, it exists primarily as a ceremony involving the bread and the cup, minus a meal. 

Even though the element of the community meal has been largely lost by the church, the communion demands to be understood within the context of the Passover, stretching the hearts and minds of its participants all the way back to the time of Israel’s Egyptian exodus.  Thus it serves to remind those that partake of the elements of the extraordinary, intervening power of the Creator God, and of His actions undertaken on behalf of His covenant people. 

Surely, the Christ-event was and should be thought of along such lines.  In addition to that, owing to what came to be understood as Jesus’ messianic presentation of Himself, as He did and as He taught (to borrow a sensibility from the opening of the Acts), the communion itself, when it is reduced to simply the bread and the cup, becomes a microcosm of the messianic banquet, which Jesus Himself was likely to have been consciously enacting every time He situated Himself at a meal.  The messianic banquet signaled, among other things, that the Creator God’s rule on earth had been established.  When Jesus joined a meal, and especially when He offered teaching and parables that had the kingdom of the Creator God as its subject, this also should be taken as a signal that said kingdom had come in and through Him, and that a new age had dawned---eclipsing the old age as the Creator God had begun reconciling all things to Himself through the presence of His Christ. 

As one considers the message that surrounds the Apostle Paul’s presentation of the Lord’s Supper, as he mentions his having received from the Lord what he had already passed on to this church community prior to the occasion of the writing of this letter, it is curious that he concludes his recollection with the insistence and directive that “every time you eat this bread and drink this cup, you proclaim the Lord’s death until He comes.”  It should be noticed that Paul makes no explicit mention of the Resurrection. 

Though there are Passover and messianic banquet sensibilities at play, along with all that is implied by those things, and though it is obvious that a resurrected Christ is implied in the phrase “until He comes,” Paul seems to restrict the proclamation of the communion to an invocation of the Lord’s death.  By focusing on the Lord’s death, quite naturally, there is a focus on the cross---on crucifixion.  It seems to, at least at this point as Paul writes to this particular community and as an attempt is made by an observer to be situated alongside this community so as to be able to hear the voice of the Spirit of the Creator God that was presumed to be at work through the Apostle, elevate the cross of the Christ to a position of primacy in relation to the Christian meal table and its celebration of communion. 

Though at first glance this seems a bit odd, especially when one considers Paul’s overt pre-occupation with the Resurrection and its implications (not to mention the great dissertation of the Resurrection that will shortly be heard by the recipients of his letter).  However, when observing the structure of the letter that Paul has provided to this point, there is a realization that this focus is not odd in the least.  In the first chapter of the letter, the Apostle writes “Paul wasn’t crucified for you, was he?” (1:13b), along with “For Christ did not send me to baptize, but to preach the Gospel, so that the cross of Christ would not become useless” (1:17).  Shortly thereafter, he adds that “we preach about a crucified Christ” (1:23a).  This letter kicks off and would appear to be premised by the message of the cross.  

Problems For James (part 1)

My brothers and sisters, do not show prejudice if you possess faith in our glorious Lord Jesus Christ. – James 2:1  (NET)

Social stratification and the recognition of distinctions (delineation) was so incredibly ingrained within the culture, be it Jewish or Greco-Roman culture (with concerns about dining with only people of the covenant or with maintaining proper social boundaries at the table), that it was inevitable that this societal force, if left un-restrained and unchecked, would quickly make its way into the churches, undoing and unmaking what it is that Jesus had exampled, demanded, and defended via His portrayal in the Gospels. 

The church, as a community, was marked out as peculiar by its table practices, which can be seen in the fact that many of the charges leveled against it, precipitating much persecution, had to do with accusations of cannibalism.  Such accusations, naturally, represented a lack of understanding about the celebration of the eucharist/Lord’s Supper/communion.  Regardless, it demonstrates that there was something distinctive about Christian meal practice that drew attention.  This, of course, was an excellent follow-on to Jesus’ meal practice, as it most certainly attracted all kinds of attention. 

Any type of activity within the church of Jesus that drew distinctions between one person and another, or which treated one person or type of person as a more worthy or exalted or honored member of the kingdom, when viewed through the lens of the Jesus tradition, would be problematic.  Distinctions and associated divisions could multiply quickly and become entrenched, and this would always be a risk for the church, both then and now. 

Social forces are notoriously difficult to combat, but since Jesus went to a cross and urged His disciples to take up a cross as well (and those words are to be heard within the context of the shame and horror that the cross represented), it can be reasoned that difficulties in the combat of the forces in operation within this world are not to be looked upon as a deterrent for those that confess Jesus as Lord.  Difficulties are to be expected and encountered with love and compassion, and a willingness to suffer the greatest of indignities, if need be, in the encounter. 

Though it does not initially appear to be specifically related to a meal, one must keep in mind the importance of Christian meal practice and its prominent place in the church that was seeking to embody the kingdom ethics and principles put into operation by Jesus (which were so readily seen at His table(s) that were given context by the idea of the messianic banquet that would serve to identify the Creator God’s redeeming activity on behalf of His people), while also remembering the prevailing forces of societal stratification and division, as this problem of the drawing of distinctions is encountered within the church community that is being addressed in the book of James. 

A Table In Philippi (part 1 of 2)

Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, any affection or mercy, complete my joy by being of the same mind, by having the same love, being united in spirit, and having one purpose.  Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.  Each of you should be concerned not only about your own interests, but about the interest of others as well. – Philippians 2:1-4  (NET)

If one was to be at a meal table with the church in Philippi, and comes to that table well aware that Paul’s words are conjuring up a meal-table-based context for his use of what comes next in the Philippian letter, then Paul’s incorporation of what has long been considered to be an early Christian hymn gathers to itself an important dimension. 

The Christian meal table provides an amazing and enlightening context for the hearing of “You should have the same attitude toward one another that Christ Jesus had, who though He existed in the form of God did not regard equality with God as something to be grasped, but emptied Himself by taking on the form of a slave, by looking like other men, and by sharing in human nature.  He humbled Himself, by becoming obedient to the point of death---even death on a cross!  As a result God exalted Him and gave Him the name that is above every name, so that at the name of Jesus every knee will blow---in heaven and on earth and under the earth---and every tongue confess that Jesus Christ is Lord to the glory of God the Father” (2:5-11). 

Yes, a glorious and familiar passage no doubt, seemingly given new life when considered in relation to that which came to represent the vision of the messianic banquet (the Lord’s Supper/communion).  Having just heard these words, the honorific tone should be noted, but at the same time, the subversive nature of the language cannot be dismissed.  The Gospel (Jesus is Lord of all) is the thrust of the statement, and this world-power-challenging proclamation was at the heart of the messiah-based renewed kingdom of the Creator God movement that would come to be called Christianity.  

As the growth of the Christian movement (kristianos) is borne in mind, as it took its place alongside the movement of the Caesar cult (kaisarianos) in the Roman world, it is possible to hear the second portion of this song of praise as an aping of the language of the Caesar cult (as Paul does in his usage of “from faith to faith” in Romans 1:17).  At the same time, it is not only the second half of the song that apes the cultic language, so too does the first half.  The elevation of Caesar above his defeated or soon-to-be-defeated opponents would be a natural outgrowth of his apotheosis (deification/becoming a god).  Yes, not only is Caesar exalted above all as divine, but Caesar’s enemies, who may think of themselves as gods in their own right, are actually slaves.  They are ordinary men.  They will die at Caesar’s hands.    

Token Of Submission (part 2 of 2)

Baptism, as is well known, was not something introduced to the world by the followers of Jesus.  Jesus Himself was baptized, presumably into his cousin’s exodus movement, as he stood by the Jordan and called his countrymen to a conversion of heart and mind in their considerations of the role of the covenant people of the Creator God.  Beyond that, it must be remembered that baptism has been a part of a number of religious and cultural traditions, pre- and post-Christ.  Baptism has been generally understood to represent a period of transition, and entrance upon a wholly different part of one’s life. 

When the believer participates in baptism subsequent to and as a representation of a trusting allegiance to Jesus and His claims, it is, among other things, with its place in the New Testament defined, structured by, and provided its depth of meaning by its relation to Israel’s historical narrative, a re-enactment of the exodus of the Creator God’s people from slavery and exile, in the trust that there has been and will be an experience of the redemptive power of the covenant God, and in full confession that Jesus is King of all.  This stands opposed too all other claims of absolute power and claims upon one’s allegiance.  

At the communion table, among a host of other things, with the tangible symbols of bread and wine (though it seems that the elements could be pretty much anything, with the action and that which stands behind the actions seemingly more significant), the believer and the believing community proclaims the fact of Jesus’ bodily death and bodily Resurrection, doing so in submission to the truths that are thereby claimed.  Therefore, the Gospel is preached in the very act of participating in the version of the messianic banquet meal that was reported to have been given to His followers by Jesus Himself.  With these tokens of submission and surrender, the believer confirm a place in the kingdom of God that was brought to bear and activated in this world with Jesus’ Resurrection. 

Returning then to the second book of the Kings and to the words of the king of Assyria, one finds that their participation in the kingdom of God, and in the restoration and renewal of this creation that began with Jesus’ conquering of death and the grave, fits very well with the reason given to the people of Judah for their continued submission.  Following the statement concerning eating and drinking from their own fig trees and cisterns, the king gives them a further reason for submission, as we read, “until I come and take you to a land just like your own---a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey.  Then you will live and not die” (18:32a). 

Is this not what the Creator God promises to those that are His covenant people that are in union with Christ (believing in Him as King)?   If they are in submission to their God through their believing and trusting allegiance to His Son (by faith),  then the expectation is that He will come and take them to a land just like their own.  This is not a land not precisely like their own at present, but a land as it was intended to be, which is a restored creation, un-corrupted and un-marred by sin and death, which means it will most assuredly be a land of grain and new wine, bread and vineyards, olive trees and honey.  Yes, one day, the Creator God will consummate the redemption of His people and His once good creation. 

Following that, as the believer contemplates the consummated kingdom of God on earth, it is appropriate to seize upon and consider that which were the king’s empty words---as they attempted to communicate something that no man can effectively promise---and say that because death has been finally put down, having been defeated by the Resurrection of Jesus, there in that land like their own, the gift of eternal life that is to be had in union with the Lord Christ Jesus will be completed, so that the covenant people will in fact live and not die.     

Token Of Submission (part 1 of 2)

Don’t listen to Hezekiah!  For this is what the king of Assyria says, “Send me a token of your submission and surrender to me.  Then each of you may eat from his own vine and fig tree and drink water from his own cistern.” – 2 Kings 18:31  (NET)

Hezekiah is the king of the nation of Judah (the two tribe southern kingdom after the division of the Israel into north and south following the death of King Solomon).  At this point in the Scriptural narrative, Assyria has already conquered the northern kingdom, and has now set its sights upon furthering its conquest and bringing the southern nation of Judah into submission as well.  In fact, it is reported that “King Sennacherib of Assyria marched up against all the fortified cities of Judah and captured them”(18:13b).  Quite understandably, this action provoked alarm on behalf of Hezekiah and the people of Judah, causing Hezekiah to respond to the emissary of the King of Assyria by saying “I have violated our treaty.  If you leave, I will do whatever you demand” (18:14b).  Upon this statement, a duty was laid upon Judah.  This duty would be a regular payment of some form, as an indication of subservience 

Subsequently, in customary fashion in these matters and in order to cement Hezekiah’s loyal service, Sennacherib sent a messenger to Hezekiah.  The purpose of the messenger was to inform Hezekiah, through his subordinates, that he was powerless to stand up to the might of Assyria.  Accordingly, continued subjection should be considered to be the best course of action for Hezekiah and his people.  In addition, Sennacherib’s messenger communicates information that could very well have had the effect of conjuring up thoughts of the promised covenant curses of Leviticus and Deuteronomy and the judgment of God upon His people if they failed to live up to their relatively simple covenant responsibilities, when he says, “The Lord told me, ‘March up against this land and destroy it’.” (18:25b) 

The messenger goes on, resorting to intimidation tactics and invoking the name of Israel’s God as the One Who has not only sent Assyria, but Who will not in any way be able to stem the tide of destruction if the people choose to rebel.  At this point, the messenger of Sennacherib says, “this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me.  Then each of you may eat from his own vine and fig tree and drink water from his own cistern’.” (18:31)  It is the words that follow this that should give one pause, and in so doing, offer a mental transport from this scene of ancient Israel into the very present life of faith as lived by Resurrection power, which is somehow delivered through the agency of the Spirit of the Creator God. 

The Creator God makes a claim upon His divine image-bearers and their lives, trumping the claim of all other kings and principalities and powers as He, through His messengers (apostles, prophets, evangelists, pastor/teachers, and His Word) speaks to them and says, “Send me a token of your submission and surrender to Me.”  To what are they submitting and surrendering?  They submit and surrender, by the act of faith (manifested as confessing allegiance to Jesus and His ways in both word and deed) to the message that Jesus of Nazareth is the Messiah---the crucified and resurrected Lord of all (the Gospel).  What is the token of that submission and surrender?  Naturally, the token is love, which is both concrete and abstract.  However, two very real, tangible, and visible tokens of such are baptism and the communion.