Timothy & Countering The Culture (part 13)

Paul writes that “The overseer must be above reproach, the husband of one wife, temperate, self-controlled, respectable, hospitable, an able teacher, not a drunkard, not violent, but gentle, not contentious, free from the love of money.  He must manage his own household well and keep his children in control without losing his dignity” (1 Timothy 3:2-4).  Putting flesh and blood on these words and remembering that this is a letter to a real person in a real church full of real people in a real community that would have functioned according to the ideals of honor and shame, then this list of “requirements” appear to be a way to screen out those that would, according to accepted customs and practices of the wider community, normally be expected to preside over the meal assemblies of the church. 

Indeed, Paul may very well have specific people in mind that are subtly addressed and ruled out as overseers by what is here insisted upon.  One may think this harsh, but the primary concern is the strengthening of the church body, and those who are possessive of honor and standing outside the church are those that most need to understand the humility and the embracing of shame demanded by the way of the cross and the kingdom of the Creator God.  One way for such people to experience shame is for their honor to mean nothing inside the assembled church. 

Conversely, it might very well be the case that Paul is less concerned with making sure that the most holy or least sinful person (by the popular and not overly helpful way of thinking) is overseeing the church’s gathering (again, this is not about an overseer in the way so many are programmed to think), and more concerned that those that would normally be considered less honorable are the ones that take up this function, thus making the point that those that society considers to be more honorable are to be subject, at least inside the assembly that is supposed to represent the kingdom of Israel’s God to those that are considered less honorable by that same society.  This subjection is not one of a heavy hand, but it is a subjection rooted in the counter-cultural egalitarianism of the church.  It is by these instructions that the culture is countered, and through which Timothy and the church are forced to broaden their scope and manner of thinking. 

The directive is expounded upon, and one can be further convinced that there are, in fact, specific individuals in mind when going on to read “But if someone does not know how to manage his own household, how will he care for the church of God?  He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact.  And he must be well thought of by those outside the faith, so that he may not fall into disgrace and be caught by the devil’s trap” (3:5-7). 

It is helpful to look at these as being person-specific---directed towards an individuals or small group of individuals, rather than as ideals left up to subjective analysis.  Since it has been established that Paul is not writing about pastors or church leaders in the traditional sense of the term or of those that meet specific qualifications as determined by a council of elders, but rather, those that are overseeing the meal-based gathering of the church in the home of one of the believers, functioning as the host of the meal (with this rotating regularly so that one person does not accrue undue honor or prestige), it is possible to glean the principle and make the application that is so very prevalent in the Pauline corpus, which is that of equality amongst believers and the need for the church to be strengthened, with self-sacrificial love and the preferring of one another (eschewing honor and embracing shame, as demanded by the cross) the transcendent ideal to be embodied in the assembly.  

Good Conduct, Good Deeds, Good Works (part 17 of 17)

The one that speaks does so with sympathy, compassion, and humility, always mindful of the fact that in the kingdom of the Christ, the first shall be last and the last shall be first.  So it is with the one who serves.  As was said, service can be tiring, and yes, one is able to serve the kingdom of the Creator God through the strength that said God supplies; but in context, the strength that the covenant God supplies for service is the strength that allows the one that would generally be considered more honorable, to humbly, willfully, and lovingly serve the one that would generally be considered to be less honorable. 

It is that type of service, in which the first become last and the last become first because of an active embracing of the message of the cross inside the message of the Gospel, and not because of some type of forceful reversal in which the previously oppressed take it upon themselves to lord it over those that may or may not have had a hand in the oppression, that demonstrates true strength.  It is in this that the Creator God is glorified, as this self-abnegating service is done in deference to the kingly claim of the one to whom belongs glory and power forever and ever. 

At verse twelve, Peter begins the insertion of an interlude related to suffering on behalf of the Christ.  Much of this suffering, of course, will come about because of what it is that is learned at their meal table.  The messianic, kingly declaration of the Christian meal table will practically work itself out in a lifestyle that demonstrates one’s adherence to the Lordship of Jesus and to his claims to power, rather than any over-reaching and illegitimate claims on offer from the Caesar. 

However, because Christ’s kingdom model is one of self-sacrifice and service, the Christian, recognizing the legitimate extent of human authority, actually seeks to solidify the role of human authorities.  By taking up the cause of Christ’s kingdom and properly applying its principles of service and compassion through good works and public benefaction, the care of orphans and widows, the feeding of the hungry and thirsty, and the clothing of the naked, the Christian is able to inform the governing powers that they have a limit imposed upon them by the Creator God that they can reach, and upon reaching that limit are to be told that they are to go here and no further, for then they would be intruding on the responsibilities of those that claim to represent the world’s true imperial power. 

For Peter, as for Paul, the Christian becomes the model citizen.  He does not foment unrest but informs the world and its rulers about a king and a kingdom, doing so through service and sacrifice, thus putting the Gospel on display and allowing the Spirit to do the work of the transformation of hearts and minds.  Peter pleads with these denizens of a greater kingdom---one that demonstrates what it truly means to be human, saying “But let none of you suffer as a murderer or thief or criminal or as a troublemaker.  But if you suffer as a Christian,” that is, if you suffer because your practice makes it clear that you are not a participant in the worship of Caesar and his power, “do not be ashamed, but glorify God that you bear such a name” (4:15-16).       

Triumph Of Jesus (part 6)

Today and today only, he bore the titles ultimately reserved for Caesar.  Along with the crowds, I read the embroidered titles and hailed him as the greatest of all kings and greatest of lords.  When I read them I thought of Caesar, for the triumphator merely bears the title and the power in proxy.  Though he is the greatest of Rome’s generals, and though he has achieved an exalted position, at any moment Caesar could demand him to turn over his army and he would have no choice but to acquiesce.  He will, however, get to keep the crown, the robes, and the baton for the remainder of his life, though I’m sure that if the Caesar asked him to return them for any reason, he would gladly do so. 

He’s a man of humility, and that is part of the reason that he is being so celebrated.  His popular support is so great and his army so loyal that he could have, at any time, easily marched on Rome and overthrown Caesar himself, but he has chosen not to do this.  It probably never even crossed his mind to grasp at Caesar’s throne, which is yet another reason to hail him.  Listen to me going on and on.  It’s almost like I’m worshiping him as if it were he that was the son of god, rather than the Caesar himself.    

As I continued to watch, and as I continued to be enveloped in a sense of amazement at the sight before me, I heard the voice of the heralds.  They were traveling through the crowds reminding all on-lookers that the celebration would not end at the conclusion of the ‘triumph,’ but that the Caesar expected all the citizens of Rome to carry the festivities into the night, doing so with joyous feasting.  The heralds walked the crowds, speaking of the great exploits of the soldiers, of their service to Rome, and of their felicity to that which was symbolized by the eagle emblazoned upon their banners, saying ‘Open your homes to the fighting men of Rome!  Invite them to your banquets!  Let them eat their fill!  In service to Rome, they have taken their lives in their hands to conquer generals and all manner of powerful people!  They faced down charging horses so that all, free men and slaves, might continue to enjoy the benefits of all that Rome has to offer!  You owe them your hospitality and your very lives!  Honor them!’  I certainly hoped that I would have the honor of hosting one of these brave warriors. 

Behind the triumphator and his army came those that he had conquered.  Foolishly, they had attempted to do battle with Rome’s greatest general.  Not unexpectedly, they had failed; and now, they were going to suffer the end of all that attempted to stand against the glorious Roman empire, its Caesar, and its legions.  I saw the king of the conquered peoples.  I saw the greatest of his generals.  Poor fools.  They did not realize the futility in which they were engaged.  They did not realize that their doom had been sealed when Caesar sent out his armies under the command of this particular triumphator.  Examples were going to be made of these men, and that example was going to be published far and wide as a warning against those that might attempt the same.  The king and his generals, so used to riding at the front of their army in all of their regal splendor, had been forced to come last in the procession, stripped of all semblances of power and bearing the scorn and insults of the crowd.  For them, shame was heaped upon shame. 

Compassionate Brother (part 12)

Jacob extended his instructions, as he “gave these instructions to the second and third servants, as well as all those who were following the herds, saying ‘You must say the same thing to Esau when you meet him.  You must also say, “In fact your servant Jacob is behind us!”’” (Genesis 32:19-20)  Notice the language that is being used.  Jacob is asking his servants to refer to him, before Esau, as “your servant,” while also asking them to refer to Esau as “my lord.”  The goings-on could not be more obvious. 

Jacob’s plan is now in full effect.  He knows that this must be done in order to, as he hopes, deflect the vengeance that he knows is due him.  The author confirms this, once again sharing a thought process (with this forming part of the oral tradition that had, no doubt, been passed down through the generations beginning with Jacob’s own telling, before it would be composed in written form), in which “Jacob thought, ‘I will first appease him by sending a gift ahead of me.  After that I will meet him.  Perhaps he will accept me.’” (32:20b)  This process of appeasement would be terribly important, as Jacob, dishonored his father, his brother, himself (shaming himself), and his entire family, is well aware that he deserves something far different.

The thirty-third chapter (though it is necessary to always be cognizant of the fact that there would have been no chapter and verse divisions, especially considering that the primary means of conveying the story would have been orally rather than as a written story to be read) begins rather ominously for the hopeful Jacob.  “Jacob looked up and saw that Esau was coming along with four hundred men” (33:1).  At this point, the herds of animals have already been presented to Esau.  The servants have already made repeated references to Jacob as Esau’s servant.  Esau has already heard himself referred to as lord on a number of occasions.  Yet here he is, coming with his four hundred men. 

What must Jacob be thinking at this point?  If this story was being told afresh into a community shaped by honor and shame concerns, or if it is being read for the first time by an individual who has grown up steeped in a culture that values honor and shame, what would the hearer or reader be thinking?  Clearly, Jacob is still fearful.  He can probably surmise that his plan has been unsuccessful to this point.  Taking further steps, “he divided the children among Leah, Rachel, and the two female servants” (33:1b).  These, lest it has been forgotten, are Bilhah and Zilpah---his other two wives.  “He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them” (33:2).

Jacob, with what would appear to be a lavish display of humility on his part, and in a last ditch effort to avert his brother’s wrath (while also knowing that, if he survives, he will still have to deal with the wrath of his dis-honored father), “went on ahead of them, and he bowed toward the ground seven times as he approached his brother” (33:3).  One should not underestimate what this would have communicated to all involved---Esau included. 

Jacob is actively humbling himself.  He is divesting himself of his honor, and demonstrating that he is willing to shame himself before his brother.  The total effort has been a substantial gesture, indicating Jacob’s penitent spirit and his willingness to do whatever it takes to rectify the shame while preserving his own life.  So how does Esau respond?  To what would be the astonishment of those hearing or reading the story, “Esau ran to meet him, embraced him, hugged his neck, and kissed him.  Then they both wept” (33:4). 

Experts In The Law (part 5)

So in the fourteenth chapter, when Jesus makes reference to a meal table that will be at least partially occupied by experts in the law and Pharisees, and Luke writes about the way in which Jesus was noticing how some guests chose their places of honor, and then Jesus is heard speaking about humility and exaltation, those that hear this do so with ears that have also just heard Jesus make reference to a messianic banquet, wherein Jesus has used words about the last becoming first (exaltation) and the first becoming last (humility).  These two things cannot be disconnected.  Furthermore, because the fourteenth chapter begins with Jesus challenging the experts in the law and the Pharisees, and because there is no change of setting until the seventeenth chapter, there is every reason to believe that all that follows from that initial, unresponded to challenge is at least tacitly directed to those same groups. 

After making His previous point, within a setting that has been informed by a messianic banquet reference, a challenge to the experts in the law and the Pharisees, and a rather instructive parable, Jesus goes on to offer instructions in regards about engagement in table fellowship “to the man who had invited him” (14:12a), saying “when you host an elaborate meal, invite the poor, the crippled, the lame, and the blind” (14:13).  Jesus then offers up a parable of a banquet (doing so while at a banquet) in which the man who made invitations ends up inviting “the poor, the crippled, the blind, and the lame” (14:21b).  The man in the parable even takes it one step further, as he sends his representatives “out to the highways and country roads” to “urge people to come in” (14:23b). 

This not only amplifies the words of the thirteenth chapter while also reinforcing the personal instruction that had been on offer by Jesus to the one who invited Him, but the punctuation of the parable, in which the subject of the parable exclaims “For I tell you, not one of those individuals who were invited will taste my banquet” (14:24), also dramatically illustrates the last to first, first to last, exaltation to humility, and humility to exaltation motif that frames this section of Luke.  In addition, it brings an interesting clarity to what had also been heard in the thirteenth chapter, which was a statement about those left out of the messianic banquet, in which they say “We ate and drank in your presence, and you taught in our streets” (13:26), to which the Creator God (presumably) replies “I don’t know where you come from!  Go away from me, all you evildoers!” (13:27) 

The ongoing and escalating conflict between Jesus and the experts in the law and the Pharisees, along with Jesus overt challenge to them just a few verses later, function to make it quite clear who it is that is the point of reference in such statements.  The previously mentioned delicious irony is to be found in the fifteenth chapter, because after Jesus, who is living, working, and speaking in such a way that indicates that He is indeed the Messiah (while Luke’s audience has already heard the confession of Jesus as Messiah), makes His points about the people that were participating in meals.  While remembering that the setting has not changed and that Jesus appears to still be at the same meal mentioned in the first verse of the fourteenth chapter, the “Pharisees and the experts in the law” complained that Jesus was welcoming sinners and eating with them (15:2).