Jesus did not just come to teach and die for his own personal gain—just so he could be risen and lifted up to political heights. He came to establish a kingdom. He did not want to establish a kingdom made up of one person alone, but of a community that lives in and for God. He suffered for others, to create a place where God’s people can live in peace and security. But the big question for the Jews of the first century, as well as the Christians in every century since, is: What characterizes the people of God?
Jesus uses a number of terms for his people who participate his kingdom: “Little ones” (Luke 17:2), “little flock” (Luke 12:32), “my brothers” (Matthew 28:10) and more. Most of the titles he gives are diminutives, indicating the humble state of those who follow him. Some of the most curious titles he gives for his people, however, are those found in the Beatitudes—“The poor”, “The poor in spirit”, “the meek”. Again, these indicate the humility of those who follow Jesus, but they seem more extreme than those found in other places.
There is a single Hebrew source for these three titles (“poor”, “poor in spirit”, “meek”): the word anawim. It is used extensively in the Hebrew Scriptures, all of which the word would usually be translated “the poor”. In all of the contexts that the word is found, though, the poor that are indicated are the oppressed poor who cry out to Yahweh for deliverance out of their situation.
An excellent example of this is the passage Jesus quotes in the Beatitudes, and that might be the source of the theological concept of the Beatitudes—Psalm 37. Jesus quotes verse 11, “the anawim shall inherit the earth.” In this Psalm, it is described that though the righteous suffer and are oppressed under the hands of the wicked, yet the anawim should not take vengeance against the wicked, or do evil in any way to get themselves out of the situation. Rather, they are to trust in God, and God will arrange reality around the justice of their situation. The wicked will perish at God’s hand and the anawim will be raised up—granted land, provision and leadership.
This theological context goes hand-in-hand with the background behind the Beatitudes. Jesus is describing a people who are oppressed and suffer under hardship and persecution due to obeying the message he is teaching. Because of these circumstances, his people are poor, mourning and desiring justice. But they remain righteous in these circumstances, being merciful, completely devoted to God and creating peace in the situation. Because of this, God rewards these “poor” and exalts them, granting them all they need and even the rule of the world.
This “story” constitutes the foundation of Jesus’ answer to one of the great debates in the first century Jewish world. As many scholars have recently proclaimed, there was not one monolithic “Judaism” of the first century, but in fact many constructs on how to follow Moses’ approach to God. The differences between the various groups rest basically on one question: “What kind of people does God accept?” All the various debates about forgiveness, circumcision, Sabbath-keeping, separated or integrated communities and other arguments all rest on this one question.
Jesus’ answer to this question, as found in the Beatitudes and other gospel teachings, is summarized thus: The people of God is the anawim. They are the people so devoted to Him and so merciful to others that they are persecuted for it. God will see their suffering and cause them to be delivered from it.
More specifically, the community of Jesus is described as follows:
Pure in Heart: The Anawim is a devoted community
The basis of the community of God is to “love the Lord your God with all of your heart, with all of your mind, with all of your heart and with all of your soul.” (Mark 12) This is a complete devotion, the opposite of which is idolatry. But idolatry is not just concerned with traditional images of worship, but also untraditional ones, such as money, one’s family and possessions (Luke 12, 14, 16). Jesus warns that none of these things should stand before one’s devotion to God, if one wishes to be of the people of God. Also one’s obedience should be to God first, above the traditions of humans. (Mark 7). And traditional acts of devotion to God should be done for the purpose of devotion, not for one’s personal gain on earth (Matthew 6:1-)
Merciful: The Anawim is an ethical community
The community of God not only is devoted to God but is devoted to doing the actions of God. The primary action of God is mercy, or love. In other words, the Anawim are deeply involved in doing acts that benefit others. The benevolent acts of the Anawim are not exclusive, either, picking and choosing carefully those who deserve care or not. Rather, the Anawim do good to even those who do evil to them—no one is excluded. They give to the needy, they tell the truth to those who are ignorant, they heal the sick, they release the oppressed—all without charge or necessarily gaining anything back.
Kingdom of God: The Anawim is a political community
The community of God is the nation of God. This nation is a political entity, under authority and using authority. They have a king, the Messiah, the human representative of God on earth, who is appointed to sit at the right hand of the Father, ruling the heavens and earth (Matthew 28:18). The community of God acts like a political entity, a group with authority. They command powers on earth (Matthew 10:8); they pronounce whether one is acceptable or unacceptable before God (John 20:23); they make judgements as a court and punish those who refuse to repent (Matthew 18:15-17); they offer welfare to the needy (Luke 12:33; Acts 4:32-35); they have their own official messengers, delivering pronouncements from their king (Luke 9:1-2; Matthew 28:19-20); they have a police that provides security, if needed (Matthew 26:53; Acts 12:1-12).
The Earth: The Anawim is an ambitious community
Suprisingly enough, the Anawim has ambitions. They are in competition with the other nations of the world, vying for power. The ambition of the people of God is to rule the earth, under his Messiah, Jesus. Nevertheless, they are an alternative community, not having come unto their own yet. But soon, they are confident, the king will recognize them and raise them to the political authority they desire. But they know that the only way to obtain their rightful position, they must remain lowly and await their king’s justice. (Mark 10:42-45; Luke 18:7-8)
Hunger for Justice shall be satisfied: The Anawim is a dependant community
The Anawim recognizes that they will not gain justice in the world on their own. They desire to see wrongs righted and justice rule. But the justice they seek will not be gained by them manipulating positions and obtaining more and more power. The power they need is already available—it rests in God alone (Luke 18:7). The power of God is the “secret weapon” of the Anawim. Although they are outcast, although they are needy, although it looks like they have nothing to help them politically, in fact, they have the greatest political tool—the promise of the king of the universe that he will establish them to rule, if only they will be humble and cry to him. Thus, the Anawim continues to cry out to God, relying on him alone, and waiting for him to create justice.
Persecuted: The Anawim is a suffering community
The community of God is not like the communities around them. Others find them to be “judgmental” because they hold to a strict standard. But they can judge no person, they only do what they must to obtain God’s kingdom. Nevertheless, they are hated and rejected. Sometimes they are arrested and put on trial. And sometimes they are beaten and killed for their difference. But all of this is a part of God’s plan, and they trust in Him to gain greatness on the other side of the persecution.
The Poor: The Anawim is a community made up of the poor and outcast
The community of God is not made up of the great and powerful. Those have made their choices to obtain power by their own effort and the powers of this age and world. They do so for their own glory or their own ideals to be realized in this age. The Anawim are those who have given up the path of the world to take on the way of the cross. The way of the cross does not seek greatness straightforwardly, but via the way of humility, of downward mobility, of dishonor before honor. The way of the cross does not focus on one’s own effort or money or popularity, but depends on the power of God. The way of the cross does not uphold one’s own ideals, but the will of God.
Thus, all who follow the way of the cross, are the Anawim—the poor, those rejected by the powerful of the world. They are the ones who obtain blessings of God and the powerful take advantage of them to obtain such blessings. The anawim shrug their shoulders and say, “The Lord gives, the Lord takes away. Blessed be the name of the Lord.” Then they await God’s justice. The anawim give to those in greater need than they and depend on God to provide them with greater blessings than they can give away. The anawim are rejected and hated for all the wrong reasons, even the reasons that are technically correct. The anawim are idiots for taking the long route, for not getting what they can now, while they can. Certainly, this is how it looks to those without faith—but to the anawim, suffering and rejection is all part of the plan to obtain joy unceasing.
Showing posts with label community. Show all posts
Showing posts with label community. Show all posts
Wednesday, December 08, 2010
Wednesday, April 22, 2009
The Love Chapter--Commentary on I Corinthians 13
First of all, I want to point out that the list in the love chapter is pretty close to the list of the Fruits of the Spirit in Gal 5:22-23. The fruit of the Spirit IS love and love, when properly defined, is all of these things-- joy, peace, patience, etc.
Secondly, note that the context of both passages is community living, not solitary. Love is supposed to be the expression of the church, the action of the person toward the group, not something one feels within oneself.
Thirdly, both passages are dealing with conflict in the church. Galatians is dealing with doctrinal disputes and I Corinthians 12-14 is dealing with disputes regarding worship.
One last thing about the context is that Paul is correcting each church's misunderstanding of the manifestation of the Spirit. The church at Galatia assumes that one's doctrine or relation to the law is the true manifestation of the Spirit. The church at Corinth assumes that displaying great signs and miracles from God is the true manifestation of the Spirit. Paul says "no" to both of them, saying that the true manifestation of the Spirit is loving relation to one's brothers and sisters.
Okay, now let's do a verse-by-verse.
If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.
In this section, Paul is basically saying that all of our religious activity, all of our zeal and devotion to God, is pointless without love of others. Everything we think is important in our Christian life is shit unless we care for others. 'Nuf said about that.
In the next section, it is assumed that Paul is defining love. Well, not really, because Jesus really defined it. Agape love is acting for the benefit of the other, no matter who they are, no matter what they've done to you. That's the definition we need to remember as we explore Paul's explanaton. He is really describing what love looks like in the context of others, especially the church.
Love is patient
The term "patience" is better translated "long suffering" as in the KJV. It means we are sticking with it no matter what difficulties arise. In the context, this doesn't mean patience in general-- it means patience with those around us. As they give us problems and difficulties and irritate us and enact sins and complain about stupid stuff-- in all that, we are still to act for their benefit. Nothing they do should change our attitude of trying to figure out how we can best do good to them.
Love is kind
The opposite of "kind" is "harsh" or a negative impact. Thus, we are to act in a benefitial way, and in gentleness.
Love is not jealous
We shouldn't look at the people around us as competitors, who are getting the things that we deserve. We should be looking at people as our allies, our mutual supporters, so a benefit to our brother or sister is a benefit to ourselves, even if not directly.
Love is not arrogant
The term is "puff up" or pride. But it is not pride in the Greek sense, hubris. It is rather the act of making ourselves significant-- one of the great sins of the Bible. We shouldn't be looking at others as an opportunity to make ourselves more important, nor should we put others less important so we can look better in comparison.
Love does not act unbecomingly
This is translated a lot of ways It really means to act in a way that is embarassing or shameful to those around one. This doesn't mean saying an uncomfortable truth, but basically acting as one acts when one is drunk. To act without regard to social norms, to act indecently, not caring how others feel about it.
It does not seek its own
This can mean one of two things in the context-- either seeing other people as just resource to get what one wants instead of people who have their own needs and concerns. Or it could mean insisting upon one's own way to the detriment of other people's way of thinking-- being demanding.
Is not provoked
When we act in love, we do not get instantly upset or angry at others, reacting harshly toward them. A good translation of this is, "It is not irritable".
Does not take account an injury
The term for "account" means to give it words, as in to write it down. It basically means, "doesn't hold a grudge".
Does not rejoice in unrighteousness, but rejoices in the truth
The term "rejoice" is often used to mean "have a party over". In this context, it means to be happy for another. So, in love, we grieve when someone else commits a sin or wrong. But when someone confesses their sin, admitting their wrong, we do get happy about that.
Bears all things
This also has two possible meanings. It could mean the opposite of "being provoked," putting up with people's irritating habits and sins. Or it could mean to take on other people's problems. When someone has a need, it is no longer their problem alone, but we take it on as our own.
Believes all things
As we said in our conversation, it does not mean that we believe every load of crap anyone gives us. But it does mean that we give them the benefit of the doubt.
Hopes all things
When we love, we don't assume that a person is destined to hell, nor that the worst will happen in their lives. Rather, we hope for the best, for repentance, for deliverance.
Endures all things
The term "endure" in a positive sense means to "hold one's ground". Not just to put up with people, but to stick with them, to not give up on them, to be faithful.
Love never fails.
This should literally be translated, "Love never falls," and it fits with the last two statements. Frankly, we don't give up on people. We remain faithful, hopeful, acting for their benefit no matter what. Looking at what Paul says in the next statement, it also means that acts of love continue on past judgment, past regime changes, past changes of cultures, past changes of mores. Acting in the benefit of others is always a positive act, no matter what context you live in.
But if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away For we know in part and we prophesy in part; but when the perfect comes, the partial will be done away.
When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.
Paul is saying that the things that the Corinthians are focusing on-- miracles and prophecies and tongues are only significant in the time frame they are living in. Eventually, when Jesus returns, their significance will be little. When we have God before us, what need do we have of prophecy with its guessing game? And tongues will be unnecessary, because we will be able to speak to God and hear from God clearly. So these things are just temporary, insignificant in the long view. Focusing on miracles is a sign of our immaturity as humans. Only when we hear God clearly can we do away with them, but that clarity is significant.
But now faith, hope, love, abide these three; but the greatest of these is love.
Of everything we do religiously, the only three things that endure past Jesus' coming is our faith, our hope and our love. Our faith, meaning our devotion to God and Jesus, because that is the basis of everything we will do in the future. Our hope, because that's what Jesus' coming is. When He comes, then our hope is realized and all of our actions based on that coming reality will be realized. But the greatest of the three is love. Why? Because according to Jesus' word, that is how we will be judged and rewarded. Not on our devotion to Jesus, not on our hope that He is returning-- but based on our acting in benevolence to those around us. If we fail to do this, then we will be sent to hell. If we succeed in meeting people's needs, at our own inconvenience, then we will obtain life with Him. (Matthew 25:31-46). So love is most important of the qualities we need to succeed in the future.
Secondly, note that the context of both passages is community living, not solitary. Love is supposed to be the expression of the church, the action of the person toward the group, not something one feels within oneself.
Thirdly, both passages are dealing with conflict in the church. Galatians is dealing with doctrinal disputes and I Corinthians 12-14 is dealing with disputes regarding worship.
One last thing about the context is that Paul is correcting each church's misunderstanding of the manifestation of the Spirit. The church at Galatia assumes that one's doctrine or relation to the law is the true manifestation of the Spirit. The church at Corinth assumes that displaying great signs and miracles from God is the true manifestation of the Spirit. Paul says "no" to both of them, saying that the true manifestation of the Spirit is loving relation to one's brothers and sisters.
Okay, now let's do a verse-by-verse.
If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.
In this section, Paul is basically saying that all of our religious activity, all of our zeal and devotion to God, is pointless without love of others. Everything we think is important in our Christian life is shit unless we care for others. 'Nuf said about that.
In the next section, it is assumed that Paul is defining love. Well, not really, because Jesus really defined it. Agape love is acting for the benefit of the other, no matter who they are, no matter what they've done to you. That's the definition we need to remember as we explore Paul's explanaton. He is really describing what love looks like in the context of others, especially the church.
Love is patient
The term "patience" is better translated "long suffering" as in the KJV. It means we are sticking with it no matter what difficulties arise. In the context, this doesn't mean patience in general-- it means patience with those around us. As they give us problems and difficulties and irritate us and enact sins and complain about stupid stuff-- in all that, we are still to act for their benefit. Nothing they do should change our attitude of trying to figure out how we can best do good to them.
Love is kind
The opposite of "kind" is "harsh" or a negative impact. Thus, we are to act in a benefitial way, and in gentleness.
Love is not jealous
We shouldn't look at the people around us as competitors, who are getting the things that we deserve. We should be looking at people as our allies, our mutual supporters, so a benefit to our brother or sister is a benefit to ourselves, even if not directly.
Love is not arrogant
The term is "puff up" or pride. But it is not pride in the Greek sense, hubris. It is rather the act of making ourselves significant-- one of the great sins of the Bible. We shouldn't be looking at others as an opportunity to make ourselves more important, nor should we put others less important so we can look better in comparison.
Love does not act unbecomingly
This is translated a lot of ways It really means to act in a way that is embarassing or shameful to those around one. This doesn't mean saying an uncomfortable truth, but basically acting as one acts when one is drunk. To act without regard to social norms, to act indecently, not caring how others feel about it.
It does not seek its own
This can mean one of two things in the context-- either seeing other people as just resource to get what one wants instead of people who have their own needs and concerns. Or it could mean insisting upon one's own way to the detriment of other people's way of thinking-- being demanding.
Is not provoked
When we act in love, we do not get instantly upset or angry at others, reacting harshly toward them. A good translation of this is, "It is not irritable".
Does not take account an injury
The term for "account" means to give it words, as in to write it down. It basically means, "doesn't hold a grudge".
Does not rejoice in unrighteousness, but rejoices in the truth
The term "rejoice" is often used to mean "have a party over". In this context, it means to be happy for another. So, in love, we grieve when someone else commits a sin or wrong. But when someone confesses their sin, admitting their wrong, we do get happy about that.
Bears all things
This also has two possible meanings. It could mean the opposite of "being provoked," putting up with people's irritating habits and sins. Or it could mean to take on other people's problems. When someone has a need, it is no longer their problem alone, but we take it on as our own.
Believes all things
As we said in our conversation, it does not mean that we believe every load of crap anyone gives us. But it does mean that we give them the benefit of the doubt.
Hopes all things
When we love, we don't assume that a person is destined to hell, nor that the worst will happen in their lives. Rather, we hope for the best, for repentance, for deliverance.
Endures all things
The term "endure" in a positive sense means to "hold one's ground". Not just to put up with people, but to stick with them, to not give up on them, to be faithful.
Love never fails.
This should literally be translated, "Love never falls," and it fits with the last two statements. Frankly, we don't give up on people. We remain faithful, hopeful, acting for their benefit no matter what. Looking at what Paul says in the next statement, it also means that acts of love continue on past judgment, past regime changes, past changes of cultures, past changes of mores. Acting in the benefit of others is always a positive act, no matter what context you live in.
But if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away For we know in part and we prophesy in part; but when the perfect comes, the partial will be done away.
When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known.
Paul is saying that the things that the Corinthians are focusing on-- miracles and prophecies and tongues are only significant in the time frame they are living in. Eventually, when Jesus returns, their significance will be little. When we have God before us, what need do we have of prophecy with its guessing game? And tongues will be unnecessary, because we will be able to speak to God and hear from God clearly. So these things are just temporary, insignificant in the long view. Focusing on miracles is a sign of our immaturity as humans. Only when we hear God clearly can we do away with them, but that clarity is significant.
But now faith, hope, love, abide these three; but the greatest of these is love.
Of everything we do religiously, the only three things that endure past Jesus' coming is our faith, our hope and our love. Our faith, meaning our devotion to God and Jesus, because that is the basis of everything we will do in the future. Our hope, because that's what Jesus' coming is. When He comes, then our hope is realized and all of our actions based on that coming reality will be realized. But the greatest of the three is love. Why? Because according to Jesus' word, that is how we will be judged and rewarded. Not on our devotion to Jesus, not on our hope that He is returning-- but based on our acting in benevolence to those around us. If we fail to do this, then we will be sent to hell. If we succeed in meeting people's needs, at our own inconvenience, then we will obtain life with Him. (Matthew 25:31-46). So love is most important of the qualities we need to succeed in the future.
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