In the Meekness of Wisdom?

Some 2000 years ago, Jesus of Nazareth said some shockingly counter-culture things that will still wreck us, in a profoundly wonderful way, if we are willing to let them take root in our hearts. Not the least among these are the “Blessed are the…” statements from Matthew 5:3-12 that we call the Beatitudes. In these surprising statements, Jesus set forth the values of the kingdom of God as diametrically opposed to the values of the world. I often delineate them as kingdom (of heaven/God) values vs. empire (worldly pride) values.

This post deals with just one of those statements, “Blessed are the meek, for they shall inherit the earth.” (Matt. 5:5)

 Photo by Leio McLaren on Unsplash

The meek were those people who were oppressed and yet looked forward in the certainty of hope for the vindication that God would bring about. Their trust was in God and not in their own efforts. There is wisdom in that approach. Yet, as we try to lead and serve missionally, does meekness play a significant role in who we are, how we do ministry, and how we interact with the culture around us? I am sad to say that meekness is not something that shows up on the checklist for a pastoral search committee. Our culture has conditioned us to look for “catalytic leaders” instead. Is it any wonder that we often end up with an Eliab or Aminadab that looks good on the outside and appears able to get things done, instead of a David who has a heart after God?

Meekness, as an attribute, has always been scorned by the rich and the powerful and, perhaps more surprisingly, by many social-justice advocates as well. The conventional wisdom is that we must fight for everything because we all deserve better. We are encouraged to boldly stand up for our rights and the rights of others as we see them. In the process, we tend to self-sanctify our causes de jour. 

In his classic book, Jesus Through Middle Eastern Eyes, Kenneth E. Bailey made a particularly insightful observation while discussing the narrative of the man who wanted Jesus to decide an inheritance case between himself and his brother (Luke 12:13).

The person who fights for a just cause usually thinks that he or she is thereby a just person. Everything such a person does in fighting for that cause usually becomes right in her or his own eyes. Woe to those who fall under the sway of this kind of self-created justice. This parable presents a new perspective on the cry for justice. In the story before us, the petitioner has already decided what justice requires and wants the visiting rabbi to enforce the petitioner's view. How will Jesus respond? [italics mine][1]

Photo by Warren Wong 

on Unsplash

Once we think that our just cause has made us a just person, it is too easy to justify any action or attitude used to advance our cause. Have we, like the man speaking to Jesus, “already decided what justice requires” and determined to demand our fair share, or are we teachable to the leading of Christ through the Spirit? We should be cautioned by the example of Jesus, who, deeply concerned for the deliverance of the downtrodden and oppressed as stated in his announcement in the Nazareth synagogue (Luke 4:16-21), never stoops to such ends-justify-the-means behavior. He was intentional in preparing his disciples to resist the impulse to defend their own cause.

“Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. (Matt. 5:10-12)

And just a bit further on,

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’

But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well. (Matt. 5:38-40)

The Apostle Paul later wrote to the church in Rome (Romans 12:14-21), expanding on Proverbs 25:21-22, with a hard-hitting nine-point list. See if you don’t agree!

• Bless those who persecute you; bless and do not curse them.
• Rejoice with those who rejoice, weep with those who weep. 
• Live in harmony with one another. 
• Do not be haughty, but associate with the lowly. 
• Never be wise in your own sight.
• Repay no one evil for evil, but give thought to do what is honorable in the sight of all.
• If possible, so far as it depends on you, live peaceably with all.
• Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.” 
• Do not be overcome by evil, but overcome evil with good. (Bullets mine)

Paul also confronted the Corinthian church’s temptation to think themselves wise and strong with his apostolic example,

To the present hour

             we hunger and thirst,

             we are poorly dressed and buffeted and homeless, and

             we labor, working with our own hands. 

                           When reviled, we bless; 

                            when persecuted, we endure; 

                            when slandered, we entreat. 

We have become, and are still, like the scum of the world, 

                                                         the refuse of all things. (1 Corinthians 4:11-13)

Why do so many Christians on social media platforms write combatively rather than engagingly, responding defensively rather than graciously towards those who do not believe or behave exactly as they do? Why are we not more like Paul, who was willing to be treated like dumpster dregs for the cause of the gospel?

Jesus’ non-resistance and commitment to love and forgive his accusers through his Passion week, up to his death, was a powerful witness to his followers and to his oppressors alike (Matt. 27:54; Mark 15:39; Luke 23:47; John 18:33-38; Acts 8:32-35). Jesus’ power was under the control of the loving plan of the Father, and he has given us an example to follow.

But if when you do good and suffer for it you endure, this is a gracious thing in the sight of God. For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps. He committed no sin, neither was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly. (1 Peter 2:20-23)

Photo by Elijah O'Donnell on Unsplash

Why is it that we often don’t have the same effect on those who observe our lives through curated windows of Facebook, Twitter, Instagram, etc.? Biblical meekness was, and is, not weakness, and we have probably heard that instead, it is “power under control.” Certainly, we have power and authority, bestowed by Christ’s commission and the indwelling of the Holy Spirit (Matt. 28:18; Acts 1:8) yet we do well to remember that our “battle” is not with other people (Eph. 6:12). But for the Christian, what is the control to which we submit? Is it the law of legalistic requirements? Is it the law of what people think about us? Or is it the law of liberty?

It is human nature to defend oneself when oppressed and even more when falsely accused. Yet, mature followers of Jesus learn that it is better to trust Jesus to be our defender. He will set things right, though perhaps not according to our timetable.

If the kindness of God leads to repentance (Rom. 2:4) and we have benefited from that kindness and mercy, then we should extend it to others! (James 2:13)

As I was journaling through the book of James, I was struck by a phrase in chapter three, “the meekness of wisdom” (3:13). I think that we can learn more about meekness when we see with what it is contrasted.

Who is wise and understanding among you? 

By his good conduct let him show his works in the meekness of wisdom.

But if you have bitter jealousy and selfish ambition in your hearts, do not boast and be false to the truth. This is not the wisdom that comes down from above, but is earthly, unspiritual, demonic. For where jealousy and selfish ambition exist, there will be disorder and every vile practice. But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace. (James 3:13-18 emphasis mine)

In this passage, commentators and preachers often focus on “wisdom from above” and skip over the initial descriptor of that wisdom— “meekness.” It is not a stretch to say that true wisdom is meek. It is neither tainted by “bitter jealousy” nor by “selfish ambition”. In fact, the nine descriptions of heavenly wisdom help us to see meekness more fully. I don’t think that it is a leap to say that meekness is…

• pure,
• peaceable,
• gentle,
• open to reason, 
• full of mercy
• full of good fruits,
• impartial 
• sincere.
• Its righteousness is sown in peace.

Also, as we read this list, it sounds a lot like the whole list of the beatitudes and the values of the kingdom of heaven. No surprise…they come from the same place. You can tell by the accent. When people read our posts, tweets, and comments, what does our “accent” reveal about us and the source of our message?

Can we move into such meekness that on one side is desperate asking for and obeying God's guidance and direction—contentedly accepting justice at his hands—while intentionally seeking to relate to others gently, doing no further harm, as we work for the wholeness of justice both within and without? I hope so.

[Here are some other “meek” verses not already addressed in this article: Isaiah 29:17-21; Psalm 37:10-11; 45:4; Numbers 12:2-4; James 1:21; 2 Corinthians 10:1]

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[1] Kenneth E. Bailey. Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels (p. 301).

Blessed are the Peacemakers—From Blue Helmets to Family

“Blessed are the peacemakers, for they shall be called sons of God." (Matthew 5:9)

As pastors, chaplains, and all types of Christian leaders we often find ourselves called to mediate conflict between individuals, communities, and systems. While we know the importance that Jesus places upon peacemaking, we too often are either combative or compromising in our approach to unity. 

Pastor-on-pastor verbal/social media violence is rampant. Sometimes it seems that we read our Bibles only for ammunition to shoot at opposing positions with no regard for the collateral damage. What if we started reading our Bible more to experience, and be transformed by, the Christ it reveals and then allowed the resulting inner peace to slosh over into our ministry contexts? I hope that this post is a helpful reminder to us regarding the kingdom value of being a peacemaker, even in the midst of a contentious culture. 

The following material was originally posted on my cultural engagement blog, Compelled2  as part of my doctoral studies in Cross-cultural Engagement.

Perhaps Jesus said, “Blessed are the peacemakers” because no one else would affirm them. Peacemaking (Greek, eirēnopoios) is never popular because to do so means that one is not owned by either side in a conflict. I call it “wearing a blue helmet”. This is a reference to the distinctive blue helmets worn by U.N. Peacekeepers deployed as a buffer in regions of conflict. They are usually outnumbered and outgunned, which sometimes results in their being pushed around by both sides. Dallas Willard captured this sentiment,

The peacemakers… make the list because outside the kingdom they are, as is often said, “called everything but a child of God.” That is because they are always in the middle. Ask the policeman called in to smooth out a domestic dispute. There is no situation more dangerous. Neither side trusts you. Because they know that you are looking at both sides, you can’t possibly be on their side.[1]

Being a peacemaker requires us to see both sides and chart a just course. That is counter-cultural. “Every Christian is to be a peacemaker, and every Christian is to expect opposition.”[2]

Being Peacemakers is to participate in the missio Dei, for God himself chose us in Christ before the foundation of the world[3], and Christ himself is our peace.[4] We show a family resemblance to our Heavenly Father, revealing his character when we work for peace in the world. This doesn’t happen through appeasement and compromise, but by engaging lovingly through our kingdom convictions over the long term.

“Peace consists not of exploitation but of all things in right relation to God. Peacemakers enact not the empire's will but God's merciful reign, living toward this wholeness and well-being and against any power that hinders or resists it.”[5]

As we examine this seventh macarism, “peacemaking”, perhaps it will help us to better understand what it is, by first considering what it is not.

Peacemaking is not…

• Isolationism, where we refuse to get involved.
• Apathy, where we are numbed past caring what happens to others, if we ever did.
• Appeasement, where we give whatever the aggressor wants to keep hostility from breaking out. History reveals the futility of appeasement (e.g., Chamberlain’s negotiations with Hitler) and should inform the present situations with Iran and North Korea, for “It just puts off the conflict”[6]
• Compromise, where we go around our convictions for the sake of reduced hostilities and a watered-down so-called unity.

Instead of these worldly methods of faux-peace production, the follower of Jesus should take a higher road to peacemaking. In doing so, we reveal the character of God.

Instead of delighting in division, bitterness, strife, or some petty “divide-and-conquer” mentality, disciples of Jesus delight to make peace whenever possible. Making peace is not appeasement: the true model is God’s costly peacemaking (Eph. 2:1-17; Col 1:20)… Now it belongs to the heirs of the kingdom who, meek and poor in spirit, loving righteousness yet merciful, are especially equipped for peacemaking and so reflect something of the Father’s character.[7]

So, what is Peacemaking?

Paul writes to the Corinthians about our calling to be “ministers of reconciliation” as “ambassadors for Christ” (2 Cor. 5:18-20). We should note that there is truth in the old saying, “Peace is not merely the absence of fighting but rather the presence of God”, and thus the presence of righteousness. So the task of the peacemaker is to bring people into the presence of God through the Gospel of Christ.  The peacemaker is committed to promoting peace with:

• God—through personal forgiveness and the preaching of the Gospel.
• Self—through accepting God's forgiveness and cleansing by faith as efficacious for even such notorious sinners as we know ourselves to be.
• Their Family and friends—by extending the mercy that we have received to others.
• The World and enemies—by being salt and light, living righteously, working for the common good, and taking a stand for those who cannot defend themselves.   

Those who are peacemakers are blessed to be “called sons of God.” Why? Because they accurately reflect the character and mission of God to those who observe their lives. 

There is a distinction between the generic term “children of God” and “sons of God.” The difference is slight but significant. In Jewish thought, “son” often bears the meaning “partaker of the character of,” or the like. If someone calls you the “son of a dog,” this is not an aspersion on your parents, but on you: you partake of the character of a dog.[8]

They "look" like their heavenly Father because they live in cooperative obedience to his mission. They are doing just what he does. We need to remember that God is not primarily looking to judge/exclude/destroy the world but to save it, heal it, and invite it into a relationship. God wants to “re-bind the broken cosmos.”

"When this reconciliation actually takes place, and one has 'peace with God through our Lord Jesus Christ' —even 'the peace of God which passeth all understanding'—the peace-receivers become peace-diffusers.  God is thus seen as reflected in them, and by the family likeness these peacemakers are now recognized as the children of God."^[9]

If we are committed to peacemaking, we will face opposition. The world says this (peacemaking) is not a step, it is not safe. They are partially right. It isn’t safe. It messes with us…for we all have our own semi-sacred hatreds. We have that list of those who are "other than" us. Could God want us to work as peacemakers with them? [Spoiler Alert: Yes, he does!] 

What are some ways that we can apply this concept in our community besides continuing to preach the gospel? Some ideas that have been suggested are:

•  Mentoring neighborhood kids in an after-school program, since many are unsupervised and at risk until their parent(s) get home from work.
•  Working with our neighbors for better environmental standards and practices in the city (e.g., water and air quality are poor). For example, in Longview, WA, water was switched from the Cowlitz River due to a high amount of untreatable pharmaceuticals from towns upriver to wells out by the old aluminum plant which brought a whole new set of problems. 
•  Advocate for better labor-management relations in the city. Longview has a history of labor unrest going back to the 1930s. Currently, one paper mill in Longview and the teachers’ union in neighboring Kelso are on strike. If only there were management and labor parties committed to the “principled negotiation” of seeking the win-win solution of understanding instead of insisting on mutually exclusive win-lose scenarios.

The list above is just scratching the surface of what one little church in Longview should be praying over, brainstorming, wrestling with, and doing what the Lord tells us to do as peacemakers. Yet the needs are so large and the church is small. In the face of powerful systemic evils that work to objectify and marginalize certain segments of the population, I am strengthened by Paul’s admonition to the Church at Rome, “Do not be overcome by evil, but overcome evil with good” (Romans 12:21).

One well-known example of someone who refused to be overcome by evil is Martin Luther King Jr., who said, “There comes a time when one must take a position that is neither safe, nor politic, nor popular, but he must take it because conscience tells him it is right.” [10] 
When we take such a position, we will be persecuted for that is the natural reaction of the world to the light of God.

And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.” (John 3:19-21)

Followers of Christ can, and should, be peacekeepers in cooperation with the Holy Spirit, who is the one who restrains the “man of lawlessness” (2 Thessalonians 2:6-8). Any effort we make will fall short without the involvement of the Spirit. But is it possible that we might not only be peacekeepers in the sense of limiting hostility (negative peace), or protecting the weak from the violence of the strong, but peacemakers who work towards all parties being in right relationship with the Prince of Peace and each other (positive peace)? The family of God.

Where does it start? As a clip from McFarland USA states, “How you going to be family if you not eating together?” It might be hard, but sit down, share a meal, and learn how to be family…it’s worth it.

As we work for peace and true reconciliation, we reveal the heart of our Heavenly Father.

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[1] Dallas Willard, The Divine Conspiracy: Rediscovering Our Hidden Life In God. (New York: HarperCollins, 1998), 118.

[2] John Stott, The Message of the Sermon on the Mount, The Bible Speaks Today Series, (Downers Grove, IL: IVP Academic, 1985),(Kindle Locations 771-772), Kindle Edition.

[3] Ephesians 1:3-4

[4] Ephesians 2:13-17

[5] Warren Carter, Matthew and the Margins: A Sociopolitical and Religious Reading. Bible & Liberation. (Maryknoll, N.Y.: Orbis Books, 2000), 136.

[6] R. Kent Hughes, The Sermon on the Mount: The Message of the Kingdom (Wheaton, IL: Crossway Books, 2001), 62.

[7] D.A. Carson, The Expositor's Bible Commentary (Matthew--Luke). edited by Frank E. Gaebelein, Vol. 8. (Grand Rapids, MI: Zondervan, 1984),135.

[8] D. A. Carson, Jesus' Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5-10. (Grand Rapids, MI: Baker Books, 1999), 28.

[9] Robert Jamieson, Robert, A. R. Fausset, and David Brown. A Commentary, Critical and Explanatory, on the Whole Bible (Grand Rapids, MI: Eerdmans, 1989), 28.

[10] Martin Luther King Jr., A Testament of Hope: The Essential Writings and Speeches

"Mourning Has Broken": Living in the Blessed Sorrow and Joy of Jesus

As pastors and Christian workers, have we given the kingdom values of Jesus (as expressed in Matt. 5) that are often quite counter-cultural to both our communities and congregations? 

My doctoral cohort in cross-cultural engagement intentionally took an entire course to consider how to apply Jesus' beatitudes to our lives and larger ministry contexts. Here is a brief consideration of just one such kingdom value— mourning.

This post was originally an assigned response to “Blessed are those who mourn”—not those who are spiritually comfortable by Paul Louis Metzger.

Are you comfy?

The second beatitude, “Blessed are those who mourn for they shall be comforted” continues Jesus’ highly counter-cultural teaching about the values of the kingdom of heaven. Unfortunately, this beatitude, according to Dr. Metzger, “often devolves in our present context to read, ‘Blessed are the comfortable, for they will never mourn.’ If we are honest, many of us—including me—are tempted to prize consumer comfort in the religious and secular domain over most anything.”

Cemetery on Mount of Olives
(Photo: Vikki Dueker)

So, what do we mourn as we follow Christ? Let me suggest at least four areas of mourning that might apply. We mourn...

• Human suffering and loss are being experienced personally and within our community.
• Sin—both our own sin and the sins of others. We are sorry to have been faithless in our relationship with God.
• How our own sin has impacted the lives of others at every level.
• Societal and systemic injustices in the world will grieve us deeply as we enter into the suffering of others.

These kinds of mourning are woven into the life of a disciple of Jesus. In fact, we are used to going to our own funerals. It is not like we are trying to be Tom Sawyer and attend our own funeral in order to hear what people say about us, but rather in order to say something about our Savior. Let me explain…

We die once in baptism. Baptism is like a funeral service for our "old nature," which died with Christ on the cross, and now in the sacrament of baptism, we are holding the funeral service as the "old nature" goes down into the water, symbolizing our burial with Christ (Romans 6:3-4; Colossians 2:11-15). In baptism, we are declaring that we are dead to sin and alive to Christ.  We are making public our decision to submit to Christ and to leave behind the sinful things of the past.  We are saying that we have determined that, because of Christ's work on the cross, we will no longer allow sin to reign over us but instead will submit our lives to Christ, actively living for him.

We die daily…as Jesus' followers in many different ways as we consider ourselves dead to sin and alive to God (Romans 6:11; 1 Cor 15:31). We "overcome" by living a crucified life, not by living a comfortable and self-confident life.

We enter into the heart of mourning, the emotional suffering of Christ, for lost and hurting people. Each time the world rejects the love of Christ offered through us, we mourn for their sake, for their loss. They may even celebrate when our lives and ministries are ended [I am reminded of the passage in Revelation 11 where the world celebrates the death of the two witnesses], but even as we mourn their missed opportunities we trust the loving plan of God, and it is there that we find lasting comfort (2 Cor. 1:5).

Jesus the Messiah was "a man of sorrows" (Isaiah 53:3), for he saw the human condition more completely than anyone else ever has. Yet, he is also described as one anointed with "the oil of gladness" more than all his brothers (Psalm 45:7; Hebrews 1:9). How can this be? It is possible because he was in perfect union with his Heavenly Father. Those early morning conversations he had alone with the Father, and filled with the Holy Spirit, charged him with joy unspeakable which spilled over into unmatched gladness.

Just as Jesus could reverse the normal flow of uncleanness, touching even the lepers and healing them, so too he could touch the world, dwelling in our midst, and mourn over our stubborn blindness, our pain, and even death itself, without becoming morose. His pervasive good humor and full humanity reverse the flow and bring healing and comfort to those who mourn—even today. His very message is one of gladness (Isaiah 61:3) to those who mourn. 

Our own comfort, true comfort, is not found in avoiding the suffering and grief-filled world, but in joining Jesus as he engages with it. As Dr. Metzger noted in his original post, “The rest Jesus promises is the rest of sharing in his burden, carrying his yoke. It is indeed rest, for when Christ is Lord in their place, he bears the brunt of the burden (See Matthew 11:28-30).”

Photo: Greg Dueker

If I may finish by borrowing a metaphor or two, there are times when mourning seems to break forth in overwhelming waves—a tsunami of sorrow—that seem to turn our respective worlds upside-down. Yet, in the very midst of grief, when we come to the end of our own resources, we get a glimpse of eternity and see that in the suffering of Christ, mourning has broken. 

There is a morning after our mourning.

Hope for Tomorrow

And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” (Revelation 21:3-4)