Simplicity

Lent begins tomorrow with Ash Wednesday. It is a season to examine our spiritual disciplines. Our lives, and our calendar, are modeled after Jesus’ life: Jesus went into the wilderness and was tested for forty days so we spend the forty days (not counting Sundays) before Easter asking God to strengthen our spiritual discipline in the face of temptations.

The discipline of simplicity is perhaps more relevant than ever. Simplicity is recognizing the truth of “one doesn’t live by bread alone, but by every word that comes from the mouth of God” (Deut 8:3; quoted by Jesus while tempted by the devil, Matt 4:4). The inward reality is that God provides our every true need; this inward reality becomes the outward lifestyle of simplicity. When we are attached to God at the center of our lives, we are not attached to other things, including our ever-changing feelings, possessions, opportunities, pleasures or pains, success or failures. We can’t possess anything on this earth forever, and when we try it only creates insanity and double-mindedness, duplicity instead of simplicity.

Take cell phones for example. AT&T is always nagging at me to replace my cell phone which is almost 5 years old. They barrage me that I’m out of date, using obsolete technology, and wouldn’t my life be better and faster if I upgraded. It works fine, however, and even more I am aware of the danger of thinking I can’t live without it. I hear Jesus’ voice say, “one doesn’t live by cell phones, but by every word that comes from God!”

Richard Foster (Celebration of Discipline) suggests that the discipline of simplicity means (1) we buy for usefulness rather than feeling, novelty or status. (2) We reject anything that produces an addiction in us. This can mean any undisciplined compulsion: soda, TV, internet, Facebook, etc. (3) Develop a habit of giving things away. If you are getting too attached to something, try giving it away. (4) Refuse the propaganda of modern advertising and “play now, pay later” schemes. (5) Learn to enjoy things without owning them. Use the library. Borrow from others. (6) Focus on what already is around you: God’s creation (7) Practice honesty about your attachments—don’t lie to yourself or others about your struggles.

This Lent consider some way to simplify your life. When we seek the kingdom of God first, and everything necessary will come at the proper time and place (Matt 6:33).

The Poor in Spirit

Jesus begins the Sermon on the Mount with nine statements that begin, "Blessed are..." The very first is "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matt 5:3) What does this mean? Luke tells us about Sermon on the Plain (Luke 6:17-49), where Jesus is more concerned with economics: "Blessed are you who are poor, for yours is the kingdom of God" (Luke 6:20). Is Matthew also talking about the economically disadvantaged?

What does "poor" mean? It has social and economic dimensions in its conventional use. The Greek word ptōchos, which is usually translated "poor" in English, implies a person who has no means to support themselves except begging. No family, no job, no connections. (Another Greek word, penēs refers to a day laborer, someone who is not reduced to begging to eat, perhaps like in Matt 20:1-16). But how can a person be "poor in spirit"?

"Poor in spirit" is often taken to mean "destitute before God" or "humbly seeking God's provision," perhaps the opposite of arrogant self-righteousness. This captures the sense of begging implied by ptōchos, a person who has no means to provide for themselves spiritually, and so must appeal to God for forgiveness, spiritual strength, most of all, a relationship with God. So, Eugene Peterson translates Matt 5:3 in The Message, "You’re blessed when you’re at the end of your rope. With less of you there is more of God and his rule." There is something here to reflect on, but I'm not sure it captures everything.

I think Jesus (and Matthew) had something else in mind. The phrase "poor in spirit" is so peculiar that it should send us deeper into Matthew's conception of the Spirit. At the end of the Sermon on the Mount, and I would argue a climax, Jesus reveals he is concerned about false prophets whose words don't match their deeds (Matt 7:15-20). Then, right before his conclusion, he gives an interesting warning concerning people who seem "rich in spirit", that is, in spectacular spiritual gifts like prophecy, exorcism, and miracle workers:

 ‘Not everyone who says to me, “Lord, Lord”, will enter the kingdom of heaven, but only one who does the will of my Father in heaven. ²²On that day many will say to me, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?” ²³Then I will declare to them, “I never knew you; go away from me, you evildoers.” (Matt 7:21-23)

Jesus seems to suggest that there are some who identify themselves as Christians (i.e. "in your name") and are prophesying, casting out demons, and doing deeds of power, but will not be recognized by Jesus at the door to the Kingdom. Certainly these, of all people who are acting in Jesus' name would be included in the kingdom?! But the Lord says, "go away." Harsh!

Comparing the beginning of the Sermon on the Mount to its end suggests that Matthew's Jesus is including those who feel spiritually weak at the center of his movement and God's kingdom. Those who have spectacular and flashy spiritual gifts will not be included unless they "do the will of my Father." We could further tie this to Matthew's emphasis on the "little of faith"--Matthew's unique word in 6:30, 8:26, 14:31, 16:8--and the way he equates readiness for "the coming of the Son of Man" with care for the hungry, thirsty, naked, stranger and in prison in Matt 24-25. There too, some will be sent away after banging on the door and crying out, "Lord, Lord, let us in" (Matt 25:11) and goats will be sent away (Matt 25:46). But we should only do so much in one blog post!

We can be more specific about what "poor in spirit": it means Jesus is including, favoring, blessing those who don't feel like they can move mountains with their faith. People who could never imagine themselves leading a group in prayer--they belong in God's kingdom! People who have doubts about the virgin birth but believe Jesus is calling them are included. People who struggle with making time for daily Bible reading are favored. Jesus announces blessing on those who score zeros on spiritual gift inventories and says, "I want you! And God will work through you when you follow Jesus!"

The Problems and Potential of Preaching Ḥesed

This article was first published by the Living Pulpit (www.pulpit.org) on August 2, 2013. Special thanks to them for permission to publish it here. Individual subscriptions are free--check it out!

The preacher’s problem is two-fold: first, how to help today’s hearers understand the ancient encounters with God and, second, how to communicate the significance of those encounters in a sermon that offers, anew experience with God? When Abraham sliced farm animals in half and passed a torch and smoking pot between them (Gen 15), modern hearers struggle to sense the transcendence of that encounter. Songs and weeping over the foundation laying for a new temple may seem foreign when new churches open and close often in the United States (Ezra 3:10-13). The Psalmist’s description of God corking the waters of the sea in a bottle may cause more head scratching than heart changing (Ps 33:7). What is a preacher to do?

Preaching the Hebrew word ḥesed (say khesed) can be a problem of translation but has the potential for encountering God anew. It is perhaps best known in English as “steadfast love” (NRSV), “love” (NIV), “goodness” (KJV) and “great loyalty” (CEB) in a creed-like statement that occurs throughout the Hebrew Bible (Exod 34:6; see Num 14:18; Neh 9:17; Ps 86:15; 103:8; 145:8; Joel 2:13; Jonah 4:2): “The LORD, the LORD, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness. The variety of English translations is a clue that ḥesed is not an easy word to convey, and, if difficult to translate, then a challenge to craft a sermon that helps hearers experience God’s Word. The abundance of the word (over 250 times in the OT), especially in these creedal formulas, suggests that ḥesed is a central characteristic of God; it is worth our time trying to understand and use it in the 21st century.

Obligation and Love
 

All uses of ḥesed go back to a concept best expressed as “obligation.” That may be a surprise for those who relate ḥesed mainly to “steadfast love”! Love may be an overused, impoverished word in English, sometimes reduced to express a sentimental feeling. But in the relationship of parent and child, the word “love” communicates more than feelings: my love for my child obliges me to act for her well-being. It is “steadfast love” demonstrated in action over time.

Four aspects are important: (1) Ḥesed describes an action within a relationship of mutual obligation between two parties whose lives are intertwined and interdependent. (2) Stronger than social ties, ḥesed refers to God and humans honoring covenantal obligations. (3) God’s faithful action begins in acts of creation. (4) While human beings may fail on their side of the relationship, but God never fails. Each of these aspects deserves a story to help us understand ḥesed.

Action not Feeling
 

Pharaoh’s cup-bearer showed ḥesed when he told Pharaoh that Joseph can interpret his dreams. Joseph and Pharaoh’s cup-bearer met in prison (Gen 40:1-15). They each displeased their masters and, as a result, shared the diet and dialog of imprisonment. Their lives became further intertwined when the cup-bearer shared his dream and Joseph interpreted it to mean that the cup-bearer will return to serve Pharaoh. Joseph requested, “remember me when it is well with you; please do me the kindness (ḥesed) to make mention of me to Pharaoh, and so get me out of this place” (Gen 40:14). Joseph asks the cup-bearer to act on his behalf to demonstrate ḥesed. At first, the cup-bearer forgot his obligation but at the right time he remembered (Gen 40:23; 41:9-13). Ḥesed is the action of speaking up to Pharaoh on Joseph’s behalf. This a story that “preaches!” God may work wonders even through promises almostforgotten but finally enacted!

God and Humans Bound in Covenant
 

The strange ritual of slicing farm animals in half is all about a covenantal relationship between God and Abraham (Gen 15:1-20). Ancient kings made treaties by dividing animals and walking through them as a symbol of how the two parties’ lives were intertwined, as if saying, “If I break this treaty, let me be cut in two like these animals.” God showed ḥesed-- to Abraham by using that ceremonial act to seal the divine promise God made to Abraham.

Abraham’s servant appealed to this obligation while looking for a wife for Isaac (Gen 24). “O LORD, God of my master Abraham, please grant me success today and show steadfast love (ḥesed) to my master Abraham” (24:12). The servant did not appeal to his own relationship to God but called upon the God “of my master Abraham,” the one who received the covenant. God promised Abraham to be the father of many nations; the servant called on God to keep that promise.

God does keep promises! Abraham’s servant asked God that the girl who gives him water be the wife for Isaac. When Rebekah provided hospitality, the servant worshiped God, “Blessed be the LORD, the God of my master Abraham, who has not forsaken his steadfast love (ḥesed)…” (Gen 24:27).

God’s action also intertwined Abraham and Rebekah’s father, Bethuel. Abraham’s servant calls on this new mutual obligation when he asks Bethuel to allow Rebekah to be Isaac’s bride. This is ḥesed again, now translated as “deal loyally”: “Now then, if you (Bethuel) will deal loyally (ḥesed) and truly with my master, …” (Gen 24:49). The point is that God keeping the covenantal obligation to Abraham creates further intertwined lives, mutual obligations, and opportunities to show steadfast love.

This should sound familiar: God intertwines the divine life with the human life (can someone say, “Jesus”?), God keeps the promise that leads people to praise, and a new community is born with intertwined lives and an obligation to one another.

Creation shows God’s Steadfast Love
 

Creation itself is an expression of God’s ḥesed. Psalm 33 describes, “He loves righteousness and justice; the earth is full of the steadfast love (ḥesed) of the Lord” (Ps 33:5). How is it full of ḥesed? Because the sky and the sun, moon, and stars that dazzle mortals are evidence of God’s steadfast love: “By the word of the LORD the heavens were made, and all their host by the breath of his mouth. He gathered the waters of the sea as in a bottle; he put the deeps in storehouses.” (Ps 33:6-7). To the eyes of faith, the order of creation and limits on the forces of chaos provide evidence of the Creator’s faithful action.

God’s Faithfulness and Human Unfaithfulness
 

Human beings do not always follow through with their obligations to God. Solomon asked for wisdom (1 Kings 3:9), but forced his own people into slave labor to build God’s temple. Dissent and revolt followed (1 Kings 5:13; 12:4). He made a Hall of Justice, but also made a house for Pharoah’s daughter, a foreign bride who led to idolatry (1 Kings 7:8; 11:1-8; see Deut 17:17). Solomon was not faithful to his obligations to God or his people.

God’s faithfulness shines even brighter next to the guttering candle of the people’s leader. There is no small irony when Solomon prays, “O LORD, God of Israel, there is no God like you in heaven above or earth beneath, keeping covenant and steadfast love (ḥesed) for your servants who walk before you with all their heart” (1 Kings 8:23). Solomon invokes the language of mutual obligation (God keeps covenant; servants walk with all their heart) but he has not walked in that way. The refrain, “God’s steadfast love endures forever” (1 Chr 16:34, 41; 2 Chr 5:13; 7:3, 6; 20:21; Ps 100:5; 106:1; 107:1; Jer 33:11), is heard from many tongues. It is a drumbeat of the people in response to God’s mighty deeds in Psalm 136. It sounds even when Jerusalem and her temple has been destroyed because of the unfaithfulness of her leaders (Lam 3:22, 32).

Potential for the Preacher
 

The preacher can tell those stories, sound that drumbeat, and sing the song about God’s steadfast love that soared over the broken temple and promises. When Ezra returned to Jerusalem to rebuild the temple, he and the people had a renewed sense of how their lives were intertwined with God. Laying the foundation demonstrated both God’s action on their behalf and the people’s renewed action towards God. We feel their joy and why they would sing, “For God is good! For his steadfast love endures forever towards Israel” (Ezra 3:11)!

The problem of preaching ḥesed is solved and its potential is reached by avoiding the abstract word “love” and instead telling the stories of God and God’s people in action. I’ve shared a few; more can be found in Isaiah, Jeremiah, Hosea, Micah and Zechariah—and in the stories of believers today who trust their lives are intertwined with the God who made them, who is faithful even when they are faithless, who creates a community of actions that show steadfast love.

The Lamb of God

What does John mean when he calls Jesus, "the Lamb of God who takes away the sin of the world" (John 1:29)? We use this phrase in our liturgy, singing the "Lamb of God" (Latin: Agnus Dei)  before receiving communion and we should know what we mean!

Many Christians immediately think of this phrase in terms of the theory of substitutionary atonement that goes back to Anselm of Canterbury (11th century) that goes like this: God's justice has been violated by human sin and must be satisfied by a human being. Jesus, being both human and divine, then dies in our place in order to satisfy divine justice. In this way of thinking, sacrifices are made to satisfy God's judgment, but ordinary lambs have only temporary and limited value. Jesus as the Lamb of God has infinite value to take away the sin of the world.

The problem with this way of thinking is that none of the five kinds of sacrifice discussed in the Hebrew Bible is substitutionary. Christian Eberhard summarizes research in The Sacrifice of Jesus that shows that Israelites and early Judaism understood sacrifice as finite humans approaching to an infinite God. The point of a sacrifice is not that the animal is substituted for a human being, but relationship. The primary word for sacrifice in the Hebrew Bible is qorban, which comes from the verb to mean "to come close" ("offering" in Lev 1:2; see the verbal form translated "draw near" in Exodus 16:9). Grain sacrifices are the most common kind of sacrifice Israelites offered (e.g. Lev 2:1). When we think of "sacrifice," we shouldn't think of the death of an animal as primary, but a relationship between two unequal parties around food--the kind of relationship people have when they meet to have a meal together.

If the first problem is a misunderstanding about sacrifice in the Hebrew Bible, the second problem is the two parts of the phrase "Lamb of God" and "takes away the sin of the world." How do these two parts fit together? Traditional solutions include: the Passover lamb (Exodus 12:21-28), the suffering Servant (Isaiah 53:5-12), the scapegoat (Leviticus 16:6-10), Isaac’s substitute (Genesis 22:1-14), the daily offerings in the temple (Exod 29:38-46), the sin offering (Leviticus 4:32-35), and even the apocalyptic Lamb who buys back saints with his blood and is victorious over the kings of the earth (Revelation 5:9; 17:14). Not all of these solutions focus on lambs; for example, the scapegoats are goats; the daily sacrifice and sin offering have the option of a lamb, but are usually a bull or goat. The suffering Servant is compared to a lamb (Isa 53:7) but is never referred to as "the Lamb of God" and does not "take away the sin of the world" but suffers because of our iniquity.

The best solution is to see that the evangelist John has fused the Passover Lamb with a view of Sin as a cosmic power that captivates humanity. John especially portrays Jesus as the Passover Lamb: (1) he is crucified at the time when the Passover Lambs were slaughtered (John 19:14); (2) he was given wine to drink on hyssop, and hyssop was used to smear the Passover Lamb's blood on the doorposts (Jn 19:29; Exod 12:22); (3) John highlights that Jesus' legs were not broken, just as the Passover Lamb may not have any bones broken (Jn 19:36; Exod 12:46). Jesus is portrayed as the Passover Lamb, the one whose blood protects the household from the angel of death and the one who opens the way out of slavery and into freedom.

The twin focus on protection from death and way out of slavery seems to be the connection with sin. In John, Sin is cosmic power that enslaves humanity and brings death. Jesus says, "Very truly, I tell you, everyone who commits sin is a slave to sin. (Jn 8:34). Just prior, Jesus is teaching in the treasure of the temple and he describes his audience as "in Sin", as if it is a location or sphere of power that leads to death (Jn 8:21). Just as Jesus dwells with his disciples in a life-giving relationship (Jn 15:5; see Jn 1:38-39), sin dwells in those who self-righteously claim they can see (Jn 9:41). For John, "take away" can mean "move from one place to another" or figuratively "destroy" (for example, the Roman Empire may "destroy (lit. take away) both our holy place and our nation" (Jn 11:48; see also 1 John 3:5).

Therefore, we should understand the identification "the Lamb of God who takes away the sin of the world" to mean, "Jesus is the one who will function as a kind of one-and-for-all-time Passover Lamb that brings rescue from the slavery of sin and protects us from and destroys its death-dealing power." We could further explicate the focus on the blood of Jesus as the protective agent, just as the Passover Lamb, but we've done enough for one blog post!