Friday 12 May 2017

The Nature of Christian Work


A hymn that I learned to sing in college says, “We’ll work till Jesus comes.” Because there is such a thing as Labor Day, this post deals with the nature of Christian work. The passage we will meditate upon, however, is not quite conventional. In fact, at first sight, Luke 8:1-3 does not seem to offer much about the nature of Christian work, but actually, it offers three fundamental things about Christian work that all Christians should know about.

Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.


Unnamed and Unpaid

One of the interesting things about this passage is the fact that apart from the three named women—Mary Magdalene, Joanna and Susanna—all the other women are unnamed. The only description we have from the text about these workers are that they are “some women” (8:2), “many others” (8:3), and “these women” (8:3). Many of these active workers who travelled with Jesus “from one town and village to another” (8:1) were basically unnamed. Maybe there were so many that it was simply too tedious to write all of their names. Maybe they were coming and going because they had obligations elsewhere so they were not really prominent. Maybe they had quiet and shy personalities that made them less noticed. Whatever the reason was, there were many women workers who accompanied Jesus who remain unknown to us today.

This is one of the natures of Christian work: anonymity. Majority of the workers of the kingdom are unnamed heroes. These are workers who are unrecognized and unappreciated. They are nameless, faceless, and invisible. They are hiding behind the curtains, unwilling to receive the spotlight. But they are there, doing the work of the kingdom alongside those who are under the spotlight. To be honest, given our fallen human nature, it is hard to be nameless. We feel that it is unfair to be unrecognized. It is hurting not to be appreciated. It is hard not to desire recognition, appreciation and applauses. But if we listen to the words of Jesus, this was precisely what He wants us to do: “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (Matt 6:1-4).


Help and Support

The passage says that these nameless women followed Jesus wherever He went and “were helping to support Him and the disciples” (Luke 8:3). The Greek word used for support is diakoneo, which literally means “to serve.” The word can actually refer to any activity or ministry, which is why even scholars have yet to reach a consensus about what specific kind of service these women were doing. What is crucial, however, is that while Jesus and the disciples were preaching, teaching, and healing, the nameless women served in other ways. While Jesus and the disciples were fulfilling their roles, these women were also fulfilling theirs. This was what Paul admonished about in Romans 12:6-8, “We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully” (Rom 12:6-8).

The word diakoneo is very important, particularly because it means serving in whatever way is needed. Furthermore, if we compare these unnamed women to the named male disciples, we actually see such striking contrasts, which also enables us appreciate the lives of these women.

First, the women stepped back and out when it was needed. In contrast to their self-effacing attitude, we see the disciples who were already at the forefront arguing with each other about who was the greatest among them: “They came to Capernaum. When he was in the house, he asked them, ‘What were you arguing about on the road?’ But they kept quiet because on the way they had argued about who was the greatest (Mark 9:33-34; also 10:35-41). The women disciples stayed behind the curtains and served silently and joyfully even without being recognized, while the disciples who were already seen by other people were still competing for even greater status. The women did not compete with the disciples for prominence and recognition. They did not occupy key roles where people can see them. They were serving behind the scenes. They were invisible to many people. The women exemplified the true meaning of diakoneo, because to serve is to do anything that is needed to be done without being recognized.

Secondly, the women stepped up and in when they were needed. Again, diakoneo means serving by doing whatever needs to be done. The contrast with the disciples is again striking. In Luke 9:1-3, when Jesus was welcomed by the people, the disciples were at the forefront while the ladies were at the background. But the moment Jesus was arrested, there was a reversal of roles. The disciples went at the back (in hiding!) and the women stepped out. Apart from John, the disciples were nowhere near Jesus at the crucifixion, but women were “near the cross” (John 19:25). The disciples were nowhere to be found when Jesus was laid down in the tomb, but “the women who had come with Jesus from Galilee followed Joseph and saw the tomb and how his body was laid in it” (Luke 23:55). It is customary in Jewish culture that when someone dies, the family members and closest friends should bury him or her. In the case of Jesus, the disciples were too afraid to even honor Jesus in His burial. His burial was handled by a not-well-advertised disciple Joseph of Arimathea, and surprise: unknown women. The disciples were unwilling to visit the tomb for fear of the Jews, but the very first thing the women did as soon as Sabbath was over, was to visit the tomb to serve the body of Jesus (Luke 23:56-24:1). These women were not afraid of the religious leaders. They did not care for their lives so long as they can serve Jesus even in his death.

What does diakoneo mean? To serve wherever, whenever, and whatever is needed to be done, especially the things that nobody wants to do. This is the comparison: the disciples were at the forefront during the glory days of Jesus and the women were only working behind the scenes; in Jesus’s humiliation, the disciples were hiding and the nameless women were the ones so courageous at the forefront.


Out of their Own Means

The women were not only unnamed and were willing to perform whatever service is needed wherever and whenever the needs arise, they were also helping in the ministry of Jesus “out of their own means’ (Luke 8:3). They were helping Jesus according to their own capacity. They did not rely on the help of others in order to help Jesus. They did not look at the wallet of others, but looked into their own purses, and they helped out of their own savings. We see this sort of story in Moses. When God called him, Moses was very reluctant because he did not see himself as a man of many talents and capabilities. But God asked him a very simple question: “What is that in your hand?” (Exo 4:2). God was not looking for something that Moses did not have. In fact, God used Moses in accordance to what Moses already had: a simple staff. This was the same with the women who served with Jesus. They served out of their own means.

Like these unnamed women, our required capital in serving is not much. These women were not the richest or even the most socially influential. In fact, as Herman Henstrickx commented, “these women came mostly from the lower and poorer strata of Jewish society and that they combined what economic resources they possessed to offset the cost of Jesus’ itinerant ministry. They majority of them were probably single (unmarried women, widows, divorced women and, with less certainty, former prostitutes) for only women of single status enjoyed some personal and economic independence.”[1] These women did not have much. They served out of their own small means. This is another meaning of diakoneo, serving not only whenever, wherever and whatever is needed to be done, but also however one might be able to do it.


Conclusions

Imagine a job hiring where the recruitments conditions are that you will not be recognized; in fact the company does not even want to know your name; you will stay at the background and are not allowed to compete for attention with the big guns; you will work hard but you will not be getting any applause; you will not be paid, and most importantly; you will need to use your own money and resources in order to work. Then there is a big PS: Be prepared that when your bosses do not show up for work, without previous notice you will be required to do their abandoned responsibilities.

Not many people are willing to work under these harsh conditions. There is no earthly gain. There is only sacrifice. In fact, most of the times, these people hear more criticisms and suggestions about how they might do their job better, than hearing words of encouragement and appreciation. But this is the life of service and work that we are called to do as Christians. The church is recruiting unnamed and unpaid supporters who would minister out of their own means. These are the people who would be involved in the harvest.




[1] Herman Henstrickx, The Third Gospel for the Third World, vol 2B (Collegeville: Liturgical Press, 1998), 113-7.

Easter: Peter Reinstated


The Easter story deals with hope when it presented the transformed lives of the disciples. The death of Christ rendered them hopeless, but the resurrection gave them hope. The resurrection also deals with faith in the story of Thomas the doubter. Thomas’ faith in Jesus Christ was shaken because of Jesus’ death, but Jesus appears to Him to restore His faith and confidence in Him. In this post, the greatest of the triad—love—will be highlighted. This is just proper, because if at the cross God showed His love for us, during the resurrection days, God asked about our love for Him. The reading is from John 21:15-17

When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” 16 He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” 17 He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep.”


Do you love me more than these? (15:15)

The setting of John 21:15-17 is that of a breakfast over fish (21:12). It was in the context of this communal gathering that Jesus opened His mouth and directed a question to Peter: “Simon, son of John, do you love me more than these?” (15:17). I can imagine the tension here. The question was addressed only to Peter, not to the whole crowd. Jesus locked His eyes on to Peter and asked him of his love for Him in the presence and hearing of the other disciples. This must have been a very awkward moment. The disciples all knew the not-so-distant-blunder of the outspoken Peter. They can remember how Peter publicly declared, “Even if I have to die with you, I will not deny you!” (Matt 26:33-35; Mark 14:29-31; John 13:37; 15:12-13), and also how Peter also publicly denied Jesus Christ three times (Matt 26:69-75; Mark 14:66-72; Luke 22:54-62; John 18:16-18, 25-27).

Jesus’ question to Peter was like a knife wrenched in his heart, but the fang of the question was probably intended by Jesus. The question about our love for God is not a private question between God and us only. There is no such a thing as secret love for God. God asks the question of our devotion to Him in the presence of our close friends and family members. The question stings painfully because like Peter, these close friends and family members are the ones who know us and our blunders. To answer the question in public is scary, because the eyes and ears of many are attentive to us. But there is no other way. God demands that our love for Him be made public and for the world to see.

The first question is very interesting. What do the “these” refer to? Leon Morris argues that the “these” does not refer to the other disciples. Jesus was not asking if Peter loved Him more than how the other disciples love Him. Rather, “these” refer to the fishing paraphernalia. The question, therefore, is “Do you love me more than fishing?” It sounds like a simple question, but it actually is quite profound. Jesus was asking Peter about his future. It was a question of Peter’s way of life. It was a question of career choice.[1] Was Peter going to be a fisherman or an apostle? Let us remember that the disciples went fishing at the instigation of Peter (John 15:3). This is interesting because for one week, the disciples locked themselves in the room (John 20:19, 26), and the story of John 21:1-14 was the first time in the resurrection narratives that the disciples voluntarily went out, and their purpose was to fish. It would appear that Peter was going back to His old career as a fisherman. They no longer feared the Jewish leaders because the act of fishing symbolized that they have returned to their old lives and have moved on. Their Jesus experience and commitment were over. When Jesus asked “Do you love me more than these?” He was asking if Peter loved Him that He would go back to His calling to be a fisher of men (Matt 4:19). When Peter said “Yes Lord, you know that I love you,” the immediate response of Jesus was, then “Feed my lambs” (John 15:15).


Do you truly love me? (15:16)

It seems that Jesus was not satisfied with Peter’s affirmation, because Jesus asked Peter again: “Simon, son of John, do you truly love me?” (15:16). Again, it is good to remember that Jesus’ questions to Peter were in the presence of the disciples. If the first question created an awkward atmosphere, the fact that Jesus asked the same question to Peter might have further thickened the air. But Jesus had the right to ask the question again, because Peter did not really answer Jesus’ question in the first instance. This is more obvious in the original Greek manuscripts:

            Jesus: “Simon, son of John, do you love (agapas) me more than these?” 
Peter: “Yes, Lord; you know that I love (philo) you.”
Jesus: “Simon, son of John, do you love (agapas) me?” 

Thus, the reason Jesus asked Peter the same question again was that Peter did not answer Jesus’ question in the first place. Jesus was asking if Peter love Him in an agape way. Agape is the kind of love that God has for humanity. It refers to God’s faithful love—a love that never lets go. It is love that is willing to make a sacrifice for others to the point of death (Rom 5:8; 1 John 3:16). Jesus was asking Peter if he had this kind of love for Jesus. But as we see in 20:15, Peter actually avoided the question and literally said, “Yes Lord, I have a brotherly affection for you.” Basically, Peter said something like: “Yes Lord, I love you but not the kind of love that you are expecting from me.” Jesus was bro-zoned by Peter!

Jesus asked Peter again because Peter’s response was disappointing. Jesus wanted him to love Him with all his heart, soul, body, and mind (Matt 22:37), but Peter’s commitment was limited. In fact, Peter was actually shameless, because his response to Jesus’ second question was the same as the first one:

Jesus: “Simon, son of John, do you love (agapas) me more than these?” 
Peter: “Yes, Lord; you know that I love (philo) you.”
Jesus: “Simon, son of John, do you love (agapas) me?” 
Peter: “Yes, Lord; you know that I love (philo) you” (John 15:15-16).

Maybe the reason Peter responded in this way was because He no longer dared to be arrogantly sure in front of others again. He was afraid that He would fail again. He knew himself better now. He once proclaimed his undying commitment to Jesus in front of the other disciples, and he failed miserably in fulfilling his words. So this time, in the presence of the disciples, He did not dare to be so sure again. But you know what, it was precisely what Peter did not want to say that Jesus wanted to hear. Jesus wanted to hear from Peter his confession again. Jesus was challenging Peter to be so valiant again. He wanted Peter to express the same level of devotion for Him before his denials. Jesus was challenging Peter and us today if we can love Him in the same way that He loves us.


Do you love me? (15:17)

Jesus was not satisfied even after asking Peter twice, and receiving Peter’s response twice too. In John 20:17, it says that “He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” Jesus was a persistent stalker. He asked the same question a third time, and but what was Jesus’ focus this time?

It would appear that Peter’s love and commitment to Jesus has turned somewhat cold when Jesus died. He no longer had the same passion as before for Jesus Christ. He went back to fishing and when asked if he loved Jesus, he responded that he loved Jesus as a brother or friend. Something happened to Peter’s love when Jesus died. He lost his motivation. He lost his zeal. He lost his vigor. He lost the fiery love that he once had for Jesus.

The third question is actually probably the most important. Whether we like it or not, Peter did not want a crucified Messiah. He was expecting a victorious political king. This is why when Jesus said that He would suffer and be killed, Peter rebuked Jesus sternly (Matt 16:22; Mark 8:32). Peter loved the Jesus who was popular and was going to be the political liberator of the nation of Israel. Peter wanted a victorious Lord, not a failed revolutionary. Peter wanted a Lion, not a Lamb. Again, his actions of going back to fish and his affirmation that he loved Jesus only as a brother indicate that something has changed in his heart. Jesus’ third question asked Peter if he still loved Him even though He was not the person Peter wanted and expected. Jesus was a crucified Messiah. Would Peter still follow Him? Would Peter love Him even though He was not the man he wanted?


Conclusions

Jesus asked Peter three times. The same questions apply to us today. In the first question, Jesus is asking us if we love Jesus more than we love our career and our future and is comfortable for us. In the second question, Jesus is asking us if we love Him the way He loves us. In the third question, Jesus is asking if we love Him as He is, even though He does not respond to our prayers, even though He seems silent, even though He is not granting our deepest desires? We have expectations about God and how He should work in our lives, but these expectations often fail. Do we love Jesus the way He is?


[1] Leon Morris, The Gospel of John (rev. ed., Grand Rapids: Eerdmans, 1995), 767-72.

Easter: Peace and Forgiveness

Christ is risen! We are celebrating this. So in our gatherings there is a lot of great music, there is a celebratory spirit, there is a lo...