The Mission Continues (2)
The Jesus Mission Continues • Sermon • Submitted
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· 8 viewsWe need a community that cares more about living in holy community than being rign.
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To get a glimpse, however faint, of the purpose of God for us in and even beyond our culture is a welcome development. The Gospel when it is accurately understood and perceived is like a star shining out into the void of space to touch every corner with its light. But wherever the Gospel is grossly misunderstood it is like a blackhole slowly, stretching the fabric of light into atomistic nothingness. Reducing it down, down, down, down into such small fragments that the light is no longer visible. I think this happens when we live in abstractions and no longer see ourselves in the grand story of the Scriptures. When we care more about ideas or finding abstract Torah-nuggets or Jesus sayings to make live more mentally “bearable.” Or when we piecemeal our faith: one part the culture and one-part religious talk.
And the worst is the last. When we care more about being “right” rather than living in holy community. It sucks the light of the Gospel out of the universe. We lose the concreteness of the Gospel that stares at us like a friend threw an open window. When we seek to be right, we trade the concrete actions of love for the abstract. We eclipse the light of the Gospel with a need to be a somebody in the right. Poets refuse this by nature, much like Emily Dickenson’s poem:
I’m Nobody! Who are you?
Are you—Nobody—Too?
Then there’s a pair of us!
Don’t tell! they’d advertise—you know!
How dreary—to be—Somebody!
How public—like a Frog—
To tell one’s name—the livelong June—
To an admiring Bog!
It is not that the light of the Gospel is ever extinguished. The Light of God is not like a light bulb turned on and off or needing power to run. He is pure light but you can eclipse the Light. When you stand in front of it to be a somebody who is “right.” An eclipse of the Gospel takes place as you try to become a moon for light. But, the light of the Gospel will prevail and even the moon can’t block its light forever.
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The light of the Gospel is beautiful. Like a star pulsing its light from the deep recesses of space. Dorothy Sayers once named the Christian Gospel, “the most exciting drama that ever staggered the imagination of man.”[1] But when we seek to just be a Christian somebody who is “right;” rather than, living in holy community with our wives, children, neighbors and congregation what a boring story we are writing, what a terrible eclipse we are making.
Here is the real rub and I can speak from personal experience when I tell you that the greatest trouble being a Christian is it is such a daily sort of thing. And at some point between waking and sleeping it is hard for me to slow down the gravitational pull towards being a somebody who is “right.” After-all, I got two degrees in being right in the Bible. I often remind my kids that I am 43 years old and that is why I am right. I convince myself that I am right in my job because of experiences. And, internally I make lots of daily sort of choices because it is the right thing to do: say I love you, make coffee for Lauren, give a hug, etc. I like being right and I like doing right things. I just don’t realize how daily my love for being right eclipses living in holy community.
I know the difference between the eclipse of being right and living in holy community. My 10-year-old reminds me each day. She gets into my morning and evening rituals with a hug. A hug that is always spontaneous born out of her warm affections for me. Every warm hug of hers breaks the cold ice of my being and doing right. Her hug is my call back to the warmth of the Gospel.
If we are going to be serious about our mission statement, “To inspire all people to wholeheartedly follow Jesus” then the Gospel has to warm up the world between our waking and sleeping, defrost our cold routines, speeches, habitual “Right” responses, thought patterns and social reactions. The warm Gospel that says:
“Kiss me—press your lips softly and then hard against mine! Yes! For your love is more intoxicating to me than the best and most potent of wine.”
(Song1:1–2, Michael Vowell Translation)
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The Gospel must enlighten and warm-up our conduct, our everyday interactions but not from the outside, from the inside, from deep within and below our cold exterior. A disciple of John the Apostle who became a pastor in Antioch was hugged by the light of the Gospel when he said:
“The Christian Has No Authority Over Himself.”
That is what Emily Dickenson said, “I’m Nobody! Who are you? Are you—Nobody—Too?” It is what the Lover said in the song, “Your love makes me loose control of myself.” I can’t be a somebody who is right because I don’t even have the authority over myself to make myself do the right or be in the right. I am not right, I am overflowing with love.
This is not easy wisdom to swallow like Herman Melville said in Moby Dick, “There is a wisdom that is woe; but there is a woe that is madness.”
Paul in his to Philemon is at his pastoral finest, offering a wisdom that was a “woe.” He does not seem to care at all about what it means to for Philemon “to be in right” because all Paul can see is living in a Holy Community, a living that is controlled by Love. And here is the real razzle-dazzle, he refuses tot command “the right thing” but somehow the right thing is born out of the womb of love.
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Let’s prepare our hearts to receive God’s Word by reciting the “ha-foke-bah”
Ha-Foke-Bah
Ha-Foke-Bah
De-Cola-Bah
Ha-Foke-Bah
Ha-Foke-Bah
Mashiach-Bah
Turn it, and turn it, everything you need is in it.
Reflect on it, grow old and gray with it.
Do not turn from it.
The Messiah is in it.
I, Paul, am a prisoner for the sake of Christ, here with my brother Timothy. I write this letter to you, Philemon, my good friend and companion in this work—also to our sister Apphia, to Archippus, a real trooper, and to the church that meets in your house. God’s best to you! Christ’s blessings on you!
For this reason, although I have great boldness in Christ to command you to do what is right,
I appeal to you, instead, on the basis of love. I, Paul, as an elderly man and now also as a prisoner of Christ Jesus,
appeal to you for my son, Onesimus. I fathered him while I was in chains.
Once he was useless to you, but now he is useful both to you and to me.
I am sending him back to you as a part of myself.
I wanted to keep him with me, so that in my imprisonment for the gospel he might serve me in your place.
But I didn’t want to do anything without your consent, so that your good deed might not be out of obligation, but of your own free will.
For perhaps this is why he was separated from you for a brief time, so that you might get him back permanently,
no longer as a slave, but more than a slave—as a dearly loved brother. He is especially so to me, but even more to you, both in the flesh and in the Lord.
So if you consider me a partner, accept him as you would me.
And if he has wronged you in any way, or owes you anything, charge that to my account.
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The verses I want to focus on for the duration of our time together are:
For this reason, although I have great boldness in Christ to command you to do what is right, I appeal to you, instead, on the basis of love. I, Paul, as an elderly man and now also as a prisoner of Christ Jesus,
Here we have the warmth and brilliant light of the Gospel un-eclipsed by somebody trying to be right. These two verses pierce into the murky and disturbed waters of the individual’s free-will. These are in fact very tepid and dark waters. Most people would prefer a Moses approach to the waters of free-will: command them to part. The Jesus approach asks us to trust him to walk on the waters of free will while they are raging. He bids us to “come” with the seas raging all around. It is a mystery to me how the Law fails to get the love it commands but the Gospel gives away love and gets a love back it does not command.
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In our text, there are three primary people involved: Philemon, Paul, and Onesimus. Philemon is the one the letter is addressed to; and the colony of heaven at Colossae met and worshiped in his home. Philemon was surely a man of good and respectable social standing. He must made a good living and was a generous person with his house, making meals, and entertaining other Christians in his living room. He has a spacious life, he is a somebody.
Paul, on the other hand, is a prisoner somewhere in Rome in his late 50s. He is an elderly man by 1st century standards. He is restricted and loosing social status and standing. His social currency is just about depleted amongst his fellow Jews and non-Jews. He is a nobody to most of the somebodies.
Onesimus is slave, a fugitive slave, that belonged to Philemon. Onesimus was dependent on Philemon for his very existence and as a fugitive slave, Philemon has rights over his life. Dio Chrysostom (pronounced – chris-sauce-tum), a popular orator in the 1st century c.e., spoke for the Mediterranean consensus when he defined slavery as the right to use another man at pleasure, like a piece of property or a domestic animal (XV.24)[2] He was a nobody to everybody.
We must not think of slavery according to our recent past understanding of slavery. That abomination. Slavery in the 1st century was not racially fueled nor did it target a specific kind-of-people. Slavery happened because you were born-a-slave, kidnapped or sold as a slave, an enemy combatant made into a slave, or freedman who sold himself into slavery to pay off debt or climb the social ladder. That does not mean that the slavery of the 1st century was somehow kinder or noble, it was still slavery and a person only had status or rights to the degree that his master gave those rights. This was called the “Patriarchal Context” defined by “household codes.”
Onesimus was the slave a Christian leader Philemon. Philemon probably taught a lesson or two on “freedom in Christ.” As long as you stay abstract and just talk about the concept or idea of freedom there is no hope for Onesimus. But I think Onesimus thought concretely, “Freedom means not being a shackled to any man.”
In the first century, Onesimus was not “Right” in what he thought. Because what was “right” was social structures. Onesimus lived in a world where he was “Not right” because he was “Not Free, a Slave.”
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Over the years Christians have assumed that Paul thought he was at the top of the structure, the most right of the right. Kind of throwing his proverbial weight around as an Apostle.
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This grossly misunderstand the Gospel and our passage.
For this reason, although I have great boldness in Christ to command you to do what is right, I appeal to you, instead, on the basis of love. I, Paul, as an elderly man and now also as a prisoner of Christ Jesus,
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Paul is not trying to subtly manipulate Philemon through his Apostolic authority. He is not attempting to put pressure on him emotionally or spiritually.
For this reason, although I have great boldness in Christ to command you to do what is right, I appeal to you, instead, on the basis of love. I, Paul, as an elderly man and now also as a prisoner of Christ Jesus,
James Dunn points out that the “boldness” that is mentioned here in our passage is unexpected because “of the disparity in status or condition of the speaker in comparison with the others mentioned in context.” In this case Paul would be acknowledging Philemon’s social status and the unexpectedness of a prisoner in a Roman jail ordering a man of high social status about.[3] Prisoners, in the Roman worlds, were on a rung below Slaves.
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Let’s really think about this historical situation. Paul is writing a letter to a man of very high standing asking him to release and forgive a fugitive slave. This is not abstract. He is asking him to make Onesimus a free citizen and to not charge him for a financial theft or crime.
“I wanted in the worst way to keep him here as your stand-in to help out while I’m in jail for the Message. But I didn’t want to do anything behind your back, make you do a good deed that you hadn’t willingly agreed to …If he damaged anything or owes you anything, chalk it up to my account.” (Philemon 13-14, 18, The Message)
He is asking the hardest thing of Philemon: Would you seek to live in holy community instead of living to be right? He wants Philemon to see Onesimus as a brother not a slave-brother. He wants Philemon to let Onesimus wake up each and decide which side of his face he wants the wind to blow upon. He want Philemon to take Onesimus name off of his debtor list and put him on his family list. He wants Philemon to live in holy community instead of right community. The Gospel does not create a community of somebodies who are “right.” It is a bunch of nobodies, by the world’s stands, living a holy community. Don’t let the word “Holy” scare you (Kaddosh in Hebrew, Agios in Greek). Holy is defined by God who is ultimately love. We just forget much like Bilbo Baggins forgot Gandalf:
“I don't think I know your name.' said Bilbo Baggins to Gandalf.
'Yes, yes my dear sir and I do know your name Mr. Bilbo Baggins. And you do know my name, though you don't remember that I belong to it. I am Gandalf, and Gandalf means me.”
God would say, “My Name is Holy, and Holy means purest love, I am Holy, and Holy means me.”
Living in holy community just means living towards one another according to the depth and breadth of all of God’s love.
Love releases people from shackles. Love does not hold onto debt. Love does not seek its own social status and importance. Love keeps no record of wrong.
Philemon would have to giving up being right to live in holy community. He would now appear weak and wrong in the world’s eyes if he answers positively to Paul. You can almost hear the chatter, “If Philemon does not hold Onesimus accountable then other slaves, well they will think they can get away with anything. Do it for the greater good of society Philemon! Do what is right!”
For this reason, although I have great boldness in Christ to command you to do what is right, I appeal to you, instead, on the basis of love. I, Paul, as an elderly man and now also as a prisoner of Christ Jesus,
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Philemon must have asked himself this question, “Why should I give up being right?” Paul could have commanded the right thing to do. Then Philemon could have at least hung his hat on “doing right by the Apostle.”
Paul runs from this option. He emphasizes his status as a Nobody. He has admitted to being “elderly.” Don’t get any mistakes in your mind that being “elderly” gave priority to your wisdom in the 1st century. People were as ignoble and snobbish towards older people and there wisdom as they are today. They said like many today, “You’re from the old world and behind the times.” Even though Leviticus 19:32 calls us to rise in the presence of our elders, a physical action that matches our inward respect for there wisdom, people did not do it then and don’t today,
“You are to rise up in the presence of the gray-haired and honor the presence of the elderly. So you will fear your God. I am Adonai.
Age did not make Paul “right.” And, being a jail-bird, was hardly likely to motivate Philemon. No matter how noble we may view being jailed for the Gospel, Paul’s social status was way too low to influence a high-browed person like Philemon. Paul has no social ground or currency to stand on. The ancient world did not trade in victim currency like we do in our culture today. Paul was not even a “zero” by ancient standards, he was a negative 3 on the social scale.
Why should Philemon do anything since he is right to do what he wants according to the culture? Paul is at his pastoral best at this moment. His pen does not miss a stroke.
“I appeal to love.”
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Just 4 words, that is all it takes. Say them slow, let their light reach deep and hug your soul. Paul is saying to Philemon that the first time we got a real glimpse of a God hug, we got a glimpse of love. When the thundering, clouds, lightning bolts were removed, when God became a man at a specific time in a specific place, we beheld his form: full of grace and truth. That love touched lepers, embraced an adulteress, hugged a whore, walked and talked with religious leaders. Love never sought to be right or be the right kind of somebody, love looked out and never within. Love was more than a good neighbor but an unflinching covenant partner, willing to stay married to his whoring bride for her sake and hers alone.
Paul is saying, “I call to the witness stand of your heart Love Himself, Love Incarnated, Jesus.” Paul says just for a moment hear the witness of love instead of hearing culture tell you that you are right. Instead of your education. Your work experience. Your friends. Your family. Don’t you hear Love saying He owns no slaves but only freemen, just like me, voluntarily making ourselves His slaves. Listen to Love testify to the status He gave an adulteress at his social expense, or the standing Love gave to a tax-collector named Matthew.
“I appeal to love.”
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Last week, we lost a brilliant singer who was famous for saying, “Stop! In the name of Love.”
For Paul, the first word on any matter and the last word is, “I appeal to love!” God’s life is conjoined to love, inseparable and unremovable. We can’t make up this life of God the life of God’s holy community is revealed as love in the Scriptures. “For God is love.” The first word is the first hug, “God’s Love” and the last word is the best hug, “God’s Love.” If we fail to maintain this then the whole Gospel is sucked out into a black-hole and everything becomes hopelessly muddled and sick. We give up living in a holy community for living in a being right community.
What a wise pastor Paul is to Philemon. He knows that holy living cannot be squeezed out of a bottle like ketchup. He knows that spiritual transformation cannot be forced. It is grown. Grown inside of a person. He knows that no amount of external pressure, mental, physical, or emotional, can increase or stimulate the life of love that flows from Jesus. It is up to Philemon. It must be his choice. A choice that comes from deep within. Paul will not impose on Philemon, will not define for him what to do. Tell him the “right thing to do.” He knows Philemon must come to this decision by his own free-well (Phil 3). Paul is water-walking not water-splitting.
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What Paul is doing is rare. When I know what is good for someone, I want to make the person do it. After all, it is for their own good. I want to develop the strategy for them to ensure the best results will take place. I use to say, “God loves you but Michael has good plan for your life.” I have stopped saying that even as a joke because it is always a mistake.
Paul’s way is the only way, “I appeal to love…that your goodness might not be an act of compulsion but one your own free will (Phil 9, 14). It is funny to me how similar Paul sounds to Mordechai in the book of Esther. The Jewish community in Susa was a slave community, the lowest on the social ladder. Esther was a recently turned Queen of the Harem. She has everything to lose in helping. Mordechai reminds Esther that God’s love is active but not particular in who steps up:
If you keep silent at this time, liberation and deliverance will come to the Jewish people from another place, but you and your father’s house will be destroyed. Who knows, perhaps you have come to your royal position for such a time as this.”
Paul and Mordechai are saying the same thing. Change is coming because it is in God’s nature to change the world to meet His standards. You can get to decide what side of history you want to stand on. There is no compulsion here. Your not so special that you are the only one. You could just simply be the one, right now, in this moment.
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Philemon also does what is rare. He decides to let the Gospel shape right living instead of “being right.” How can I even suggest Philemon let Love shape his internal moral compass? Well, good question. First, we are reading this letter. If he wanted to, he could have burned it the minute Onesimus handed it to him. Probably nobody would have ever known and even if they did know most would have said Philemon “was right” to destroy the letter. This letter is considered one of the most authentic Pauline letters that we have. Second, in a later letter to the colony at Colossae Paul writes:
My good friend Tychicus will tell you all about me. He’s a trusted minister and companion in the service of the Master. I’ve sent him to you so that you would know how things are with us, and so he could encourage you in your faith. And I’ve sent Onesimus with him. Onesimus is one of you, and has become such a trusted and dear brother! Together they’ll bring you up-to-date on everything that has been going on here.
Philemon released Onesimus. His name means “useful.” And even though Philemon might have considered him “useless” at a certain point because of love he becomes doubly useful. Last, that disciple of John named Ignatius tells us that later after Timothy was martyred in Ephesus, Onesimus took his place and pastored the colony of heaven at Ephesus. Perhaps it was by observing the outcome of Onesimus life that Ignatius could say:
“The Christian Has No Authority Over Himself.”
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In this brief little letter, we get a glimpse, however faint, of the purpose of God for us in and even beyond our culture. The purpose of God in our culture is to establish God’s colonies all over the globe. The purpose of God is not for us to join with culture but go beyond our culture.
If I am understanding Paul, I see little to no interest in Christian performance as such. He is not at all concerned that we are looking good to the world or to one another. That is cheap. The life of faith is not cheap behavioralism or legalism. It’s not about some grim rule of God over your life nor is it about cheap advice meant to make your life cushy and better. Get rid of those thoughts.
Thomas a Kempis, in what may the best book ever written on the subject at hand, The Imitation of Christ, wrote this parting challenge for us: “So many people are kept back from spiritual growth, and from tackling their faults in earnest, by one single fault – running away from difficulties; we don’t like a tussle.”[4]
We face an uphill tussle. We have to work hard to let the love of God go deep inside of our value system. We have to guard our hearts from letting the cultures value system get deep inside of us. It is a real tussle, more like a battle.
We can’t do this on our own. We need to gain strength from Kempis prayer, “O Lord! Make that possible to me by grace, which I find impossible by nature.”
I want ALL PEOPLE to come to BES and find a group of people who care more about living right than being right. Who care more about Love than about Commands.
I want to live this way, the Jesus (Yeshua) Way. And I want to do it with you.
Amen.
[1] Dorothy Sayers, Letters to a Diminished Church: Passionate Argument for the Relevance of Christian Doctrine, p. 1
[2] As quoted in S. Scott Bartchy, “Slavery: New Testament,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 66.
[3] James D. G. Dunn, The Epistles to the Colossians and to Philemon: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: William B. Eerdmans Publishing; Paternoster Press, 1996), 325.
[4] Thomas à Kempis, The Imitation of Christ , translated by Ronald Knox, I.25.3