Relationships & Confrontation PART 2: Confrontation Between the Body of Christ and the World
Jesus is neither level-headed nor reasonable. And there is a difference between how Jesus confronts religious authorities and unbelievers.
In Transforming Power, Robert Linthicum reminds us that in the book of Luke there are 133 stories involving Jesus. In 116 of them, he is confrontational. 45 of those times, he was confronting his friends.Linthicum lays out two kinds of power: unilateral (vertical) and relational (lateral). Both can be used for good or evil. It is our responsibility, as believers, to use both of these kinds of power.
How can we exercise these kinds of power responsibly?
“We have been called by the Revolutionary One to demonstrate our love for him, with insubordinate acts of generosity and kindness, with a struggle against injustice, with an activist’s vision for a renewed world in which God is acknowledged as the one, true God, and every knee is bent in service to him.” (Michael Frost, Exiles)
A couple of confrontations that Jesus instigated:
READ [Matthew 21: 12 – 17]The only time Jesus became agressively (physically) confrontational, it was because his people were being unwelcoming. The merchants' tables were set up in the Gentile quarter, where the Gentiles were supposed to be able to offer worship in the temple.
READ [John 2: 13 – 25] The Temple story from John's perspective.Instead of asking what should we do, let’s ask what will be the consequences of us doing what Jesus would do?
A love that requires explanation [Gregory Boyd]
To ask questions that require explanation is appropriate confrontational love if done in the right motive. For instance, if the church is not drawing in the prostitutes, poor, marginalized, corrupt and lost, whose fault is it? The Lord’s? The church’s? A love for Christ and his concerns is behind the question, if it is received by others who love Christ, it will be received in love. If it is received by those who judge, the questioner will be judged for having asked the question.
Do you want to be like Jesus? Do you believe that your behavior in this case exemplifies Christ?
How do you respond when someone is against marginalized people in the church and holds a position of political power? With a spirit of humility. Where does it say that in the Bible?
If the corporations of Canada are milking the poverty of the world’s third world countries to line the pockets of rich CEO’s what should we be doing? If the lifestyle of the average Canadian is 4 times greater than the sustainability margin of the earth, what should we do? Lobby, don’t purchase from those companies, etc.
READ [Matthew 23:1-36] “Then Jesus said to the crowds and to his disciples, 2 “The teachers of religious law and the Pharisees are the official interpreters of the Scriptures. 3 So practice and obey whatever they say to you, but don’t follow their example. For they don’t practice what they teach. 4 They crush you with impossible religious demands and never lift a finger to help ease the burden...5 “Everything they do is for show. ..13 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! For you won’t let others enter the Kingdom of Heaven, and you won’t go in yourselves. 15 Yes, how terrible it will be for you teachers of religious law and you Pharisees. For you cross land and sea to make one convert, and then you turn him into twice the son of hell as you yourselves are. ..23 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! For you are careful to tithe even the tiniest part of your income, but you ignore the important things of the law—justice, mercy, and faith. You should tithe, yes, but you should not leave undone the more important things. 24 Blind guides! You strain your water so you won’t accidentally swallow a gnat; then you swallow a camel!25 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites!...27 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! You are like whitewashed tombs—beautiful on the outside but filled on the inside with dead people’s bones and all sorts of impurity. 28 You try to look like upright people outwardly, but inside your hearts are filled with hypocrisy and lawlessness.29 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! ... 33 Snakes! Sons of vipers! How will you escape the judgment of hell? ...36 I assure you, all the accumulated judgment of the centuries will break upon the heads of this very generation.”
ouch.
There is a dichotomy/tension between the older and younger Christians when they interpret this passage– how do you work toward peace and holiness? Reconciliation. Issues are never the issues. Look for the deeper meaning behind what Jesus says.
Jesus confronted these individuals for what reasons? Pharisees weren’t letting people into the Kingdom even though they weren’t getting in themselves. Is this confrontation prideful?What should we confront in our own lives? Our churches? Our city? Our country? Whatever the issues, there are Biblical principles to address each of them with – we should be aiming on the original intention of God.
Jesus and the Roman leadership:
- His direct confrontation with Caesar: [Matthew 21:15-22 (Mark 12, Luke 20)] Render to Caesar what is Caesar’s and to God what is God’s. What belongs to Ceasar? Everything with his image on it. What belongs to God? Everything (including Caesar!).
- His direct confrontation with Pilate: [John 18: 28-19:16]28 Jesus’ trial before Caiaphas ended in the early hours of the morning. Then he was taken to the headquarters of the Roman governor. His accusers didn’t go in themselves because it would defile them, and they wouldn’t be allowed to celebrate the Passover feast. 29 So Pilate, the governor, went out to them and asked, “What is your charge against this man?” 30 “We wouldn’t have handed him over to you if he weren’t a criminal!” they retorted. 31 “Then take him away and judge him by your own laws,” Pilate told them.“Only the Romans are permitted to execute someone,” the Jewish leaders replied. 32 This fulfilled Jesus’ prediction about the way he would die.33 Then Pilate went back inside and called for Jesus to be brought to him. “Are you the King of the Jews?” he asked him.34 Jesus replied, “Is this your own question, or did others tell you about me?”35 “Am I a Jew?” Pilate asked. “Your own people and their leading priests brought you here. Why? What have you done?” 36 Then Jesus answered, “I am not an earthly king. If I were, my followers would have fought when I was arrested by the Jewish leaders. But my Kingdom is not of this world.” 37 Pilate replied, “You are a king then?” “You say that I am a king, and you are right,” Jesus said. “I was born for that purpose. And I came to bring truth to the world. All who love the truth recognize that what I say is true.”38 “What is truth?” Pilate asked. Then he went out again to the people and told them, “He is not guilty of any crime. 39 But you have a custom of asking me to release someone from prison each year at Passover. So if you want me to, I’ll release the King of the Jews.”40 But they shouted back, “No! Not this man, but Barabbas!” (Barabbas was a criminal.)19 Then Pilate had Jesus flogged with a lead-tipped whip. 2 The soldiers made a crown of long, sharp thorns and put it on his head, and they put a royal purple robe on him. 3 “Hail! King of the Jews!” they mocked, and they hit him with their fists. 4 Pilate went outside again and said to the people, “I am going to bring him out to you now, but understand clearly that I find him not guilty.” 5 Then Jesus came out wearing the crown of thorns and the purple robe. And Pilate said, “Here is the man!” 6 When they saw him, the leading priests and Temple guards began shouting, “Crucify! Crucify!” “You crucify him,” Pilate said. “I find him not guilty.” 7 The Jewish leaders replied, “By our laws he ought to die because he called himself the Son of God.” 8 When Pilate heard this, he was more frightened than ever. 9 He took Jesus back into the headquarters again and asked him, “Where are you from?” But Jesus gave no answer. 10 “You won’t talk to me?” Pilate demanded. “Don’t you realize that I have the power to release you or to crucify you?” 11 Then Jesus said, “You would have no power over me at all unless it were given to you from above. So the one who brought me to you has the greater sin.” 12 Then Pilate tried to release him, but the Jewish leaders told him, “If you release this man, you are not a friend of Caesar. Anyone who declares himself a king is a rebel against Caesar.” 13 When they said this, Pilate brought Jesus out to them again. Then Pilate sat down on the judgment seat on the platform that is called the Stone Pavement (in Hebrew, Gabbatha). 14 It was now about noon of the day of preparation for the Passover. And Pilate said to the people,* “Here is your king!” 15 “Away with him,” they yelled. “Away with him—crucify him!” “What? Crucify your king?” Pilate asked.“We have no king but Caesar,” the leading priests shouted back.16 Then Pilate gave Jesus to them to be crucified.
Jesus is confronting authority of Pilate and Caesar in a different way than his confrontation of the Pharisees. Saying God isn’t a King is as serious offence as saying that Caesar is above God. When we are to confront the powers-at-be, we are to do it with a degree of respect, and to confront the appropriate issues: unlove, lack of justice, lack of faith, etc.
Are we replicating the temple in our own churches with bookstores, coffee stands, etc.? What are the tables that should be overturned in our churches? Who are the Pilates that we should declare Christ’s kingship to, even on threat of death? Who are the Pharisees today, the “other” Christians, or we who think we are already right to judge them?
In Transforming Power, Robert Linthicum reminds us that in the book of Luke there are 133 stories involving Jesus. In 116 of them, he is confrontational. 45 of those times, he was confronting his friends.Linthicum lays out two kinds of power: unilateral (vertical) and relational (lateral). Both can be used for good or evil. It is our responsibility, as believers, to use both of these kinds of power.
How can we exercise these kinds of power responsibly?
- Civil Disobedience
- Direct Confrontation
- Indirect Agitation
“We have been called by the Revolutionary One to demonstrate our love for him, with insubordinate acts of generosity and kindness, with a struggle against injustice, with an activist’s vision for a renewed world in which God is acknowledged as the one, true God, and every knee is bent in service to him.” (Michael Frost, Exiles)
A couple of confrontations that Jesus instigated:
READ [Matthew 21: 12 – 17]The only time Jesus became agressively (physically) confrontational, it was because his people were being unwelcoming. The merchants' tables were set up in the Gentile quarter, where the Gentiles were supposed to be able to offer worship in the temple.
READ [John 2: 13 – 25] The Temple story from John's perspective.Instead of asking what should we do, let’s ask what will be the consequences of us doing what Jesus would do?
- We will be judged by the religiously pious.
- The marginalized will feel welcomed by us.
- The poor around us will not have need.
- Made into outcasts.
- Sent to jail.
- We’ll see miracles.
- Expectation of death.
A love that requires explanation [Gregory Boyd]
To ask questions that require explanation is appropriate confrontational love if done in the right motive. For instance, if the church is not drawing in the prostitutes, poor, marginalized, corrupt and lost, whose fault is it? The Lord’s? The church’s? A love for Christ and his concerns is behind the question, if it is received by others who love Christ, it will be received in love. If it is received by those who judge, the questioner will be judged for having asked the question.
Do you want to be like Jesus? Do you believe that your behavior in this case exemplifies Christ?
How do you respond when someone is against marginalized people in the church and holds a position of political power? With a spirit of humility. Where does it say that in the Bible?
If the corporations of Canada are milking the poverty of the world’s third world countries to line the pockets of rich CEO’s what should we be doing? If the lifestyle of the average Canadian is 4 times greater than the sustainability margin of the earth, what should we do? Lobby, don’t purchase from those companies, etc.
READ [Matthew 23:1-36] “Then Jesus said to the crowds and to his disciples, 2 “The teachers of religious law and the Pharisees are the official interpreters of the Scriptures. 3 So practice and obey whatever they say to you, but don’t follow their example. For they don’t practice what they teach. 4 They crush you with impossible religious demands and never lift a finger to help ease the burden...5 “Everything they do is for show. ..13 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! For you won’t let others enter the Kingdom of Heaven, and you won’t go in yourselves. 15 Yes, how terrible it will be for you teachers of religious law and you Pharisees. For you cross land and sea to make one convert, and then you turn him into twice the son of hell as you yourselves are. ..23 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! For you are careful to tithe even the tiniest part of your income, but you ignore the important things of the law—justice, mercy, and faith. You should tithe, yes, but you should not leave undone the more important things. 24 Blind guides! You strain your water so you won’t accidentally swallow a gnat; then you swallow a camel!25 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites!...27 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! You are like whitewashed tombs—beautiful on the outside but filled on the inside with dead people’s bones and all sorts of impurity. 28 You try to look like upright people outwardly, but inside your hearts are filled with hypocrisy and lawlessness.29 “How terrible it will be for you teachers of religious law and you Pharisees. Hypocrites! ... 33 Snakes! Sons of vipers! How will you escape the judgment of hell? ...36 I assure you, all the accumulated judgment of the centuries will break upon the heads of this very generation.”
ouch.
There is a dichotomy/tension between the older and younger Christians when they interpret this passage– how do you work toward peace and holiness? Reconciliation. Issues are never the issues. Look for the deeper meaning behind what Jesus says.
Jesus confronted these individuals for what reasons? Pharisees weren’t letting people into the Kingdom even though they weren’t getting in themselves. Is this confrontation prideful?What should we confront in our own lives? Our churches? Our city? Our country? Whatever the issues, there are Biblical principles to address each of them with – we should be aiming on the original intention of God.
Jesus and the Roman leadership:
- His direct confrontation with Caesar: [Matthew 21:15-22 (Mark 12, Luke 20)] Render to Caesar what is Caesar’s and to God what is God’s. What belongs to Ceasar? Everything with his image on it. What belongs to God? Everything (including Caesar!).
- His direct confrontation with Pilate: [John 18: 28-19:16]28 Jesus’ trial before Caiaphas ended in the early hours of the morning. Then he was taken to the headquarters of the Roman governor. His accusers didn’t go in themselves because it would defile them, and they wouldn’t be allowed to celebrate the Passover feast. 29 So Pilate, the governor, went out to them and asked, “What is your charge against this man?” 30 “We wouldn’t have handed him over to you if he weren’t a criminal!” they retorted. 31 “Then take him away and judge him by your own laws,” Pilate told them.“Only the Romans are permitted to execute someone,” the Jewish leaders replied. 32 This fulfilled Jesus’ prediction about the way he would die.33 Then Pilate went back inside and called for Jesus to be brought to him. “Are you the King of the Jews?” he asked him.34 Jesus replied, “Is this your own question, or did others tell you about me?”35 “Am I a Jew?” Pilate asked. “Your own people and their leading priests brought you here. Why? What have you done?” 36 Then Jesus answered, “I am not an earthly king. If I were, my followers would have fought when I was arrested by the Jewish leaders. But my Kingdom is not of this world.” 37 Pilate replied, “You are a king then?” “You say that I am a king, and you are right,” Jesus said. “I was born for that purpose. And I came to bring truth to the world. All who love the truth recognize that what I say is true.”38 “What is truth?” Pilate asked. Then he went out again to the people and told them, “He is not guilty of any crime. 39 But you have a custom of asking me to release someone from prison each year at Passover. So if you want me to, I’ll release the King of the Jews.”40 But they shouted back, “No! Not this man, but Barabbas!” (Barabbas was a criminal.)19 Then Pilate had Jesus flogged with a lead-tipped whip. 2 The soldiers made a crown of long, sharp thorns and put it on his head, and they put a royal purple robe on him. 3 “Hail! King of the Jews!” they mocked, and they hit him with their fists. 4 Pilate went outside again and said to the people, “I am going to bring him out to you now, but understand clearly that I find him not guilty.” 5 Then Jesus came out wearing the crown of thorns and the purple robe. And Pilate said, “Here is the man!” 6 When they saw him, the leading priests and Temple guards began shouting, “Crucify! Crucify!” “You crucify him,” Pilate said. “I find him not guilty.” 7 The Jewish leaders replied, “By our laws he ought to die because he called himself the Son of God.” 8 When Pilate heard this, he was more frightened than ever. 9 He took Jesus back into the headquarters again and asked him, “Where are you from?” But Jesus gave no answer. 10 “You won’t talk to me?” Pilate demanded. “Don’t you realize that I have the power to release you or to crucify you?” 11 Then Jesus said, “You would have no power over me at all unless it were given to you from above. So the one who brought me to you has the greater sin.” 12 Then Pilate tried to release him, but the Jewish leaders told him, “If you release this man, you are not a friend of Caesar. Anyone who declares himself a king is a rebel against Caesar.” 13 When they said this, Pilate brought Jesus out to them again. Then Pilate sat down on the judgment seat on the platform that is called the Stone Pavement (in Hebrew, Gabbatha). 14 It was now about noon of the day of preparation for the Passover. And Pilate said to the people,* “Here is your king!” 15 “Away with him,” they yelled. “Away with him—crucify him!” “What? Crucify your king?” Pilate asked.“We have no king but Caesar,” the leading priests shouted back.16 Then Pilate gave Jesus to them to be crucified.
Jesus is confronting authority of Pilate and Caesar in a different way than his confrontation of the Pharisees. Saying God isn’t a King is as serious offence as saying that Caesar is above God. When we are to confront the powers-at-be, we are to do it with a degree of respect, and to confront the appropriate issues: unlove, lack of justice, lack of faith, etc.
Are we replicating the temple in our own churches with bookstores, coffee stands, etc.? What are the tables that should be overturned in our churches? Who are the Pilates that we should declare Christ’s kingship to, even on threat of death? Who are the Pharisees today, the “other” Christians, or we who think we are already right to judge them?
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