Jesus summed up the whole torah of God, the way that leads to life, in one double-sided commandment: “Love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength,” and “Love your neighbor as yourself” (Mark 12:28-31). Jesus’ love is not a cheap, sentimentalized Hallmark kind of love. It is an insistent, persistent love that embraces lepers and prostitutes and Pharisees and Gentiles. Jesus’ love is a bold love that stands against injustice, that isn’t afraid to name sin, and that calls the marginalized to the center even as it calls the powerful down from their thrones. Jesus’ love insists that the other is just as worthy as I am of love and grace and peace and flourishing, even when that other crucifies.
THE UPSIDE-DOWN KINGDOM
Loving self-sacrifice is the essential way of God. Every letter of Moses’ law points us to this fundamental behavior: love God and love the other. God has insisted since the beginning that this is the way to life, to flourishing.
In the name of security and prosperity, Ahab and Jezebel allied themselves with gods other than Yahweh. These gods welcomed child sacrifice and taught that humans were created to be the slaves of the gods, which translated into an oppressive, unjust society in which the majority were slaves to the priests and nobles. Israel’s monarchs worshiped these other gods in the name of powerful allies, more secure borders, and sweeter trade deals. They made Israel just like the nations around them.
We may not be queens or presidents, but we still worship false gods who promise us life. They’re not named Baal, Moloch, and Chemosh anymore. Today we bow to progress (which tells us we can save ourselves through science and effort), consumerism (which tells us we just need that new thing over there to be fulfilled), security (which promises a few more drones and guns, or maybe a giant wall, will keep us safe), and any of the host of other American gods.12 These idols tell us the way to flourishing is something other than love of God and other.
We learn to resist the siren song of the American gods in the community of the church. If we are willing to follow Jesus’ example of self-emptying, our churches can form us to share power like Jesus. Psychiatrist M. Scott Peck outlined the path to a sharing community in his book The Different Drum: Community Making and Peace. He calls this community “True Community.” True community has four distinct stages of development.13
1. Pseudocommunity. The first stage, pseudocommunity, is the stage of small talk, of observations about the weather and recently released movies. People in this first stage avoid conflict, creating a positive space that doesn’t have room for honesty or “negative” emotions. It looks like real community, but only because everyone is playing nice. Though the group is made of a bunch of others, we all pretend to be the same for the sake of getting along.
Pseudocommunity isn’t inherently bad. We need an initial stage like this to lay the groundwork for true community.
2. Chaos. The second stage is—brace yourself—chaos. This is the classic “things get worse before they get better” stage. When the dam of false positivity breaks (and it will eventually), all those pent-up negative emotions flood out. Someone finally lets loose with her political opinion or complains about someone else’s annoying habit. In this stage, all the others are finally expressing themselves, being who they actually are, and the us/them conflicts come to the surface. Peck calls this stage “beautiful chaos,” because it’s a sign of growth. The group members feel safe expressing themselves more authentically.
Unfortunately because we’ve all been told that conflict is bad, chaos is not usually resolved in healthy, life-giving ways. Instead most of us either leave the group or wait for the eruption of self to blow over. If the group chooses—as most do—to ignore the issues raised and simply pretend nothing happened, it returns to a state of pseudocommunity, ensuring that an eruption into chaos will happen again.
We’ve all been in churches, small groups, families, project teams, or relationships where this pattern happens over and over and over. Eventually these groups experience burnout and dissolve.
Fortunately a cycle of burnout isn’t the only option. Instead groups can choose to move to the third stage: emptiness.
3. Emptiness. Peck observes that the barriers to authentic communication are behaviors and beliefs we can choose to shed for the sake of relationships. Emptiness is the most difficult stage, because it is a dying to self. We must set aside who we are and empty ourselves of our biases, prejudice, desire for control, mistrust, and more. We must choose to embrace openness, kindness, vulnerability, and extending the benefit of the doubt to others in our group.
4. True Community. Peck’s final stage, true community, is possible only on the other side of emptiness. Only when all members of the group commit to emptiness can these disparate others begin to become a truly unified us—one that doesn’t ignore significant differences, whitewashing the whole group for the sake of a shallow peace founded on suppression rather than flourishing. In true community, we’re loved for who we truly are, not who we pretend to be. And we love others for who they truly are because we’ve learned that our differences make us better.
The emptiness required to reach true community is the loving giving away of the self that Jesus commanded us to imitate. When we introduced chaos back into God’s perfect world, God did not leave us to our own devices. Rather, to quote Paul, who was quoting an early Christian hymn,
Let the same mind be in you that was in Christ Jesus,
who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself
and became obedient to the point of death—
even death on a cross. (Philippians 2:5-8)
In Jesus, we witness divine self-emptying, the giving of self for the sake of all humanity. And Paul calls us to imitate Jesus: “let the same mind be in you.”
American culture has entered a period of chaos in the last decade. The economic crash of 2008, the election of our first non-white president, and the rise of social media, among many other factors, have given more individuals in our culture a voice than ever before. Entire segments of American society that have been silenced and ignored for centuries now have the ability to speak to the whole culture. Chaos has erupted, often accompanied by vitriol and violence.
As a culture, we are in very real danger of working too hard to silence these marginalized voices, to shout them down or ignore them rather than do the difficult work of emptying ourselves. We do this by shutting our mouths and listening to the people with whom we disagree and by putting aside biases we have for the sake of trying to put ourselves in the other’s shoes.
God left heaven and literally became one of us. The least we can do is work to see a political issue from our opponent’s perspective. We must work to be able to say, “I understand,” before we say, “I disagree.”14
The church has a great opportunity in this age to model the self-emptying that is the very essence of God’s love. If our people are gathering to worship across party lines, across social issues, across theological minutiae, if we are creating spaces where people are welcomed and loved such that they feel safe enough to allow the Spirit to lead them in the difficult work of transformation, then we will become a powerful force in our culture.
This takes practice. It takes a ruthless commitment to root out privilege, bias, and prejudice, and to be quick to listen, slow to speak, and even slower to become angry. But as we learn to follow Jesus in the ongoing act of dying to ourselves for the good of the other, we find true community. We learn to love not because we ignore the quirks and pretend differences don’t matter. We learn to love because of our differences, because unity is not the same thing as uniformity.
What if Ahab and Jezebel had embraced this upside-down way
God gave to Israel? How would Jezebel be remembered if she had leveraged her power and position for Israel as God commanded? Power doesn’t automatically turn us into villains. Power is a good gift from God, given to be shared with those around us. We were created to walk the path of emptiness. We can avoid the power games that characterize so much of our world. As we are faithful, the Spirit makes us a light to a world tired of the poor and brutish stories we live.
7
Herod the Great
When Herod saw that he had been tricked by the wise men, he was infuriated, and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men.
MATTHEW 2:16
Herod the Great gazed upon the death of his kingdom. Perhaps a dozen figures cloaked in shadow stood behind the royal herald. Afternoon sun streamed through the windows far above, and lit candles decorated every fixture along the walls. Still, light did not quite reach the magi. Where their dark skin showed through their embroidered silk robes, Herod could discern inscrutable messages written in ink. Amulets hung from chains, and stones adorned every finger, hung from ears, and—Herod had no doubt—lay hidden in secret pockets and folds. Veils gave the only indication that at least three of them were women. Ancient power pulsed from the group, who stood silent, heads bowed in respect.
The herald cleared his throat, and though his hands shook, his voice did not. “May I present to His Grace the magicians of Parthia. They come bearing greetings from his august majesty Arsaces of Parthia, the twenty-fourth of his name, king of kings and lord of lords.” The herald paused and glanced back toward the magi. Now his voice did shake. “These humble servants have come to pay homage to the newborn king of the Jews.”
Herod stood slowly, his hand heavy on the golden lion that was his armrest so that his knees did not shake. He scanned the throne room, wondering for the hundredth time that day which of his courtesans were spies for Augustus. No eyes met his, of course. Who there was taking careful note of every word? Who would scurry from there to report to Rome all Herod said and did?
The king smiled wide and friendly down at the dark figures. “Welcome, beloved friends. I apologize for my herald. I will have him replaced with one who understands your beautiful language. I hear your meaning, and thank you for your visit.” As the herald withered in terror, Herod gestured to the newly crowned prince. “My son and heir, Herod Antipas, thanks your master, Arsaces, for his kind consideration of us. Tonight we shall hold a feast in your honor, and of course we will celebrate the new prince of Israel.”
As Herod collapsed back onto his throne, one of the magicians stepped forward. He cut off the herald’s translation and spoke in perfect Aramaic. “Your Grace, the problem is not one of language.” Frowning, Herod leaned forward in his chair. “I am Malchior, Your Grace, and we are well aware of the treacherous actions of your son Antipater II—how he tried to kill you and so was stripped of his crown. We wish your son Herod Antipas long life and health, but we have come to offer homage to the newborn king of the Jews.”
Herod’s smile slipped only slightly. The magi were uncharacteristically blunt for diplomats. Perhaps he could rid himself of them all the more quickly. “I apologize, friends, but there seems to be some mistake. No new king has been born.”
Malchior was undeterred. He swept his arm in the air over his head, flashes of light trailing from his fingers. “Your Grace, the stars do not lie. We observed his star when it rose many months ago. Change is written in the heavens, noble Herod. So did our wise king Arsaces—may his rule endure forever—bid us to journey to you that we might offer the good will of Parthia to this king of Israel.” As Malchior spoke, his voice became louder word by word, until though he did not shout, his voice boomed through the throne room.
Herod glowered. “Your tricks are impressive, Master Malchior. I have no doubt your knowledge of the skies is even more so. If what you say is true—and of course it is—we must consult our own sacred books. Would you give me leave to consider with my scribes? Please, enjoy the hospitality of my house.”
Malchior bowed. “Might we offer to assist your scribes, Your Grace? Perhaps our knowledge can augment their search.”
“Your journey has been long, my friends. You need not trouble yourselves with such a simple matter. Please, rest. I will send for you tomorrow.” Herod summoned a slave. “Prepare quarters in Caesar’s wing. Be sure they enjoy every hospitality we have to offer.” And, Herod thought, let them remember who I serve.
Malchior bowed again, this time silent.
No sooner had they left the throne room than Herod hauled himself painfully to his feet. Antipas came to help him down the long steps, but Herod slapped his hand away and spat at him, “Fool! Assemble the scribes. All of them. In my private chambers. Now! ”
As his son scurried away, the old king limped painfully down the steps.
Herod limped into his council chambers, hushing raised voices to whispers. He scanned the sycophants and hypocrites, chief among them his new high priest, Matthias. Herod gained his seat and asked, “What truth is there to this story?”
Matthias rushed to assure his king. “We have scoured the prophecies, Your Grace, and we see no reason to give these magicians any credence. The Lord frowns on sorceries and auguries in any case. Why would he announce this to the Gentiles but not to his own people? No, we should thank them and send them on their way.”
“Fool,” Herod spat. “I don’t speak of prophecies. Has a Hasmonean usurper been born? Or someone of David’s line?”
“No, Your Grace, nothing of substance. Just whispers and rumors.”
“Fool!” Herod’s tone was as cold as iron. “Rumors have destroyed better men than you.
“Tell me, Matthias. What will Augustus think when he hears a rumor that an envoy from his enemies in the East has met with us? What will the Caesar of Rome do when he hears a rumor that a new king of the Jews has been born, though I have told him nothing of the sort? Will these rumors put him in a merciful state of mind?”
Before Matthias could answer, Herod continued. “When Rome with her legions descends on Jerusalem from the west and Parthia’s cavalry rides upon us from the east, will whispers and rumors save your wretched life and the lives of your wife and children?”
Matthias, white as his temple garments, stammered, “N—no, Your Grace.”
“Then let us pray your foolishness has not doomed us all. Tell me what you have heard.”
A voice called out from the back of the chamber, “The Messiah has been born. We should prepare the path of the Lord.” It came from an old priest, nearly hidden by his fellows. His eyes shone with the unmistakable glow of religious zeal.
Others began to shout him down, but Herod slammed his fist on the table and demanded silence. “Who are you, priest? Tell me what you mean.”
The old man shuffled forward. “I am Zechariah, son of Simeon, a priest of the order of Abijah. Like our father Abraham, the Lord did not see fit to grant me a child, even unto old age. And like our mother, Sarah, my wife, Elizabeth, conceived though she was advanced in years. A messenger of the Lord announced his birth and promised he was Elijah returned to prepare our people for the Messiah.”
Another priest—one of Matthias’s minions, judging from where he stood, tried again to shout Zechariah down. “We preferred your vow of silence, you old goat. Shall we hold a triumph for this so-called Messiah because you finally learned how to make a child?”
Zechariah did not rise to the bait, Herod noted. He only replied with the assurance of the prophets of old. “The Messiah has been born. Ask those who live in Bethlehem. We must prepare the way.”
“Why Bethlehem?” Herod growled at Matthias.
“The rumors, Your Grace.” Matthias glared daggers at Zechariah. “Some months ago, word reached us that a child had been born in Bethlehem. A child of David’s line.”
Herod’s voice was a sword against the high priest’s throat.
“Why am I only now hearing of this?”
Seeing a chance to shift blame away from himself, Matthias blurted, “Simon was high priest then, Your Grace. He did not deem the information worthy of your attention.”
“Simon was plotting with my treacherous son to poison me. Of course he withheld information about a child Messiah!” Matthias shrank back as Herod’s voice rose. “But I installed you in his place for your loyalty to the crown. So why did you not tell me at once?”
Matthias sputtered apologetically, “Your Grace, by the time I was installed, the rumors had been investigated. We traced them to a group of shepherds who claimed to have received the revelation through angelic messengers.” Matthias gulped.
Zechariah interjected again. “The Lord told the prophet Micah, ‘You, Bethlehem of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.’ The Lord promised Ezekiel that he would send a just shepherd to root out all the wicked men who exploit the poor and abuse his sheep.” As he spoke, Zechariah looked squarely at Matthias. “Why should we be surprised that the Lord chose to announce the coming of this shepherd first to shepherds?”
Matthias turned to Zechariah and said with disdain, “They are shepherds. Worthless men. Who would believe they are heralds of the Messiah?”
Herod cut him off with a roar. “Enough! You are nearly as great a threat as was Simon. A small mercy that I am betrayed by your foolishness rather than your plotting. It matters not whether this messiah has been born. What matters is that people may believe he has been born. How did David take the throne from Saul? Because the people loved him. And how did Rehoboam lose the kingdom of his father, Solomon? Because the people were against him. How did noble Augustus defeat Mark Antony to take his rightful place as Caesar? Because the people love him.
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