Room for action
Commentary
The lesson from the Old Testament for this Sunday carries a vision of God's people as a spirit-filled community. It is probably the earliest record of such a thought in the history of biblical literature, earlier than Joel 2:28 and the New Testament picture of the church that begins with Acts 2:4.
Since Outline 1 suggests that Moses acted like a leader suffering from burnout, it should not be implied that prayer and a charismatic experience are sufficient to overcome such a problem when it arises in our time. There are additional valuable resources that God has made available now. Without developing this point further, it may still be worthwhile to note that we have opened an issue which is common in religious practice.
The issue pertains to trust in God as it relates to human effort for meeting human need and for developing human potential. The question penetrates more deeply than the old debate about faith and works. If salvation means a status of righteousness before God, it is better to rely upon divine mercy than human attainments. If the consequences of salvation are under consideration, it is important to recognize that biblical creation stories give humans responsibility for ruling over the world and caring for it. In the 16th century, the reformers, who made the most of salvation by grace through faith, saw it as giving freedom to concentrate upon ethical Christian living in relationships among people.
All of this becomes an appropriate topic at a time when the Letter of James is appearing among the Sunday lessons, since it has been a focus of the faith and works debate. Now, however, it is the faith and science debate which needs more consideration, or the quietist versus activist, or privatistic versus public action debate.
As we read in James about submission and humility, about refraining from judgment and about patient waiting, we are receiving theological and practical ethical advice which is still useful among Christians. Yet, such guidance must always be evaluated in terms of each specific situation. Considering the limits of the small Christian community at that time, it is surprising to see a business ethic taking shape and clear pronouncements about the responsibility which attaches to wealth or, for that matter, other human privilege and capability.
The early church had learned to rely on the Spirit and, at the same time, to see God concerned for developments in the world, where people mastered skills and ordered relationships for good or ill.
OUTLINE I
Burned out and fired up
Numbers 11:4-6, 10-16, 24-29
A. vv. 4-6. Burning tempers were the beginning of the problem. For people who had been in Egypt, one of the centers of ancient civilization, life in the desert could become monotonous, the food tiresome. The unpleasantness of the present wiped out memories of hardships that were decades in the past. For the Israelites after the Exodus, but before possession of the land, the situation was explosive.
B. vv. 10-16. As the problem became severe and universal, God had reason to be angry. The leader felt caught in the middle. The openness and honesty of Moses' address to God may be a comforting example to us when we are in similar circumstances. It sounds like something from one of the earliest cases of a leader's burnout. He felt that he had been as responsible as he could be, that he was not responsible for the trouble which had erupted and that he could not bear the burden alone. Death would be a blessing.
C. vv. 24-29. As in Exodus 18, the 70 elders come to the rescue. In the present passage, their capacity to help is received as a gift of God's spirit, the spirit of prophecy, which formerly had been restricted to Moses. Two who had not reported received the spirit, too, and not in the properly restricted area. Interestingly, the younger leader, Joshua, wanted to crack down on the irregularities. Moses saw more deeply and desired the whole community might be fired up with God's spirit.
OUTLINE II
Facts of life
James 4:7--5:11
A. vv. 4:7-10. Exaltation comes through humility. Not humility as a generalized virtue, but specifically; submission to God is advocated in opposition to doublemindedness. Evil will flee if resisted. God will be found when approached. Evil must be thoroughly repented. Complete purity must be sought in both motivation and deeds.
B. vv. 4:11-12. Judgment belongs to God. Once again James resembles the Sermon on the Mount (Matthew 7:1-5). A Christian who judges another assumes superiority over God.
C. vv. 13-17. Human life is transitory. Hence, the Arabic inshallah, "if God wills," is the proper attitude for Christian living. Business is necessary, but should not be dominated by arrogant self; rather, by consciously and purposefully right dealings.
D. vv. 5:1-6. Wealth can be worse than transitory. It often corrupts its owner, who is tempted to indulge in luxury and pleasure, while fraudulently under-paying laborers and contributing to the death of good citizens who are too politically weak to resist injustice.
E. vv. 7-11. For a triumphal ending, patience and endurance are required now. Three arguments appear: the Palestinian farmer's need to wait for rains and harvest, the need for congregations to avoid quarrelling and the commendable example of Old Testament prophets and Job. By following this advice, believers will meet a compassionate, rather than a judging, Lord.
OUTLINE III
Outsiders and insiders
Mark 9:38-50
A. vv. 38-40. Acceptable outside. The problem posed for Jesus has risen for the church ever since. Among people who choose to remain outside, with no responsibility to the community of faith, some try to presume up on the prerogatives of the church. Jesus took a generous view and gave a utilitarian reason for tolerance. If the offender had been harming anyone, Jesus would have said instead, "Who is not for us is against us" (Matthew 12:30; Luke 11:23). Such aphorisms are pertinent only with a narrowly specific application.
B. vv. 41-42. Outsiders warned. A pair of sayings addresses opposite ways of treating followers of Jesus. The first refers to befriending a disciple; the second, to harming one, since "little ones" refers to disciples (see 10:24). Church leaders, indeed, all church members are important enough to God that offenders must contemplate severe punishment.
C. vv. 47-48. Insiders warned. The teaching turns to the way believers must discipline themselves and is as strict as when warning outsiders. The message is conveyed with strong figures of speech, not to be taken literally but to gain serious attention for resisting any temptation to faithfulness.
D. vv. 49-50. Acceptable inside. Salt spices three sayings. Since Leviticus 2:13 speaks of salting sacrifices, salt refers to the Holy Spirit accompanying the sacrificial Christian life. In the second and third, salt refers to the essential faithfulness of believers produced by the Spirit.
Since Outline 1 suggests that Moses acted like a leader suffering from burnout, it should not be implied that prayer and a charismatic experience are sufficient to overcome such a problem when it arises in our time. There are additional valuable resources that God has made available now. Without developing this point further, it may still be worthwhile to note that we have opened an issue which is common in religious practice.
The issue pertains to trust in God as it relates to human effort for meeting human need and for developing human potential. The question penetrates more deeply than the old debate about faith and works. If salvation means a status of righteousness before God, it is better to rely upon divine mercy than human attainments. If the consequences of salvation are under consideration, it is important to recognize that biblical creation stories give humans responsibility for ruling over the world and caring for it. In the 16th century, the reformers, who made the most of salvation by grace through faith, saw it as giving freedom to concentrate upon ethical Christian living in relationships among people.
All of this becomes an appropriate topic at a time when the Letter of James is appearing among the Sunday lessons, since it has been a focus of the faith and works debate. Now, however, it is the faith and science debate which needs more consideration, or the quietist versus activist, or privatistic versus public action debate.
As we read in James about submission and humility, about refraining from judgment and about patient waiting, we are receiving theological and practical ethical advice which is still useful among Christians. Yet, such guidance must always be evaluated in terms of each specific situation. Considering the limits of the small Christian community at that time, it is surprising to see a business ethic taking shape and clear pronouncements about the responsibility which attaches to wealth or, for that matter, other human privilege and capability.
The early church had learned to rely on the Spirit and, at the same time, to see God concerned for developments in the world, where people mastered skills and ordered relationships for good or ill.
OUTLINE I
Burned out and fired up
Numbers 11:4-6, 10-16, 24-29
A. vv. 4-6. Burning tempers were the beginning of the problem. For people who had been in Egypt, one of the centers of ancient civilization, life in the desert could become monotonous, the food tiresome. The unpleasantness of the present wiped out memories of hardships that were decades in the past. For the Israelites after the Exodus, but before possession of the land, the situation was explosive.
B. vv. 10-16. As the problem became severe and universal, God had reason to be angry. The leader felt caught in the middle. The openness and honesty of Moses' address to God may be a comforting example to us when we are in similar circumstances. It sounds like something from one of the earliest cases of a leader's burnout. He felt that he had been as responsible as he could be, that he was not responsible for the trouble which had erupted and that he could not bear the burden alone. Death would be a blessing.
C. vv. 24-29. As in Exodus 18, the 70 elders come to the rescue. In the present passage, their capacity to help is received as a gift of God's spirit, the spirit of prophecy, which formerly had been restricted to Moses. Two who had not reported received the spirit, too, and not in the properly restricted area. Interestingly, the younger leader, Joshua, wanted to crack down on the irregularities. Moses saw more deeply and desired the whole community might be fired up with God's spirit.
OUTLINE II
Facts of life
James 4:7--5:11
A. vv. 4:7-10. Exaltation comes through humility. Not humility as a generalized virtue, but specifically; submission to God is advocated in opposition to doublemindedness. Evil will flee if resisted. God will be found when approached. Evil must be thoroughly repented. Complete purity must be sought in both motivation and deeds.
B. vv. 4:11-12. Judgment belongs to God. Once again James resembles the Sermon on the Mount (Matthew 7:1-5). A Christian who judges another assumes superiority over God.
C. vv. 13-17. Human life is transitory. Hence, the Arabic inshallah, "if God wills," is the proper attitude for Christian living. Business is necessary, but should not be dominated by arrogant self; rather, by consciously and purposefully right dealings.
D. vv. 5:1-6. Wealth can be worse than transitory. It often corrupts its owner, who is tempted to indulge in luxury and pleasure, while fraudulently under-paying laborers and contributing to the death of good citizens who are too politically weak to resist injustice.
E. vv. 7-11. For a triumphal ending, patience and endurance are required now. Three arguments appear: the Palestinian farmer's need to wait for rains and harvest, the need for congregations to avoid quarrelling and the commendable example of Old Testament prophets and Job. By following this advice, believers will meet a compassionate, rather than a judging, Lord.
OUTLINE III
Outsiders and insiders
Mark 9:38-50
A. vv. 38-40. Acceptable outside. The problem posed for Jesus has risen for the church ever since. Among people who choose to remain outside, with no responsibility to the community of faith, some try to presume up on the prerogatives of the church. Jesus took a generous view and gave a utilitarian reason for tolerance. If the offender had been harming anyone, Jesus would have said instead, "Who is not for us is against us" (Matthew 12:30; Luke 11:23). Such aphorisms are pertinent only with a narrowly specific application.
B. vv. 41-42. Outsiders warned. A pair of sayings addresses opposite ways of treating followers of Jesus. The first refers to befriending a disciple; the second, to harming one, since "little ones" refers to disciples (see 10:24). Church leaders, indeed, all church members are important enough to God that offenders must contemplate severe punishment.
C. vv. 47-48. Insiders warned. The teaching turns to the way believers must discipline themselves and is as strict as when warning outsiders. The message is conveyed with strong figures of speech, not to be taken literally but to gain serious attention for resisting any temptation to faithfulness.
D. vv. 49-50. Acceptable inside. Salt spices three sayings. Since Leviticus 2:13 speaks of salting sacrifices, salt refers to the Holy Spirit accompanying the sacrificial Christian life. In the second and third, salt refers to the essential faithfulness of believers produced by the Spirit.
