Service and ambition
Commentary
How serious is the contrast between the biblical teaching of sacrificial service and the worldly competition for privilege and power? The prophets and Jesus saw a real conflict.
In Jesus' time, the popular messianic hope anticipated a resolution of the difficulty. The people of God would become a complete theocracy. They were already a partial theocracy. The Judaic priests governed large segments of personal and community life, while Rome controlled taxation and military police power.
Among Jesus' disciples, James and John were eager for the theocratic solution, too eager. Theocracy had not worked so well in Old Testament times, as it did not in Medieval Europe nor at other times and places. Jesus pointed out the flaws in priestly leadership in his time. Of course, the messianic hope relied upon one difference. The earthly ruler would be super human. Yet, the request from the sons of Zebedee (Mark 10:37) illustrated that theocracy could represent an unwholesome compromise. The tyranny of worldly structures would receive religious legitimation and the claim to absolute power from God. Still today, it is all too easy to consider economic and political systems as the ultimate products of God's will.
In actuality, some conflict, ambiguity or compromise seems inevitable. On one hand, we honor those who exemplify Christ's life of sacrificial service. Albert Schweitzer, Mother Teresa, Father Flanagan deserve such respect. We also disdain those who hypocritically pretend to follow such rigorous ideals. On the other hand, we tend to idolize those who enjoy great prestige, privilege and power. We throng to see queens and kings. We tolerate great rewards for leaders in sports, entertainment and busmess. Self-made success stories produce our heroes. Ambition and assertiveness, like that of James and John, are not considered all bad. When power is used to obviously harm others, however, self-serving has exceeded its proper limits and will usually be denounced.
The concept that has helped Christians to cooperate with others in earthly enterprises is "service," that is, "being useful." Christians are likely to have a narrower definition of useful service at various points. Their dialogue on such issues becomes a part of their ministry in daily life. Likewise, the foundation of their service in Christ provides a source for strength and witness. Ambition needs to be kept subordinate to service.
OUTLINE I
Sacrificial victory
Isaiah 53:4-12
Introduction. In this best known of the servant songs from Isaiah 40-55, the servant may be the nation Israel, as it is in the context, or an individual -- past, present or future -- but the basic theological message is the same.
A. vv. 4-6. Straying sheep. The verses focus upon the common human troubles of the many nations (52:13), who are making confession. Having believed that suffering was evidence of God's disfavor (v. 4), they had to change from that common viewpoint and admit that God might allow one to suffer in order to benefit others (v. 6).
B. vv. 7-9. A slaughtered lamb. Shifting to the sufferer, the sequence moves from judgment to execution, to burial. Emphasis falls upon the injustice of the suffering. The cause is given as the transgressions of others, probably the nations rather than "my people," which is a difficulty in v. 8.
C. vv. 10-12. Victory through sacrifice. Every verse refers to vicarious suffering. In the Old Testament the "will of the Lord" often refers to pleasure at showing mercy. As the phrase appears twice, it refers first to a life sacrificed, then to a life lengthened.
In vv. 11-12, God speaks. Now "my servant" does more than bear the guilt of others. As the "righteous one," he finds satisfaction in knowing God's full purpose: He shall make many (cf. 52:13) righteous. Such shall be the unusual spoils distributed by this unusual victor, who had identified so intimately with humanity.
OUTLINE II
Accountability with mercy
Hebrews 4:9-16
A. vv. 9-10. Rest is an ultimate goal or fulfillment of Christian life. In relation to death, this thought gives great comfort. Even more so in a time of persecution, Christians looked forward to relief from their labors. Yet, this is no ordinary rest. It brings a vital relationship with God who kept a Sabbath rest after the work of creation.
B. vv. 11-13. Faithful obedience must mark the Christian life on the way to God's rest. Otherwise, the people of God will fail as they did after the Exodus, when a whole generation did not live to enjoy the rest or residence in the promised land. Although different Hebrew words appear for "rest" in Genesis 2:2 and in Psalm 95:11, the same Greek word appears in the Septuagint translation of the two references used in Hebrews. Such Scripture is not a dead letter, but a lively word of God for penetrating one's innermost being to help discern a genuine faith. The point is not to teach that human nature includes separate components of soul and spirit, but to stress how completely God sees into our persons.
C. vv. 14-16. Jesus is a merciful high priest, always ready to help. If the accountability in the previous section seemed fearsome, it is alleviated by the compassion evident in these verses. In this first reference to "Jesus, the Son of God" as high priest, Hebrews acknowledges his exaltation on a heavenly throne. He may be approached with confidence, however, because he endured earthly temptations like ours.
OUTLINE III
Sacrifice, not privilege
Mark 10:35-45
A. vv. 35-37. Ambition for privilege and power is natural. Since James and John had been among the first to respond to Jesus' call (Mark 1:19-20), should not one be prime minister and stand to the right of the messianic king in his glorious court, while the other would serve as commander-in-chief and stand to the left? One might admire how openly honest and assertive these disciples were; but they were still wrong about the messiah and his glory.
B. vv. 38-40. Christ's way would require endurance of suffering and persecution. In the Old Testament, "cup" may refer to either blessing or judgment, while "baptism" would be similar to the overwhelming flood of waters that represents trouble and oppression (cf. Psalm 69:1-2). Only here in the New Testament, plus parallels in Matthew and Luke, is "baptism" used with reference to martyrdom. As for "cup," Jesus prayed in Gethsemane to have it removed when he anticipated condemnation and torturous death (Mark 14:36). According to Mark 14:23-24, he spoke of the cup in terms of its contents, the "blood of the covenant," which came from a sacrifice in the Old Testament (Exodus 24:8).
C. vv. 41-45. Service characterizes greatness for Jesus' followers. Again the popular messianic views are reinterpreted. Rather than enjoy superiority from worldly power, the "Son of Man" will "give his life ... for many" (Isaiah 52:15; 53:12).
In Jesus' time, the popular messianic hope anticipated a resolution of the difficulty. The people of God would become a complete theocracy. They were already a partial theocracy. The Judaic priests governed large segments of personal and community life, while Rome controlled taxation and military police power.
Among Jesus' disciples, James and John were eager for the theocratic solution, too eager. Theocracy had not worked so well in Old Testament times, as it did not in Medieval Europe nor at other times and places. Jesus pointed out the flaws in priestly leadership in his time. Of course, the messianic hope relied upon one difference. The earthly ruler would be super human. Yet, the request from the sons of Zebedee (Mark 10:37) illustrated that theocracy could represent an unwholesome compromise. The tyranny of worldly structures would receive religious legitimation and the claim to absolute power from God. Still today, it is all too easy to consider economic and political systems as the ultimate products of God's will.
In actuality, some conflict, ambiguity or compromise seems inevitable. On one hand, we honor those who exemplify Christ's life of sacrificial service. Albert Schweitzer, Mother Teresa, Father Flanagan deserve such respect. We also disdain those who hypocritically pretend to follow such rigorous ideals. On the other hand, we tend to idolize those who enjoy great prestige, privilege and power. We throng to see queens and kings. We tolerate great rewards for leaders in sports, entertainment and busmess. Self-made success stories produce our heroes. Ambition and assertiveness, like that of James and John, are not considered all bad. When power is used to obviously harm others, however, self-serving has exceeded its proper limits and will usually be denounced.
The concept that has helped Christians to cooperate with others in earthly enterprises is "service," that is, "being useful." Christians are likely to have a narrower definition of useful service at various points. Their dialogue on such issues becomes a part of their ministry in daily life. Likewise, the foundation of their service in Christ provides a source for strength and witness. Ambition needs to be kept subordinate to service.
OUTLINE I
Sacrificial victory
Isaiah 53:4-12
Introduction. In this best known of the servant songs from Isaiah 40-55, the servant may be the nation Israel, as it is in the context, or an individual -- past, present or future -- but the basic theological message is the same.
A. vv. 4-6. Straying sheep. The verses focus upon the common human troubles of the many nations (52:13), who are making confession. Having believed that suffering was evidence of God's disfavor (v. 4), they had to change from that common viewpoint and admit that God might allow one to suffer in order to benefit others (v. 6).
B. vv. 7-9. A slaughtered lamb. Shifting to the sufferer, the sequence moves from judgment to execution, to burial. Emphasis falls upon the injustice of the suffering. The cause is given as the transgressions of others, probably the nations rather than "my people," which is a difficulty in v. 8.
C. vv. 10-12. Victory through sacrifice. Every verse refers to vicarious suffering. In the Old Testament the "will of the Lord" often refers to pleasure at showing mercy. As the phrase appears twice, it refers first to a life sacrificed, then to a life lengthened.
In vv. 11-12, God speaks. Now "my servant" does more than bear the guilt of others. As the "righteous one," he finds satisfaction in knowing God's full purpose: He shall make many (cf. 52:13) righteous. Such shall be the unusual spoils distributed by this unusual victor, who had identified so intimately with humanity.
OUTLINE II
Accountability with mercy
Hebrews 4:9-16
A. vv. 9-10. Rest is an ultimate goal or fulfillment of Christian life. In relation to death, this thought gives great comfort. Even more so in a time of persecution, Christians looked forward to relief from their labors. Yet, this is no ordinary rest. It brings a vital relationship with God who kept a Sabbath rest after the work of creation.
B. vv. 11-13. Faithful obedience must mark the Christian life on the way to God's rest. Otherwise, the people of God will fail as they did after the Exodus, when a whole generation did not live to enjoy the rest or residence in the promised land. Although different Hebrew words appear for "rest" in Genesis 2:2 and in Psalm 95:11, the same Greek word appears in the Septuagint translation of the two references used in Hebrews. Such Scripture is not a dead letter, but a lively word of God for penetrating one's innermost being to help discern a genuine faith. The point is not to teach that human nature includes separate components of soul and spirit, but to stress how completely God sees into our persons.
C. vv. 14-16. Jesus is a merciful high priest, always ready to help. If the accountability in the previous section seemed fearsome, it is alleviated by the compassion evident in these verses. In this first reference to "Jesus, the Son of God" as high priest, Hebrews acknowledges his exaltation on a heavenly throne. He may be approached with confidence, however, because he endured earthly temptations like ours.
OUTLINE III
Sacrifice, not privilege
Mark 10:35-45
A. vv. 35-37. Ambition for privilege and power is natural. Since James and John had been among the first to respond to Jesus' call (Mark 1:19-20), should not one be prime minister and stand to the right of the messianic king in his glorious court, while the other would serve as commander-in-chief and stand to the left? One might admire how openly honest and assertive these disciples were; but they were still wrong about the messiah and his glory.
B. vv. 38-40. Christ's way would require endurance of suffering and persecution. In the Old Testament, "cup" may refer to either blessing or judgment, while "baptism" would be similar to the overwhelming flood of waters that represents trouble and oppression (cf. Psalm 69:1-2). Only here in the New Testament, plus parallels in Matthew and Luke, is "baptism" used with reference to martyrdom. As for "cup," Jesus prayed in Gethsemane to have it removed when he anticipated condemnation and torturous death (Mark 14:36). According to Mark 14:23-24, he spoke of the cup in terms of its contents, the "blood of the covenant," which came from a sacrifice in the Old Testament (Exodus 24:8).
C. vv. 41-45. Service characterizes greatness for Jesus' followers. Again the popular messianic views are reinterpreted. Rather than enjoy superiority from worldly power, the "Son of Man" will "give his life ... for many" (Isaiah 52:15; 53:12).
