To properly understand an action, you need to interpret it in the light of the social context in which it takes place. For example, if we were to hear about a white male offering his seat at the front of a bus to an African American woman, we would probably interpret this as a nice gesture, but nothing more. If we were to learn that this took place in Birmingham, Alabama in 1955, however, we would interpret this same gesture as having much more significance. For in the pre-civil rights South, this act would have defied racist laws and social norms.
Similarly, many today miss — or misread — the revolutionary dimension of Jesus’ life because they interpret his actions by twentieth century western standards. They thus think the way Jesus treated oppressed and marginalized people was merely nice. These folks conclude that being a Christian is about being nice. In reality, when we understand Jesus in his original first century Jewish context, the way Jesus treated people went way beyond being nice. Jesus’ action and teaching defied the laws and norms of his culture. In manifesting the beauty of God’s servant character, Jesus revolted against everything in his culture that was inconsistent with this character.
We are called to join Jesus in this revolt. “Whoever claims to live in him must live as Jesus did” (1 John 2.6). So too, Paul teaches us to “[f]ollow God’s example” (Ephesians 5.1). The Greek word translated “example” literally means to mimic (from μιμητής, mimetes). We’re to do exactly what we see God doing. Paul immediately goes on to flesh out what he means by commanding us to “walk in the way of love, just as Christ loved us and gave himself up for us” (5.2).
Imitating Jesus is not merely about being nice. It’s about joining a revolution. This revolution is what Jesus refers to as the Kingdom of God.
Yet, Jesus wasn’t only a social revolutionary — sadly, this is the point so many Christian liberals and moderates miss; he was, even more importantly, a spiritual revolutionary. In the first century apocalyptic worldview that is shared by Jesus and the New Testament, every aspect of society and creation was viewed as being under the authority of a spiritual guardian, and some of these guardians were understood to be at war with God. When we interpret Jesus’ actions against this background, it becomes clear that in defying all ungodly aspects of his culture, Jesus was actually revolting against the spiritual powers that fuel those aspects of society. Just think the New Testament language about “principalities and powers”.
Imitating Jesus, therefore, is not merely about manifesting God’s reign by revolting against everything in society that is inconsistent with this reign. It’s even more fundamentally about joining in his revolt against the powers that oppress society and creation and that lay behind all ungodly aspects of society and creation. In the words of Paul, “our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6.12).
When people get serious about their call to follow Jesus’ example, it’s revolutionary. Literally. The kingdom that Jesus ushered into the world is a revolution. It revolts. In manifesting the beauty of God’s reign, the kingdom revolts against everything in the world that is inconsistent with that reign.
What does this mean for us today? Let me offer seven ways we are called to the Jesus revolution:
Given the centrality of following Jesus’ example, it is vitally important we not only notice that Jesus was a revolutionary along with some ways that we can join his revolution, but how he was a revolutionary. Many Christians today assume that in order to revolt against ungodly aspects of the culture one must become a political activist. In their sincere passion, they try to get people to vote a certain way, carry picket signs or involve themselves in the political process in some other way. I know why we do it, but the question remains: Why didn’t Jesus? And what difference does that make for how we Christians respond?
As people who live in a democracy, Christians are certainly free to express their opinions however they see fit. There was a time in my life when I did my fair share of protesting. Particularly as a grad student. But over the years I grew increasingly uncomfortable with that level of protest — precisely because it was so difficult to measure when put up against the life of Jesus. I’m not saying Christians can’t protest — we are free to do as the Spirit directs! — but I am saying that I can’t protest, precisely because the Spirit has led me otherwise. (The same goes for something as simple as a vote, by the way, since voting is the primary political process by which Americans protest.)
But if one chooses to participate in the political process, it’s vitally important they understand that there is nothing distinctly Christian about this participation. Their opinions may be completely correct and noble, but they are not for this reason “Christian”. Being “Christian” means Christ-like, and the fact of the matter is that, though he was a social revolutionary, Jesus never showed the slightest interest politics. Nor did any of his earliest disciples. The only instructions Christians are given vis-a-vis government in the New Testament is to respect and submit to authorities as much as possible, to pay our taxes and to pray for leaders so there will be peace (Mark 12.13-17; Romans 13.1-7; 1 Peter 2.13-17). And even these instructions are not given out of any concern for how government should run but to simply facilitate the spreading of the Gospel.
Jesus’ complete lack of interest becomes even more significant when we remember that he lived in politically volatile times. Not surprisingly, as people began to suspect that Jesus might be the Messiah, they constantly tried to get his opinions on political matters. But Jesus consistently refused. The reason is that the kingdom of God that Jesus came to establish has nothing to do with having the “right” opinions about how the kingdoms of the world should run (whether it was the Republicans or the Democrats doing the running). It’s rather a kingdom that “is not of this world” (John 8.36).
Jesus didn’t remain silent, however, when asked questions about the kingdom of the world. He rather turned the question around on the questioner and transformed it into a kingdom of God question.
For example — and I think this is the most telling instance, which I’ll elaborate on in a minute — at one point in his ministry some opponents tried to get Jesus to weigh in on the divisive topic of whether or not Jews should obey the law of the land and support the oppressive Roman government by paying taxes. Jesus neither ignored nor obliged the question. Instead, he simply held up a coin and asked, “Whose head is this, and whose title?” It was, of course, the emperor’s. So, Jesus concluded, “Give … to the emperor the things that are the emperor’s and [give] to God the things that are God’s” (Matthew 22.20-22).
Many Christians have mistakenly thought that when Jesus said these words he was claiming his followers have a duty to their government — to be good citizens, to vote, to serve in office or even to fight for their nation. If we understand Jesus’ clever response in its original context, however, it clearly means nothing of the sort.
To understand what Jesus truly meant, you need to know that most Jews of this time were deeply offended by currency that bore the image of the emperor. They saw it as a direct violation of the commandment against making images (Exodus 20.4; Leviticus 24.1). They understood that only God can make an image of himself, and he did so when he made humans (Genesis 1.26-27).
In responding the way he did to his Jewish audience, therefore, Jesus was brilliantly linking the issue of pagan idolatry with the issue of paying taxes. He was in essence saying, “Since we all agree that this piece of metal is idolatrous because it bears the image of Caesar, should we Jews really fight among ourselves over how much of it we should keep? Our only concern should be with making sure we are giving to God that which bears his image — namely, our whole being”. In this way Jesus wisely transformed a question pertaining to the reign of Caesar into a question that pertained to the reign of God.
This and other episodes make it clear that Jesus did not come to answer our political questions or give us a “new and improved” version of the kingdoms of the world (he really couldn’t care less about making America or any other country “great”). He rather came to raise a radically different set of questions and establish a radically different kind of Kingdom. He came to plant the mustard seed of a new, alternative world order under the reign of God that would eventually render all the political kingdoms of the world obsolete.
This is not to say that a kingdom person can’t have political opinions and vote, if they feel so led, or involve themselves in social justice movements. But kingdom people must remember our unique call has nothing to do with government, and everything do to with a unique way of living. The hope of the world resides not in achieving any particular form of government. It rather resides in the willingness of Jesus followers to simply be the kingdom God called us to be. Most importantly, we must always follow Jesus’ example of keeping the kingdom holy — set apart, unique — by not letting it get looped up into the innumerable, ambiguous political issues that plague the kingdom of the world. For the kingdom is not the best and wisest version of the kingdom of the world. It’s rather a kingdom that is “not of this world”. It never resembles Caesar, using power over others. It rather resembles Jesus, sacrificially serving others.
Similarly, many today miss — or misread — the revolutionary dimension of Jesus’ life because they interpret his actions by twentieth century western standards. They thus think the way Jesus treated oppressed and marginalized people was merely nice. These folks conclude that being a Christian is about being nice. In reality, when we understand Jesus in his original first century Jewish context, the way Jesus treated people went way beyond being nice. Jesus’ action and teaching defied the laws and norms of his culture. In manifesting the beauty of God’s servant character, Jesus revolted against everything in his culture that was inconsistent with this character.
We are called to join Jesus in this revolt. “Whoever claims to live in him must live as Jesus did” (1 John 2.6). So too, Paul teaches us to “[f]ollow God’s example” (Ephesians 5.1). The Greek word translated “example” literally means to mimic (from μιμητής, mimetes). We’re to do exactly what we see God doing. Paul immediately goes on to flesh out what he means by commanding us to “walk in the way of love, just as Christ loved us and gave himself up for us” (5.2).
Imitating Jesus is not merely about being nice. It’s about joining a revolution. This revolution is what Jesus refers to as the Kingdom of God.
Yet, Jesus wasn’t only a social revolutionary — sadly, this is the point so many Christian liberals and moderates miss; he was, even more importantly, a spiritual revolutionary. In the first century apocalyptic worldview that is shared by Jesus and the New Testament, every aspect of society and creation was viewed as being under the authority of a spiritual guardian, and some of these guardians were understood to be at war with God. When we interpret Jesus’ actions against this background, it becomes clear that in defying all ungodly aspects of his culture, Jesus was actually revolting against the spiritual powers that fuel those aspects of society. Just think the New Testament language about “principalities and powers”.
Imitating Jesus, therefore, is not merely about manifesting God’s reign by revolting against everything in society that is inconsistent with this reign. It’s even more fundamentally about joining in his revolt against the powers that oppress society and creation and that lay behind all ungodly aspects of society and creation. In the words of Paul, “our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms” (Ephesians 6.12).
When people get serious about their call to follow Jesus’ example, it’s revolutionary. Literally. The kingdom that Jesus ushered into the world is a revolution. It revolts. In manifesting the beauty of God’s reign, the kingdom revolts against everything in the world that is inconsistent with that reign.
What does this mean for us today? Let me offer seven ways we are called to the Jesus revolution:
- When Jesus set aside the riches of his divine prerogatives and sided with the poor and oppressed (2 Corinthians 8.9), he was revolting against a culture that privileged a few by oppressing the masses. By how he lived and taught, Jesus manifested God’s justice and revolted against the powers of evil that fuel injustice. All who submit to Christ are called and empowered to join in this anti-poverty revolution. We are to shun greed, be generous and care for the poor.
- When Jesus praised the faith of a Roman Centurion and held up Samaritans (in explicit contrast with Jewish leaders!) as heroes in some of his illustrations, he was revolting against a culture that placed some above others on the basis of their race. By how he lived and taught, Jesus manifested God’s dream of a unified humanity that reflected his own triune love. And in the process of doing this, he revolted against the powers that fuel racism. All who are part of the church are called and empowered to join in this anti-racism revolution. We are to manifest the “one new humanity” Jesus died to create and cultivate a kingdom community in which ethnic prejudices are abolished (Ephesians 2.15).
- The respectful way Jesus treated women — even women with disreputable histories (John 4) — revolted against a culture that tended to empower men and dehumanized women. By how he lived and taught, Jesus manifested God’s co-equal ideal for men and women, and in the process of doing this, he revolted against the powers that fuel sexism. All who have been freed from the powers and who participate in the life of God are called and empowered to advance this anti-misogyny revolution. We’re to manifest the truth that in Christ there is neither male nor female (Galatians 3.28) and recognize people’s calling based on the Spirits gifts in their lives, not their gender.
- The dignifying way Jesus interacted with beggars and others on the fringe of society revolted against a culture that ascribed worth to people based on their class, wealth, and power. By how he lived and taught, Jesus manifested the beauty of God’s dream of a classless kingdom and revolted against the powers that fuel classism. All who are consecrated as first fruits of the coming kingdom are called and empowered to join this classless revolution. We’re to treat all people as possessing unsurpassable worth, for each is a person whom God deemed worth dying for.
- Along the same lines, when Jesus ate and fellowshiped with prostitutes and tax collectors, he was revolting against a culture and religious system that judged some as worse sinners than others based on a self-serving, sin-gradation scale. The scandalous way Jesus treated lepers and others deemed untouchable revolted against a culture and religious system that dehumanized certain people by declaring them “unclean” while barricading them from the community. Similarly, when Jesus fed and healed people on the Sabbath, he was revolting against a dehumanizing culture and religious system that placed compliance with religious rules over the well-being of people. By how he lived and taught, Jesus manifested the beauty of God’s reign and revolted against the powers that fuel these forms of religious oppression. All who have been saved by God’s grace are called and empowered to join this beautiful, anti-religious, revolution. We are to live with the awareness that we are the worst of sinners (Matthew 7.1-3; 1 Timothy 1.15-16) and embody Christ’s scandalous love to all those whom society and/or religion deem to be the worst of sinners.
- Whenever Jesus came upon spiritually-oppressed people he delivered them, and whenever he confronted people with physical afflictions, he healed them. By how he lived and ministered, Jesus manifested the beautiful freedom and wholeness of God’s reign and revolted against the powers that fuel demonization and infirmities. All who are part of the restored humanity in Christ are called and empowered to join in this revolt against spiritual oppression and physical infirmities. We are to be a people who in the name of Jesus rout demons and heal the sick.
- Finally, when Jesus refused to use violence to protect himself against enemies, choosing instead to manifest God’s love by allowing them to torture and kill him, he was revolting against a culture and an entire world system that encourages people to use violence when it’s in their self-interest, or their nation’s self-interest, to do so. By how he lived and taught, Jesus manifested God’s dream of a non-violent humanity and revolted against the powers that fuel all violence. All who have pledged their life to Christ are called and empowered to join in this anti-violence revolution. We are never to retaliate, never to return evil with evil, and never to resort to violence (Matthew 5.28-42). Instead, we are to love and do good to our enemies, blessing them and praying for them even when they threaten us or our nation. If our enemy is hungry and thirsty, Paul says, we are to feed them and give them something to drink (Romans 12.20). Even when facing life-threatening persecution, we are to respond in the loving and gentle way Jesus did (1 Peter 2.21-22).
Given the centrality of following Jesus’ example, it is vitally important we not only notice that Jesus was a revolutionary along with some ways that we can join his revolution, but how he was a revolutionary. Many Christians today assume that in order to revolt against ungodly aspects of the culture one must become a political activist. In their sincere passion, they try to get people to vote a certain way, carry picket signs or involve themselves in the political process in some other way. I know why we do it, but the question remains: Why didn’t Jesus? And what difference does that make for how we Christians respond?
As people who live in a democracy, Christians are certainly free to express their opinions however they see fit. There was a time in my life when I did my fair share of protesting. Particularly as a grad student. But over the years I grew increasingly uncomfortable with that level of protest — precisely because it was so difficult to measure when put up against the life of Jesus. I’m not saying Christians can’t protest — we are free to do as the Spirit directs! — but I am saying that I can’t protest, precisely because the Spirit has led me otherwise. (The same goes for something as simple as a vote, by the way, since voting is the primary political process by which Americans protest.)
But if one chooses to participate in the political process, it’s vitally important they understand that there is nothing distinctly Christian about this participation. Their opinions may be completely correct and noble, but they are not for this reason “Christian”. Being “Christian” means Christ-like, and the fact of the matter is that, though he was a social revolutionary, Jesus never showed the slightest interest politics. Nor did any of his earliest disciples. The only instructions Christians are given vis-a-vis government in the New Testament is to respect and submit to authorities as much as possible, to pay our taxes and to pray for leaders so there will be peace (Mark 12.13-17; Romans 13.1-7; 1 Peter 2.13-17). And even these instructions are not given out of any concern for how government should run but to simply facilitate the spreading of the Gospel.
Jesus’ complete lack of interest becomes even more significant when we remember that he lived in politically volatile times. Not surprisingly, as people began to suspect that Jesus might be the Messiah, they constantly tried to get his opinions on political matters. But Jesus consistently refused. The reason is that the kingdom of God that Jesus came to establish has nothing to do with having the “right” opinions about how the kingdoms of the world should run (whether it was the Republicans or the Democrats doing the running). It’s rather a kingdom that “is not of this world” (John 8.36).
Jesus didn’t remain silent, however, when asked questions about the kingdom of the world. He rather turned the question around on the questioner and transformed it into a kingdom of God question.
For example — and I think this is the most telling instance, which I’ll elaborate on in a minute — at one point in his ministry some opponents tried to get Jesus to weigh in on the divisive topic of whether or not Jews should obey the law of the land and support the oppressive Roman government by paying taxes. Jesus neither ignored nor obliged the question. Instead, he simply held up a coin and asked, “Whose head is this, and whose title?” It was, of course, the emperor’s. So, Jesus concluded, “Give … to the emperor the things that are the emperor’s and [give] to God the things that are God’s” (Matthew 22.20-22).
Many Christians have mistakenly thought that when Jesus said these words he was claiming his followers have a duty to their government — to be good citizens, to vote, to serve in office or even to fight for their nation. If we understand Jesus’ clever response in its original context, however, it clearly means nothing of the sort.
To understand what Jesus truly meant, you need to know that most Jews of this time were deeply offended by currency that bore the image of the emperor. They saw it as a direct violation of the commandment against making images (Exodus 20.4; Leviticus 24.1). They understood that only God can make an image of himself, and he did so when he made humans (Genesis 1.26-27).
In responding the way he did to his Jewish audience, therefore, Jesus was brilliantly linking the issue of pagan idolatry with the issue of paying taxes. He was in essence saying, “Since we all agree that this piece of metal is idolatrous because it bears the image of Caesar, should we Jews really fight among ourselves over how much of it we should keep? Our only concern should be with making sure we are giving to God that which bears his image — namely, our whole being”. In this way Jesus wisely transformed a question pertaining to the reign of Caesar into a question that pertained to the reign of God.
This and other episodes make it clear that Jesus did not come to answer our political questions or give us a “new and improved” version of the kingdoms of the world (he really couldn’t care less about making America or any other country “great”). He rather came to raise a radically different set of questions and establish a radically different kind of Kingdom. He came to plant the mustard seed of a new, alternative world order under the reign of God that would eventually render all the political kingdoms of the world obsolete.
This is not to say that a kingdom person can’t have political opinions and vote, if they feel so led, or involve themselves in social justice movements. But kingdom people must remember our unique call has nothing to do with government, and everything do to with a unique way of living. The hope of the world resides not in achieving any particular form of government. It rather resides in the willingness of Jesus followers to simply be the kingdom God called us to be. Most importantly, we must always follow Jesus’ example of keeping the kingdom holy — set apart, unique — by not letting it get looped up into the innumerable, ambiguous political issues that plague the kingdom of the world. For the kingdom is not the best and wisest version of the kingdom of the world. It’s rather a kingdom that is “not of this world”. It never resembles Caesar, using power over others. It rather resembles Jesus, sacrificially serving others.