My passions are “Honor, Shame and the Gospel” … cross-cultural partnerships with great leaders in the majority world … adult learning theory and creative communications. I love integrating these passions to contribute my bit in sharing the transforming grace of Jesus Christ among the peoples of the world.
View all posts by Werner Mischke →
HonorShame.com has rich theological resources which explain honor and shame as the pivotal cultural value of the Bible.
HonorShame.com has a really cool video that presents the gospel using a simple story format and the language of honor and shame.
HonorShame.com has a great weekly blog with practical ministry insights.
HonorShame.com (actually the team behind the website) offers expert coaching and training services regarding honor and shame in the Bible and in cross-cultural ministry.
These resources at HonorShame.com can help anyone involved in cross-cultural ministry to share the blessing of Jesus Christ with persons and peoples for whom honor and shame is a vital cultural value.
Check it out! Subscribe to the blog. Use the resources at HonorShame.com.
Since February 2012, I’ve been working on a major book called, THE GLOBAL GOSPEL: Achieving Missional Impact in Our Multicultural World.
It’s a book about honor/shame dynamics in the Bible and what it means for Christians engaged cross-cultural ministry across the street and around the world. In upcoming posts, I’ll be sharing various bits and pieces from the book.
Since our own cities and communities are becoming ever-more diverse, the need for contextualizing the gospel and connecting with people from Majority World cultures is rapidly growing. So the book is not just for cross-cultural workers serving on the other side of the world. It for those of us who want to connect with people from other cultures in our schools and workplaces. Or to make friends and share the gospel of Jesus with the new neighbors from across the world who now live in our own communities.
Here’s an update on the progress of the book
I am done writing the chapters, but we are not done with our own internal editing process. Right now, Mission ONE president Bob Schindler is reading the manuscript. Because of his suggestions we are doing some enhancements and other changes to the text. I hope that this part of the process will be done in May. I’m really grateful for Bob’s careful reading of the manuscript.
We are also currently in the process of getting endorsements from mission leaders, pastors, etc. If you would like to review the manuscript and contribute an endorsement, send me a request by email.
We will ultimately be giving the manuscript to Livingstone, the company which will proof, edit and design the book. I hope this can happen sometime in May. Their work will require at least three months. Then there is our own approval process. I am thinking the book will be available sometime around the end of the year or early 2015.
We are getting forewords written by two outstanding Christian mission leaders. One of the already-completed forewords is by Steven Hawthorne, editor of Perspectives on the World Christian Movement. I am grateful for Steve’s most encouraging words.
Here’s a list of features from The Global Gospel:
Explains why Christians from every theological tradition, including Western ones, have theological blind spots.
Thoroughly explains why honor and shame is the pivotal cultural value of the Bible.
Organizes nine dynamics of honor/shame in the Bible into a cohesive whole using graphic icons.
Uses more than 84 visual aids (diagrams, charts, and graphs) to make concepts more easily understood—to serve Christian leaders, pastors, cross-cultural workers, and lay persons.
Thoroughly explains why understanding honor and shame is a strategic issue for world evangelization—across the street and around the world.
Explores in variety of ways the importance of honor/shame dynamics in the gospel—and what this could mean for reaching unengaged and unreached peoples.
Presents honor-status reversal as a motif of Scripture—from Genesis to Revelation.
Shows how the Bible’s various dynamics of honor and shame are contained in a multitude of Scripture passages about salvation and the atonement of Christ.
Reveals ten Scripturally-rooted ways to freshly articulate the gospel of Christ—in ways that may better resonate with Majority World peoples.
Explains the pathological dark side of honor/shame, but also reveals the Bible’s amazing (and surprising) bright side of honor/shame.
Presents five levels of awareness of honor/shame dynamics and what this means for cross-cultural ministry.
Demonstrates how honor/shame dynamics are key to understanding the meaning of the kingdom of God.
Reveals from Scripture how the legal framework for the gospel can be balanced by a regal framework.
Explains from Scripture how God actually shares his honor and glory with persons and people groups—fresh thinking about our motive and purpose for missions.
Offers a rationale to train cross-cultural workers in the Bible’s honor/shame dynamics and reinforces Scripture as the beginning point of the contextualization process.
Demonstrates the value of using an “honor factor” in developing mission strategy—with three recommendations related to cross-cultural collaboration and ministry to unreached and unengaged peoples.
Our publishing advisor is Dan Wright Publisher Services, located in Nashville, Tennessee. Dan has been providing expert guidance on this project “since day one,” for which I am very grateful.
If you would like to see the latest manuscript, please send me an email, and I will send you the latest PDF.
I’ve been working since February on a book concerning honor and shame in cross-cultural ministry. The unfinished book is now going out for initial reviews. Three sections are done; one section to go. The fourth section will address a wide range of practical implications for cross-cultural ministry. My goal is that it will be completed some time in the first quarter of 2014.
If you decide to preview the manuscript, please keep a few things in mind. First of all, the manuscript is not without errors. I’m sure you’ll discover some typos. That’s okay. I am not looking for corrections of errors in spelling or grammar, but feel free to share them if you want to. We have a company waiting in the wings which does professional editing and proofing. They will do that later.
I am seeking your insights and asking if the book is useful and helpful. I hope you will have a lot of “ah-ha” moments. If you do, I’d like to hear about that.
I would also like to hear if you disagree with something. Maybe you’ll see a point I am making that does not jive with your perspective or maybe it just seems unclear or inappropriate somehow. I would definitely like to hear about that.
Here is what I believe you’ll gain from this book:
Why shame is such a pathology in our world, and why the church is largely unprepared to deal with it.
The many ways that God’s Word reveals that our shame is covered and our honor restored through Jesus Christ.
How the honor/shame dynamics in Scripture can be a vital key for ministry among unreached and unengaged peoples.
One basic reason why people from Western and Eastern cultures are so different.
More than 70 diagrams, charts and graphics to make complex things easier to see and understand.
Why guilt is more likely to lead to healing behavior, whereas shame is more likely to lead to hurtful behavior.
Why so much violence in some honor/shame cultures?
Theological blind spots—where they come from, and what I believe is the most serious one.
Why, if you’re a Westerner, the Bible is not your book!—culturally speaking.
References and citations to more than 70 scholars—many of them PhDs.
Nine basic dynamics of honor and shame that are present in honor/shame societies and in the Bible—to help you makes sense of what the Bible says.
One major motif of Scripture (related to honor/shame) which ties together the Bible from Genesis to Revelation.
How a “conversation within Scripture” can stimulate fresh ways of thinking about the gospel of Jesus.
What is the “gospel of the kingdom?”
Innovative ways rooted in Scripture to articulate the gospel of Jesus Christ—using the “thought forms” of honor and shame.
Friends, my word count on this book right now is about 106,00. That will make this about a 300-page book, so far. So it’s not exactly light reading. But I think you will find it well worth your while.
The great missionary-theologian Lesslie Newbigin asked, “How can the gospel ‘come alive’ in all these different cultural contexts, and still be the same authentic gospel? That is the problem of contextualization.” [1]
Can biblical truth overlap with a cultural context, even though it does not fit into one’s theology?
Where do theological blind spots come from?
Why is honor and shame hardly recognized as a valid theological subject?
Traditional view of contextualization compared to an expanded view of contextualization
Introducing a “Canopy of Biblical Truth”—alerting us to various spectrums of biblical-cultural values
How does Campus Crusade’s “The Four Spiritual Laws” compare culturally to “The Father’s Love Gospel Booklet”—a gospel presentation focusing on story, family, and honor/shame?
How does culture influence our understanding and communication of the gospel?
What are some considerations about contextualizing the gospel?
How does this form a foundation for something called an “Abrahamic gospel”, based on Galatians 3:7–9?
I am working on a book concerning honor and shame in cross-cultural ministry; portions of this presentation will be incorporated into that book.
“Amor Del Padre” — the Spanish edition of The Father’s Love Gospel Booklet is now available. You can explore the pages of this resource at the Spanish page on the website for The Father’s Love Gospel Booklet. You may also click here to purchase.
Debi Clifton
I want to recognize Debi Clifton, Director of Global Outreach at Grace Community Church in Tempe, Arizona … Debi was responsible for the fine Spanish translation of The Father’s Love Gospel Booklet. I am grateful for her vital role in this project.
Debi has been a great encouragement to me in my journey of learning and sharing about the pivotal cultural value of honor and shame. Thank you, Debi!
In two prior blog posts (Part 1 and Part 2), I wrote about the connection between baptism and the dynamics of honor and shame. I made the following summaries:
From Part 1: The baptism of Jesus by John the Baptist (Matthew 3:13–17) signified the inauguration of Christ’s ministry; it is an example of the motif of honor-status reversal in God’s Word. The occasion of Jesus’ baptism is punctuated by a voice from heaven—the Father gives immense honor and affection to the Son—and it immediately precedes Christ’s entering the desert to be tempted by the devil. This is an example to Christians: When we experience honor and worthiness accompanied by affection from God, it produces in us something called “shame resilience”—empowering us to fight temptation, to resist the shaming techniques of our communities, and to maintain our integrity and honor before God.
The key idea from Part 1:Baptism is a dynamic of honor-status reversal.
From Part 2: The Great Commission passage of Matthew 28:18–20 gives us the requirement of baptism for all new disciples of Jesus Christ. The meaning of baptism is “immersion that produces a permanent change”. This permanent change for followers of Christ is largely the result of being baptized into the honor of “the Father and of the Son and of the Holy Spirit.” For Christians in societies whose pivotal cultural value is honor and shame, this offers wonderful benefits—a King who offers them a new source of eternal honor (His own), the development of shame-resilience, and a community with whom to walk in a most honorable journey.
The key idea from Part 2:Baptism is “immersion that produces a permanent change”.
In this post, I want to explore a third key passage about the meaning of baptism for Christians. This is a reflection on the first four verses of Romans 6.
What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. (Romans 6:1-4 ESV)
So let’s observe what Romans 6:1–4 says about the first key idea:
Baptism is a dynamic of honor-status reversal.
1) Descending with Christ into shame. To be “baptized into Christ Jesus” means being “baptized into his death”. To identify with Christ means to identify with his death by crucifixion, a death literally full of shame. That is why, when going down to be immersed in the water, a believer signifies his identification with the shame of Christ’s death. The downward movement into water showcases the believer’s humble descent with Christ. The Christian identifies with the shame of Christ’s death and burial. “We were buried with him by baptism into death…”
2) Rising with Christ into honor. In Christ, death and burial are not ultimate, but rather, the means, the momentum—unto a glorious rise. Note that it says, “…baptism into death, in order that…”. The whole point of Christ entering that humbling descent of death was to be “raised from the dead by the glory of the Father.” Christ experienced the ultimate honor-status reversal (Philippians 2:8–11). What a story! What a drama! Likewise, believers are baptized into Christ—His death, burial and resurrection—so they too “might walk in newness of life.” As believers enter into Christ’s life and story, it is no less a great and magnificent drama! There is clear parallel between the honor-status reversal of Jesus Christ, and the honor-status reversal of those who claim Him as Lord and Savior.
Now let’s observe what Romans 6:1–4 says about the second key idea:
Baptism is “immersion that produces a permanent change”.
To explore this second key idea, we must ask: To what does this “newness of life” refer?
What we observe both from the text in Romans 6, as well as from other New Testament passages, is this: As Christ experienced honor-status reversal and was raised from shame unto a multifaceted exalted honor (Philippians 2:9-11), so also followers of Jesus Christ experience an honor-status reversal (see also Ephesians 2:5–6) which the Bible describes in multiple ways. The honor possessed by believers, referred to as “newness of life”, represents an incredibly brilliant, multifaceted diamond. Here are just a few of those facets:
The honor of freedom from sin (Romans 6:6, Romans 6:18)—a freedom far superior to that of being a free citizen of the Roman Empire.
The honor of living before the face of Jesus Christ, the King of Kings—with an “unveiled face”, that is, without shame (2 Corinthians 4:16, 2 Corinthians 3:18).
The honor of being adopted into a royal family (1 Peter 2:9, Ephesians 1:5).
The honor of being ambassadors for Christ to share with others the ministry of reconciliation (2 Corinthians 5:20).
The honor of kingdom power through the Holy Spirit (Acts 1:8) by which believers witness for Jesus Christ, and extend His blessing to other peoples to the very ends of the earth.
The honor of possessing eternal life as an heir of the family of God (Romans 6:22, Ephesians 1:13–14)
What is baptism? Baptism is a dynamic about one’s core identity being embedded in Christ’s Person and drama. Baptism is at once the act of embracing—while being embraced by—the drama of Christ’s life and death and resurrection. It is the dynamic of honor-status reversal—an immersion that produces a permanent change.
1 Peter was written to persecuted believers in “Pontus, Galatia, Cappadocia, Asia, and Bithynia” (modern day Turkey). This map taken from the online version of ESV Study Bible.
To understand the setting for 1 Peter, here’s a quote from the introduction to 1 Peter from the online version of the ESV Study Bible:
Peter encourages his readers to endure suffering and persecution (1:6–7; 2:18–20; 3:9, 13–17; 4:1–4, 12–19; 5:9) by giving themselves entirely to God (4:19). They are to remain faithful in times of distress, knowing that God will vindicate them and that they will certainly enjoy the salvation that the Lord has promised. The death and resurrection of Christ stand as the paradigm for the lives of believers. Just as Christ suffered and then entered into glory, so too his followers will suffer before being exalted.
The letter is addressed to Christians dispersed in “Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1:1), an area north of the Taurus Mountains in Asia Minor (modern-day Turkey); see map above. …
Although the entire book of 1 Peter offers insights about living honorably as persecuted believers in an honor/shame-based society, I will look only at 1 Peter 2:1–12. My comments about this passage are made by seeing these verses through the pivotal cultural value of honor and shame.
1 Peter 2:1 — Characteristic of honor-shame societies are highly competitive social games and attitudes. Jerome Neyrey calls it the “ubiquitous game of challenge and riposte or push-and-shove”.[1]Malice, envy, deceit, hypocrisy, slander are attitudes and behaviors that were present in ancient Middle Eastern societies. They are to be “put away” by all believers! Followers of Jesus are to “vacate the playing field” of this competitive, conflict-generating social game that characterizes honor-shame societies.
1 Peter 2:2–3 — In contrast, believers are to pursue the achieved honor of developing the righteousness that characterizes followers of Jesus Christ.
1 Peter 2:4 — Rejection is normative for believers; however, the “shaming techniques” of the community are to be resisted. The shame of rejection is contrasted with the great honor of being God’s chosen, which constitutes ascribed honor. “Precious” in the sight of God implies affection from God the Father to amplify the ascribed honor.
1 Peter 2:5 — Believers are transformed to a higher honor status via becoming part of “a holy priesthood”. The phrase “acceptable to God” indicates the polar opposite of being rejected in shame by Almighty God. The phrase “through Jesus Christ” refers to Christ’s high priestly office as Messiah and mediator between God and and all humanity—a role and office of staggering honor.
1 Peter 2:6 — Here we see the fulfillment of the prophetic words in Isaiah 28:16. It is the ancient covenantal story of God with his people Israel—from which came the Cornerstone, Jesus Christ—the most honorable of all the “stones”. He is the very summation and crux of the story. The prophesy is now fulfilled! And the result? …“whoever believes in him will not be put to shame”. It an astounding promise, the ultimate good news—for people whose pivotal cultural value is honor and shame.
1 Peter 2:7 — Peter writes, “So the honor is for you who believe”. Amazing—this is a most unusual way to gain honor. This honor is gained neither by ascribed honor (family name and official title) nor by achieved honor (through competition and conquest). But simply by BELIEF in the Cornerstone, Jesus Christ (Psalm 118:22). It is contrasted with those “who do not believe”.
1 Peter 2:8 — For those “who do not believe”, Peter quotes Isaiah 8:14 . The Cornerstone will be “a stone of stumbling, a rock of offense”—He will be an “offense”. This is an understated way of saying a means of ultimate shame for those who fail to honor God. Unbelievers justly receive this punishment of shame because they “disobey the word”—“as they were destined to do”—which amplifies the depth of their shame in contrast to being “chosen by God” (1 Peter 2:4).
1 Peter 2:9 — We see here the multifaceted honor of the community of believers. They are 1) “a chosen race”—the ascribed honor of being the elect … plus 2) “royal priesthood”—denoting regal honor … plus 3) “holy nation” (holy = being set apart, and virtuous behavior—a blend of ascribed and achieved honor) … plus 4) “a people for his own possession”—achieved honor based on covenantal love … plus 5) “to proclaim the excellencies of him who called you out of darkness into his marvelous light”—here we also see a people with a royal, highly esteemed ambassadorship with the responsibility for mission which accrues to great reward; an example of achieved honor.
1 Peter 2:10 — Faith in Jesus Christ results in a dramatic change in honor status—from zero people-honor, entitled to zero mercy—to being God’s chosen people entitled to infinite mercy; such a dramatic shift in honor status was most rare in the days of ancient Rome. This dramatic transformation of honor status happens by belief in Christ and results in becoming part of a new kinship group—the family of God, the CHURCH local and universal under the Lordship of Jesus Christ.
1 Peter 2:11 — It is normative for Christians to be “sojourners and exiles”. Peter is urging believers to live in a way commensurate with the immense honor of being the people of God. The honor challenge is to resist the temptations and shaming techniques of your culture—for this is warfare against your soul, your true identity.
1 Peter 2:12 — Christians must live honorably among the Gentiles; they must resist their shaming techniques and their evil words. In turn, those who are not believers will acknowledge the believers’ honor as a people, and ultimately give honor and glory to God. Paradoxically, this creates hope and vision for more honor out of the very experience of being shamed.
What are some suggestions for cross-cultural ministry?
1) Consider 1 Peter a “shame-resilience guide-book”. Cross-cultural workers serving in honor-shame societies among first generation believers should consider how the book of 1 Peter might serve as a guide for building shame-resilience in new Christ-followers. Going through 1 Peter in a small group study—while alert to the dynamics of honor and shame—would be a very instructive practice. See this quick-reference guide for assistance in reading the Bible through the lens of honor and shame.
2) Cultivate a culture of honor in the church family. Intensify the practice of honor in the church. The church must be a place of Christ-centered acceptance, love and affection. Believers from societies whose pivotal cultural value is honor and shame should feel the honor of being part of their church family. Consider how you and your team can create a culture of honor.
3) Actively discourage rivalry. Shame-based cultures produce intense rivalry. Leaders should take note of it in the greater church, in their own local group, as well as in their own individual lives (Philippians 2:3). Once taking note of it, leaders must repent of it in their own lives and humbly challenge the behavior when they see it in others. Rivalry will prevent or destroy a culture of honor in the church.
4) Keep focusing on King Jesus. Our Lord Jesus Christ is ever the source of the believer’s and church’s honor. Hebrews 12:1–4 is particularly instructive in this regard, and especially verse 2: “looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.”
FOOTNOTES
1. Jerome H. Neyrey: Honor and Shame in the Gospel of Matthew (Louisville: Westminster Press, 1998) p. 20. Neyrey contends that Jesus is calling His followers, particularly males, to “vacate the playing field”, so that rather than gaining honor in the traditional way through public game-playing, they are gaining honor by living in the kingdom of God in joyful obedience to its King.
THESIS: The Great Commission passage of Matthew 28:18–20 gives us the requirement of baptism for all new disciples of Jesus Christ. The meaning of baptism is “immersion that produces a permanent change”. This permanent change for followers of Christ is largely the result of being baptized into the honor of “the Father and of the Son and of the Holy Spirit.” For Christians in societies whose pivotal cultural value is honor and shame, this offers wonderful benefits—a King who offers them a new source of eternal honor (His own), the development of shame-resilience, and a community with whom to walk in a most honorable journey.
Baptism in a river, New Bern, North Carolina, around 1900. Public domain.
And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matthew 28:18-20 ESV)
Before we consider the baptism-related issues, let’s look first at the overall honor/shame dynamics in this passage:
1) The setting is full of honor. The Risen Christ appears to his disciples at a high place: on a mountain (Matthew 28:16). Highness usually conveys honor; consider the word high in Isaiah 6:1. The mountain is therefore befitting of the divine honor and significance of this solemn occasion. Moreover, Jesus is outside, in public, so all of His disciples, and anyone else, can see him and hear him. It is a perfect stage for honor to be displayed, honor claims to be made, and honor challenges to be given.
2) Jesus makes the claim to regal honor: “All authority in heaven and on earth has been given to me”. This is not merely a statement of fact. Rather, it is implicitly an honor challenge to all rivals. In a society whose pivotal cultural value is honor and shame, there is no doubt that this is an honor challenge. It is as though Jesus is announcing, “ALL RIVALS TAKE NOTE! RIVALS IN THE HEAVENS OR SPIRITUAL REALM, AND HUMAN RIVALS ON EARTH: I HAVE BEEN GIVEN ALL AUTHORITY BY GOD ALMIGHTY. I HAVE DEFEATED THE GREAT ENEMY OF THE UNIVERSE—SIN AND DEATH. YES, I HAVE BEEN GIVEN ALL AUTHORITY AND AM THE MOST POWERFUL RULER. I EXCEED ALL OTHERS IN HONOR AND GLORY. I AM SOVEREIGN KING AND LORD OF ALL. I REIGN AND RULE OVER YOU—WHOEVER YOU ARE—WHEREVER YOU ARE.”
Jesus has announced that He is the Lord and King of the universe.
3) King Jesus gives a great commandment, a great honor challenge to his disciples. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” How challenging is this command? How great is this honor challenge?
This command or honor challenge is global in scope and culturally all-inclusive—for all nations, for all ethnicities. No part of the world—no human community—is to be excluded from this blessing. The word, nations, in the in Greek is ethnos, mandating that this is for all ethnicities, all peoples, all language groups, in the whole world (Revelation 5:9).
This command or honor challenge is thoroughy Christ-centered. The nations are to be discipled to observe all that Christ commanded. Everything Christ taught and modeled is to be taught and passed by Christ-followers to others. The final message of this honor-filled occasion as recorded in the final verse of the Gospel of Matthew, is this: Jesus promises His very presence always—to all who are engaged in His work of extending the blessing of His kingdom to the nations (Matthew 28:20). The King is not far away! The King is not secluded or cloistered away in some cosmic regal fortress. No, He is Emmanuel, God with us! Wherever we go! For all time and forever! The promise of relational honor and security embedded in the King Himself coud not be greater.
What may we observe about the relationship between baptism and the dynamics of honor and shame?
1) Our Lord Jesus Christ commands that “baptizing them” is a primary objective of discipleship.The English word baptize comes from the Greek word baptizo. Here is the clearest definition I found, from James Montgomery Boice, as noted in BibleStudyTools.com:
Baptizo:
to dip repeatedly, to immerse, to submerge (of vessels sunk)
to cleanse by dipping or submerging, to wash, to make clean with water, to wash one’s self, bathe
to overwhelm
Not to be confused with … bapto. The clearest example that shows the meaning of baptizo is a text from the Greek poet and physician Nicander, who lived about 200 B.C. It is a recipe for making pickles and is helpful because it uses both words. Nicander says that in order to make a pickle, the vegetable should first be ‘dipped’ (bapto) into boiling water and then ‘baptized’ (baptizo) in the vinegar solution. Both verbs concern the immersing of vegetables in a solution. But the first is temporary. The second, the act of baptizing the vegetable, produces a permanent change. When used in the New Testament, this word more often refers to our union and identification with Christ than to our water baptism: “He that believes and is baptized shall be saved” (Mark 16:16). Christ is saying that mere intellectual assent is not enough. There must be a union with him, a real change, like the vegetable to the pickle!
“Bible Study Magazine”, James Montgomery Boice, May 1989.
Here is the main point: Baptism is an immersion that produces a permanent change.
2) Our Lord Jesus Christ commands that all disciples are baptized “in the name of the Father and of the Son and of the Holy Spirit”. What are the possible meanings of this? The key to understanding this verse is contained in the word, name, which is heavy laden with the connotation of honor and glory. Consider these two verses from Malachi:
A son honors his father, and a servant his master. If then I am a father, where is my honor? And if I am a master, where is my fear? says the Lord of hosts to you, O priests, who despise my name. But you say, ‘How have we despised your name?’ (Malachi 1:6)
If you will not listen, if you will not take it to heart to give honor to my name, says the Lord of hosts, then I will send the curse upon you and I will curse your blessings. Indeed, I have already cursed them, because you do not lay it to heart. (Malachi 2:2)
Consider also these verses from the Psalms:
Ascribe to the Lord the glory due his name; bring an offering, and come into his courts! (Psalm 96:8)
Nations will fear the name of the Lord, and all the kings of the earth will fear your glory. (Psalm 102:15)
And these verses from Isaiah:
I am the Lord; that is my name; my glory I give to no other, nor my praise to carved idols. (Isaiah 42:8)
everyone who is called by my name, whom I created for my glory, whom I formed and made.” (Isaiah 43:7)
The significant thing here is the very close proximity between name, honor and glory. When the Lord complains, “O priests, who despise my name,” God’s honor is being despised. When nations “fear the name of the Lord,” they are respecting God’s glory and honor. When Isaiah prophesies of “everyone who is called by my name”, he is referring to God’s honor.
When God says, “I am the Lord; that is my name; my glory I give to no other” one senses the mirror-like quality between name and glory, between name and honor. Therefore, the name of God is significantly synonymous to the glory of God or the honor of God.
So what does it mean to be baptized “in the name of the Father and of the Son and of the Holy Spirit”? I believe baptism in Matthew 28:19 refers to two related things:
1) Baptism with a godward focus—it is “in honor of” or “to the glory of”—the Father, Son and Holy Spirit. This is commonly accepted by Christians and makes sense because ultimately, everything is for the glory of God (Romans 11:36). So when Christians are baptized, they are honoring God the Father, Son and Holy Spirit by acknowledging Jesus Christ as their Lord and Savior.
2) Baptism with an inward-transformational focus—being immersed into the honorof the Father and of the Son and of the Holy Spirit. Consider that the little word “in” is frequently translated from the Greek word eis as “into”. For example, in Matthew 2:12–14, four times the word eis is translated into. This relates significantly to the practice of baptism because the Greek word baptizo refers to “immersion that produces a permanent change”. Immersion always requires going into something. Therefore, to be baptized in the name also means being baptized into the honor—“of the Father and of the Son and of the Holy Spirit”?
Baptism into the honor—of the Father, son, and Holy Spirit. The ramifications of this are especially relevant to Christians engaged in cross-cultural ministry to peoples whose pivotal cultural value is honor and shame. Here’s why:
It emphasizes that believers literally have a new source of honor—the eternal honor of God Himself—Father, Son, and Holy Spirit. The helps prevent the new believer from experiencing an honor deficit.
It amplifies the honor value of entering a new kind of kinship—the “forever family” which is the Church, the Body of Christ. This new kind of kinship honor replaces in large measure the earthly family honor which at best they are required to treat as secondary, and at worst they may be required to abandon.
It helps create in new Christians the shame resilience they need to resist the persecution and shaming techniques of family and community.
In conclusion, The Great Commission passage of Matthew 28:18–20 gives us the requirement of baptism for all new disciples of Jesus Christ. The meaning of baptism is “immersion that produces a permanent change”. This permanent change is largely the result of being baptized into the honor of “the Father and of the Son and of the Holy Spirit.” For Christians in societies whose pivotal cultural value is honor and shame, this offers wonderful benefits—a King who offers them a new source of eternal honor (His own), the development of shame-resilience, and a community with whom to walk in a most honorable journey.
THESIS: The baptism of Jesus by John the Baptist signified the inauguration of Christ’s ministry; it is an example of the motif of honor-status reversal in God’s Word. The occasion of Jesus’ baptism is punctuated by a voice from heaven—the Father gives immense honor and affection to the Son—and it immediately precedes Christ’s entering the desert to be tempted by the devil. This is an example to Christians: When we experience honor and worthiness accompanied by affection from God, it produces in us something called “shame resilience”—empowering us to fight temptation, to resist the shaming techniques of our communities, and to maintain our integrity and honor before God.
The Baptism of Jesus, by Gustav Doré, 1823–1833. Public Domain.
“Then Jesus came from Galilee to the Jordan to John, to be baptized by him. John would have prevented him, saying, ‘I need to be baptized by you, and do you come to me?’ But Jesus answered him, ‘Let it be so now, for thus it is fitting for us to fulfill all righteousness.’ Then he consented. And when Jesus was baptized, immediately he went up from the water, and behold, the heavens were opened to him, and he saw the Spirit of God descending like a dove and coming to rest on him; and behold, a voice from heaven said, ‘This is my beloved Son, with whom I am well pleased.’”(Matthew 3:13-17 ESV)
Here is what I observe from this passage concerning the dynamics of honor and shame:
1) The honor-status reversal of John.John the Baptist protests: “I need to be baptized by you, and do you come to me?” John obviously possesses less honor status than Jesus. He has already declared the immense superiority of Jesus: “… but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. … ” (Matthew 3:11). So it is reasonable to conclude that the motif of honor-status reversal in the Old Testament continues in the beginning passages of the Gospels (Matthew 1:19–21, Matthew 2:6, Luke 1:46–53, Luke 3:4–6, John 1:14). John baptizing the Son of God is another example of this motif called honor-status reversal.
2) The honor-status reversal of Jesus.Jesus insists on being baptized by John: “Let it be so now, for thus it is fitting for us to fulfill all righteousness.” Jesus, the divine Son of Man, humbles himself by being baptized by John, a mortal man, “in order to fulfill all righteousness.” The ESV Study Bible says of this verse: “Jesus’ baptism inaugurates his ministry and fulfills God’s saving activity prophesied throughout the OT.” The symbolism is rich: Jesus stoops down in His honor status by being baptized by John—He “emptied himself, taking the form of a servant” (Philippians 2:6)—in order to bring salvation to the world and inaugurate His kingdom.
3) Ascribed honor with great affection was given by the Father to the Son.New Testament scholar David deSilva writes, “In the ancient world, people are not just taken on their ‘merits.’ Instead, their merits begin with the merits (or debits) of their lineage, the reputation of their ancestral house. Greeks and Romans receive a basic identity from their larger family: for Romans this takes the form of including the clan name in the name of each individual.”[1] In the first century Middle East, everyone’s personal honor began with their kinship. So the early Christians of the Middle East would have understood this “voice from heaven” as a message of immense significance. For we see in these few words God the Father ascribing divine honor to the Son. And in using the words “beloved” and “well pleased”, the Father further amplifies the honor of His Son by communicating His infinite affection for Him. Jesus is worthy! He is worthy of infinite affection from God the Father. Notice there is no mention here of Jesus’ achieved honor. No, this is pure ascribed honor, based solely on his His Sonship. Could it be that God the Father—knowing the temptations and challenges Jesus would immediately face—actually infused a measure of extra honor and affection into His Son at this occasion so that Christ would have the resilience to stand against the works of the devil?
4) Immense ascribed honor and affection created “shame resilience”.Here is where I will diverge somewhat to the writings of an author who is a “shame researcher.” Over the past several years, Brené Brown has been conducting research about shame and then writing about her findings. The quote below is from her most recent book, Daring Greatly:
My maps, or theories, on shame resilience, Wholeheartedness, and vulnerability have not been drawn from the experiences of my own travels, but from the data I’ve collected over the past dozen years—the experiences of thousands of men and women who are forging paths in the direction that I, and many others, want to take our lives. …
What we all share in common—what I’ve spent the past several years talking to leaders, parents, and educators about—is the truth that forms the very core of this book: What we know matters, but who we are matters more. Being rather than knowing requires showing up and letting ourselves be seen. It requires us to dare greatly, to be vulnerable.[2]
Keeping in mind these thoughts from Brené Brown’s work—especially the concept of “shame resilience”—I want to suggest some applications concerning the example of Christ. What might “shame resilience” have to do with the baptism of Christ? What might “shame resilience” have to do with the voice from heaven saying, “This is my beloved Son, with whom I am well pleased.” Some observations:
Jesus was completely secure in who He was—He could therefore be vulnerable without sacrificing one iota of authenticity. No wonder he was willing to allow John to baptize Him. Jesus embraced the inauguration of His mission with this profound act of humility, of honor-status reversal. It was a continuation of the motif from the Old Testament, as well as a foretaste of things to come.
Jesus felt loved and worthy—He is the “beloved Son” in whom His Father is “well-pleased”. We can never know with our finite minds the infinite sense of worthiness which Jesus had of Himself. Jesus did not have an honor-deficit for which he had to compete to gain glory or honor. Jesus knew He was loved infinitely. Jesus knew He was completely and totally worthy. And yet, one wonders if the Father, in saying, “This is my beloved Son, with whom I am well pleased”, gave His Son even more of that honor, affection and worthiness.
Jesus entered into great temptation immediately following His baptism and being honored by the Father. Matthew 4: 1–11 describes “The Temptation of Jesus.” In the three great temptations, Jesus becomes vulnerable to the extreme. The devil says twice (in verse verses 3 and 8), “If you are the Son of God…” The devil is challenging Christ’s identify. Jesus is tempted by physical need, having fasted for 40 days. The devil also tempts Jesus regarding his power and authority—telling Jesus that He could have all the kingdoms of the world: “All these I will give you, if you will fall down and worship me” (Matthew 4:9). This is honor competition writ large—between the kingdom of the devil and the kingdom of God. Jesus courageously resists, obeying the Word of God, maintaining his integrity, holiness and honor.
Jesus resisted the great temptation. He won the honor competition with the devil. Of course it is impossible to know for sure what was in the heart and mind of Christ. Could it be that one reason Jesus was able to resist the temptations of the devil is because he had enormous shame resilience? That is, He knew His worthiness! He had just experienced the Father’s infinite affection. He therefore could affirm His own honor and maintain His integrity!
What does this mean for us as followers of Christ?
We experience the Father’s honor and love as a valuable prerequisite to ministry. With Jesus as our example we ought to explore how our sense of honor as children of God creates in us the “shame resilience” we need to resist the temptations of the world. Would we not be more willing to give and serve sacrificially—as we experience the love, honor and affection of our Father in heaven?
We embrace the honor and power of the kingdom with the humility of a child. The kingdom of God offers us a new eternal source of honor; however, it is only available through humility—by embracing our honor-status reversal as children of the King. The kingdom—with it’s royal honor, power and privileges—belongs to the King’s children (Matthew 19:14). We are a royal priesthood according to 1 Peter 2:9—so that we, as a faith community, can live powerfully in this world (Acts 1:8)—to extend the King’s blessing to the ends of the earth.
We identify rivalry as sin. Why is there so much rivalry and honor competition in the Christian community? Does this signify that most Christians have never actually experienced their shame covered and their honor restored? The story of the Prodigal Son (Luke 15:11–32) is very poignant on this matter. The young son experienced the Father’s love and had his shame covered and honor restored—while the older son, in his ugly spirit of rivalry, did not. See more about this at The Father’s Love Gospel Booklet.
We accord strategic importance to “shame resilience” in extending God’s blessing to the nations. Cross-cultural workers should place more emphasis on helping new believers develop Christ-centered “shame resilience”—especially for those new Christians who live in honor/shame societies, and thus, are likely to be shamed or rejected by their families and communities.
FOOTNOTES
1. David A. deSilva: Honor, Patronage, Kinship & Purity: Unlocking New Testament Culture (Downers Grove: InterVarsity Press, 2000), p. 159.
2. Brene Brown (2012-09-11). Daring Greatly: How the Courage to Be Vulnerable Transforms the Way We Live, Love, Parent, and Lead (p. 16). Gotham. Kindle Edition.
The Spanish version of The Father’s Love Gospel Booklet has gone to print. They will be available for sale in early March.
Many people believe that the Latin American culture has honor and shame as a primary value. Any yet, most Latin American Christians are not familiar with how to share the Gospel of Christ in “the language of honor and shame”. Learn more about this resource at the website for The Father’s Love Gospel Booklet.
