All posts by Werner Mischke

About Werner Mischke

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.

We have a blind spot about “honor and shame”… here’s why

Global Christian mission, Honor and shame, Quotes, articles & books related to cross-cultural partnership,

honor and shame graphic

Timothy Tennent book
Timothy Tennent’s book—Theology in the Context of World Christianity: How the Global Church is Influencing the Way We Think About and Discuss Theology—a valuable resource for Christians in cross-cultural ministry

Christians in America and the West have a hard time seeing the pivotal cultural value of honor and shame in Scripture. According to Timothy C. Tennent, there is a blind spot in our systematic theology textbooks:

Since Western systematic theology has been almost exclusively written by theologians from cultures framed primarily by the values of guilt and innocence, there has been a corresponding failure to fully appreciate the importance of the pivotal values of honor and shame in understanding Scripture and the doctrine of sin. Even with the publication of important works such as Biblical Social Values and Their Meaning and The New Testament World, systematic theologians have remained largely unchanged by this research.

Bruce Nichols, the founder of the Evangelical Review of Theology, has acknowledged this problem, noting that Christian theologians have “rarely if ever stressed salvation as honoring God, exposure of sin as shame, and the need for acceptance as the restoration of honor.” In fact, a survey of all of the leading textbooks used in teaching systematic theology across the major theological traditions reveals that although the indexes are filled with references to guilt, the word “shame” appears in the index of only one of these textbooks. This omission continues to persist despite the fact that the term guilt and its various derivatives occur 145 times in the Old Testament and 10 times in the New Testament, whereas the term shame and its derivatives occur nearly 300 times in the Old Testament and 45 times in the New Testament.

This is clearly an area where systematic theology must be challenged to reflect more adequately the testimony of Scripture. I am confident that a more biblical understanding of human identity outside of Christ that is framed by guilt, fear, and shame will, in turn, stimulate a more profound and comprehensive appreciation for the work of Christ on the cross. This approach will also greatly help peoples in the Majority World to understand the significance and power of Christ’s work, which has heretofore been told primarily from only one perspective.[1]

“This omission continues to persist …” Yes, that means there’s a blind spot.

The result? Seminaries in the West teach the Bible with an “honor and shame blind spot.” Pastors-to-be and leaders attending those seminaries acquire the blind spot. In turn, the blind spot has filtered into the common language and understanding of Christians everywhere in the West. Some of them, in turn, export the “honor and shame blind spot” around the world. Systematic theology textbooks from the West are used in seminaries all over the world … and the “honor and shame blind spot” is perpetuated.

Interestingly, the pivotal cultural value of honor and shame—as found in that Eastern book called the Bible—is also prominent in non-Western nations today. In the Majority World—consisting of Africa, Asia, Latin America, and the Middle East—honor and shame is still a pivotal cultural value.

This has major ramifications for cross-cultural ministry efforts … for how we share the gospel of Jesus Christ … the kind of language we use … the degree to which our words touch each others’ hearts … for the depth of friendship between people in the West and people in the Majority World.

Honor and shame in cross-cultural relationshipsMy free 30-page article, “Honor and Shame in Cross-Cultural Relationships,” helps address this need. It is an introduction to the subject of honor and shame. The article helps you understand five basic culture scales through the cultural lens of honor and shame, gives examples from the Bible, and offers practical suggestions to Western believers so they can better understand their friends in the Majority World—for healthier cross-cultural relationships and partnerships. It is available by clicking here.

1. From Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology (Grand Rapids: Zondervan, 2007) p. 92–93, (footnotes withheld).

Resolving the tension between grace and truth—through ‘missional grace’

Bible commentary, Ephesians, Global Christian mission,

When Christian leaders disagree on the relative emphasis on grace versus truth, I imagine it being resolved through missional grace. Here’s what I mean.

I imagine that on one side, there are the grace champions, and on the other side, the truth champions.

Grace champions are passionate about the fact that GRACE is the answer to living in a fallen world; they believe that Jesus Christ—especially in his transforming love—is the answer to our brokenness as individuals, families, communities. In my thinking, if I’m a grace champion, I believe people must repent and experience healing from their brokenness. We are all in pain, and for most of us, life is a struggle in one degree or another. We are all sinners. Praise God, His grace helps us overcome. We all need Jesus! 

Truth champions are passionate about the fact that TRUTH is the answer to living in a fallen world; they believe that Jesus Christ—especially in His transforming Word—is the answer to all our deceptions. In my thinking, if I’m a truth champion, I believe people must repent of their sin, their belief in false truths, their worship of false gods. We all need the truth principles in God’s Word to overcome our own sin and sinful deceptions. We need the truth of God to stand against our sinful culture. We are all sinners. Praise God, truth sets us free! We all need Jesus!

Sometimes truth champions oppose grace champions. Truth champions are concerned that, if one is too grace-oriented, too forgiving, too accepting—the objective truth of God’s Word will be marginalized—with the result that the church will lose its significance in a secular, relativistic culture. They fear that, instead of standing against the evils of the culture, the church will succumb to and decline with the culture; the church will have lost its mission, its identity.

Sometimes grace champions oppose truth champions. They are concerned that, by being too truth-oriented, the love and grace of Christ will be marginalized—with the result that the church will alienate struggling believers and be unattractive to a lost world. They fear that the church, instead of being a place that welcomes the hurting, ends up as more of a social club for the successful; the church will have lost its mission, its identity.

==============

Into this divide between grace champions and truth champions, God’s Word speaks of Jesus Christ:  

“And the Word became flesh and dwelt among us,
and we have seen his glory, glory as of the only Son from the Father,
full of grace and truth.” –John 1:14 ESV

In Jesus Christ, there is no division, there is no conflict between grace and truth. Simply, Jesus Christ is full of grace and full of truth in perfect integrity. This Word—this Son—is glorious! … as glorious, honorable and worthy of praise as the Father who sent him.

Yes, Christ was sent. “And the Word became flesh and dwelt among us …” God the Father sent God the Son to this world, and he “became flesh.”

If I am to be a faithful follower of Jesus Christ, then I’ll be engaged in a glory-filled, life-long missional journey, endeavoring to live out my life as a harmony of grace and truth.

Do you want a fuller understanding of grace? Are you involved in a conflict between grace and truth? Some insights from the book of Ephesians:

Examine the word grace in Ephesians 1: 6–7, along with its context (verses 3–14). Because of grace, what does the believer receive in these verses? Because of grace we are in Chirst, in the Beloved One; therefore we have received … redemption, forgiveness, adoption into God‘s family, knowledge of the mystery of his will, an inheritance … indeed, all spiritual blessings in heavenly places in Chirst. The treasures and blessings are infinite in scope.

Examine the three times the word grace is used in Ephesians 2:5–9. Because of grace, what does the believer receive in these verses? The believer is “made alive together with Christ;” the believer receives the elevated position of being seated with Christ “in the heavenly places,” all by virtue of God’s effort, not our own. This is “not of works, so that no one may boast.” It is the gift of grace. And to think this all happended “while we were dead in our trespasses.” Amazing what the believer receives by grace!

But now consider Ephesians 3:1–13. Here we see another dimension to the grace God. Here, grace is not only about what the Apostle Paul receives, it’s also about what he is divinely commissioned by God to give. Paul is given the enormous responsibility (you’ll see he considers this a gift of grace in verse 2, 7 and 8!) …

“… assuming that you have heard of the stewardship of God’s grace that was given to me for you,” (Ephesians 3:2 ESV)

“Of this gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. (Ephesians 3:7 ESV)

“To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ,” (Ephesians 3:8 ESV)

Do you see it? Paul viewed grace not only as the means of his forgiveness, but also as the means for his calling and mission. Shouldn’t it be the same for all believers in the church today? Of course, Paul was specifically called to be an apostle to the Gentiles in the early church, and so his unique calling does not apply to you and me. But here is the principle that does apply:

As grace saves us, so also, grace sends us to those who are yet to receive the blessing of the gospel of Christ.

So how might an expanded, truth-filled, missional understanding of grace resolve the so-called conflict between grace and truth? By enabling us to see that grace is not just for saving the lost, and compensating for weakness or sin and failure.

True biblical grace transforms the believer into someone who goes, who is sent. Grace-saturated followers of Christ (like Apostle Paul) are honorable servants and ambassadors whose passion is to bless those neighbors and peoples and nations (those we might even call our enemies!) who have not yet received the transforming gospel of Christ.

If grace does not include mission, it is small, truncated, and self-centered. We are not just saved by grace. We are sent by grace. This is missional grace.

In the glory of Christ and his mission to bless all peoples and nations, there is no divide between grace and truth.

Results from the 2010 U.S. Census: It’s here and now—the rising need to train believers to build authentic cross-cultural relationships

Global trends, Quotes, articles & books related to cross-cultural partnership

The Brookings Institute has released an eye-opening report based on the 2010 U.S. Census: America’s Diverse Future: Initial Glimpses at the U.S. Child Population from the 2010 Census, written by William H. Frey. It focuses on the faster than expected rise of the ethnic diversity of the child population in America. The report has profound implications for the local church and Christian ministries.

These are the two most startling facts from this report:

  • New minorities—Hispanics, Asians, and other groups apart from whites, blacks, and American Indians—account for all of the growth among the nation’s child population. From 2000 to 2010, the population of white children nationwide declined by 4.3 million, while the population of Hispanic and Asian children grew by 5.5 million.
  • Ten states and 35 large metro areas now have minority white child populations. Child populations in the Atlanta, Dallas, Orlando, and Phoenix metro areas flipped to “majority minority” by 2010.

This Brookings paper on the 2010 U.S. Census explores the compelling facts about the increasing ethnic diversity of America—a diversity which, in America’s child population, is growing more rapidly than expected. For churches in America, the facts in the report represent more than a ministry challenge for the distant future. This is about seeing the needs and seizing the golden opportunities for cross-cultural ministry and cultural understanding. It’s about serving children and families, building God’s kingdom cross-culturally—right here, right now.

Here are 14 ramifications I see for the Church in America—based on the Brookings report concerning the 2010 U.S. Census.

Because of the rapid increase of the ethnic diversity of the child population of America, I suggest that discerning pastors and other Christian leaders will …

  1. See the gift and seize the opportunity.
    These remarkable demographic shifts among the youth of America are God’s gift. All too often these changes are viewed fearfully. But these changes need not be viewed as a threat; rather, these changes represent an enormous opportunity which is specially suited for the Church. Is there not an expectation from God toward his people to seize these opportunities to bless other peoples and nations?
  2. Prioritize youth and children.
    Recognize the immediate priority for training youth leaders and children’s ministry leaders in Christ-centered Cultural Intelligence (CQ). Increasingly, the children and youth whom they serve are from diverse ethnic backgrounds.
  3. Pursue cross-cultural friendships with other leaders.
    The U. S. Census findings show that while the white child population declined by 4.3 million, there was a corresponding increase of 5.5 million in the Latino/Asian child population. Opportunities for cross-cultural ministries and partnerships between leaders and their communities will continue to grow. Leaders who are bi-lingual and/or comfortable in another culture will have advantages over those who are not.
  4. Ride the trends through training.
    The mega-trends of globalization and the migration of the peoples have amplified the need for training in cross-cultural ministry. Savvy leaders will embrace the reality that the long-term health of the Church is at least partly dependent on this: Devoting resources to training ordinary believers in the local church to relate well to people from other cultures.
  5. Equip laity in CQ.
    Christ-centered Cultural Intelligence (CQ) training used to be for the experts. In the Church, the “experts” are represented by professional career missionaries. But the demographic changes represented by this 2010 Census report strongly imply a major shift needs to happen. That shift is from the assumption that CQ is an exclusive thing for professionals—to an assumption that it is a basic commodity, basic training for everyone—for ordinary believers from child to youth to adult. It’s a vision where CQ training becomes a normal part of Christian discipleship.
  6. Embrace “glocal.”
    Healthy churches will embrace cross-cultural ministry locally and globally. Missions is no longer characterized as just sending people or resources from here at home to way over there; rather, the mandate of God’s Word and the opportunities implied by the 2010 U. S. Census and other global trends—is to bless all peoples, both local and global, or “glocal.” It’s from everywhere to everywhere.
  7. Teach local/global all the time.
    The great pastors will preach and teach God’s Word consistently to their congregations with a global blessing mentality. As a result, their members’ capacities for cross-cultural ministry locally and globally will increase. The annual missions conference, or an annual missions-emphasis weekend will increasingly become a thing of the past. Only regular preaching and teaching with a local+global cross-cultural theme will satisfy the cross-cultural ministry demands of the local church.
  8. Teach WHY; teach HOW.
    It’s one thing to know the biblical basis for blessing all the peoples of the earth. The role of the preaching pastor is clear in this regard. But it is a whole different thing to equip ordinary believers with the knowledge, skills and attitudes to build relationships cross-culturally. The effective church will give ample attention to equipping average believers in this regard.
  9. Expect generation-based tensions.
    This is nothing new. But it could get worse. Older generation lay leaders—the Baby-Boomers and older in the church family (usually the bigger givers)—are comfortable with the cultural status quo. Young, ethnically diverse members of our churches will likely have very different priorities for ministry. This will create tension and will require much patient prayer, listening and navigational expertise.
  10. Anticipate shock … and joy.
    Culture shock will not be something believers experience only on far-away mission trips. Might it also become a routine aspect of local church ministry? On the other hand, believers who are trained in building authentic cross-cultural relationships will find even more joy in following Jesus Christ, who is Lord of all peoples and nations.
  11. Seek out the sage.
    Who are the sages of cross-cultural understanding in the Christian world? Are they not the seasoned missionaries and ministries with years of experience serving or partnering cross-culturally? Seek those missionaries and ministries who love to train ordinary believers in local churches to build healthy cross-cultural relationships and partnerships. Many are longing to serve you. Is it wise to think you don’t need them? Don’t reinvent the wheel.
  12. Explore the CQ resources. In addition to The Beauty of Partnership Study Guide available though this website, there are several books designed to help leaders acquire Cultural Intelligence. A quick search at amazon.com will make you aware of the number of books available.
  13. Remember the unreached peoples far away. The increasing ethnic diversity of our own communities, especially in urban settings, may tempt some Christian leaders to think that reaching the peoples within their own community—is satisfactory obedience to Scripture. But Jesus said, “…make disciple of all nations… (Matt. 28:19) and “be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth (Acts 1:8). The temptation to focus on “local alone”, regardless of how ethnically diverse it may be, should be avoided for a balanced approach that is local, regional, and global.
  14. Expect great blessings from God.
    This represents a huge opportunity for the local church to participate in the grand over-arching purpose of God—to bless all the nations of the earth through the Gospel of our Lord Jesus Christ. Expect cross-cultural ministries and partnerships—locally and globally—to become more fruitful, more exciting, more dynamic. Obedience to Jesus Christ combined with cross-cultural understanding and training will result in a great harvest of transformed lives—for the glory of God.

Download the article here: America’s Diverse Future: Initial Glimpses at the U.S. Child Population from the 2010 Census, written by William H. Frey of the Brookings Institution.

Is your “glory” awakened?

Bible commentary, Global Christian mission, Honor and shame

Awake, my glory! Awake, O harp and lyre!
I will awake the dawn! –Psalm 57:8 ESV

What were the circumstances in David’s life when he wrote in Psalm 57, “Awake, my glory”?

David wrote this in a dark place in his life. This Psalm likely refers to events recorded in 1 Samuel 22. He was fleeing from Saul, hiding in a cave. Saul had killed others. David knew he could be next. “My soul is in the midst of lions,” he wrote in verse 4.

Psalm 57 reveals the heroic heart of David. While fearing for his life (v. 1, 4) he lifted his heart in worship to God (v. 5, 11) and allowed his faith to soar.

David never forgot that years before, he had been anointed by the prophet Samuel to be king of Israel. He believed God ordained for him a royal destiny.

So how did David see himself in his mind’s eye, living out his faith, his royal destiny toward God?

Awake, my glory! Awake, O harp and lyre! I will awake the dawn!
I will give thanks to you, O Lord, among the peoples;
I will sing praises to you among the nations. –Psalm 57:8–9 ESV

“I will awake the dawn.” What could this mean?

Was David imagining himself having superhuman strength to make the sun come up all by himself? I suggest that David knew his life had an incredibly significant destiny way beyond the horizon … way beyond tomorrow, way beyond his immediate geography.

That cave was cold and dark. The most powerful and ruthless man in the land was after him. But David did not despair.

David knew that a day was coming when he would be using his unique talents and gifts to make known “among the peoples” — the glorious, steadfast love of God Most High. He would be singing and worshiping among the peoples, using his creative gifts, both to bless God and to bless the nations.

David knew ‘in his bones’ that his royal destiny, his glory—was merely dormant. He came close to death many times in conflict with his enemies. But ultimately, his glory, his destiny could not be denied.

David’s passionate longing for glory aligned with God’s grand global purpose. In faith, David cried out and called forth his destiny in God’s Story. “Awake, my glory … I will give thanks to you among  the peoples; I will sing praises to you among the nations.”

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Are you like David? Are you in a place in your journey where it feels like you’re in a cave? Do you sense something glorious deep within remains unfulfilled? Do you long for God to awaken your glory?

Whatever gifts, skills or resources God has ordained for your life … whatever experiences, beautiful or tragic, He has allowed for you in your journey … know this: If you are a follower of Jesus Christ, you are IN GOD’S STORY.

And God’s global love Story is glorious! It is glorious for God, it is glorious for the nations, and it is glorious for you.

Meeting needs or pursuing God’s purpose?

Bible commentary, Global Christian mission

On Thursday May 19, I had the joy of hearing Steve Hawthorne teach at the office of Frontiers, a mission organization located here in the Phoenix area.

Like many others who have been through Perspectives, I owe a great debt to Steve for his writings and work. What an inspiration!

Below are some thoughts based on some of Steve’s teaching that morning.

“I have glorified You on the earth, having finished the work that You gave Me to do.” –John 17:4 NAS

With regard to this verse, Steve said,

“Jesus references his life purpose in terms of what he did for God. … The Bible usually frames [missions / the story of redemption] in terms of what God gains for himself. Jesus wasn’t just meeting needs. Jesus was finishing. There was work. There was an actual task. He was not just keeping busy. Jesus had a task. He was able to say No to this and No that—because he knew his task.”

“He did not do everything that needed to be done. He could have said, I need more time. But Jesus was not framing his mission around his capacities. Nor around the needs of the world.”

There’s a difference between mission that is done to meet needs, and mission that is inside of God’s specific eternal, relational purpose, which Steve Hawthorne calls a “purpose-pursuit.”

While human needs are met along the way of this “purpose-pursuit,” at the core, this pursuit, this mission does not begin with human needs. Rather, the purpose of God is to gain glory for himself, for the sake of his name. He does this through his plan to bless all the peoples of the earth through Christ and Christ’s followers.

For they have gone out for the sake of the name, … –3 John 8 ESV

For from him and through him and to him are all things. To him be glory forever. Amen. –Romans 11:36 ESV

What a profoundly relational enterprise! The final words of our Lord’s Great Commission are:

… And behold, I am with you always, to the end of the age. –Matthew 28:20

The work of our calling and mission is not only “from him” and “to him”, but also “through him.” No wonder Jesus said, “I am with you always.” He is with us in an intimately collaborative work unto a wondrous fulfillment—“the end of the age.”

This specific fulfillment is rooted in the ancient purpose of God to bless all the peoples of the earth (Genesis 12:3). Ours is a supreme fellowship with a supreme global purpose—unto a supremely good and loving God.

Steve Hawthorne is the editor of the book, Perspectives on the World Christian Movement. He also wrote the article, “The Story of His Glory,”  which is lesson 2 in Perspectives, and which is the basis for the biblical component of Operation WorldView.

The most elegant words in the Bible about our mission?

Bible commentary, Global Christian mission

“Jesus said to them again, Peace be with you.
As the Father has sent me, even so I am sending you.” (John 20:21 ESV)

Then said Jesus to them again, Peace be unto you:
as my Father hath sent me, even so send I you. (John 15:21 KJV)

Concerning Christian mission, is there a verse of Scripture more simple and strong and beautiful than this?

  • Jesus had both deep humility and fierce resolve (Philippians 2:8). So send I you.
  • Jesus was a friend to sinners (Matthew 9:11). So send I you.
  • Jesus loved the unlovely (Mark 3:1–5). So send I you.
  • Jesus ministered cross-culturally (Mark 8:24, John 4:4–40). So send I you.
  • Jesus blended grace and truth beautifully (John 1:14). So send I you.
  • Jesus had an intimate prayer relationship with the Father (Luke 16:12). So send I you.
  • Jesus did everything ultimately for the glory of God (John12:28). So send I you.

To abide in Christ (John 15:4) means to identify with Jesus—to bear fruit in his Story to bless all peoples and nations.

Is this the Story that runs through my heart? Is this my identity?

Seated at the right hand of God—with all enemies under His feet

Bible study, Ephesians, Honor and shame

that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places … And he put all things under his feet and gave him as head over all things to the church.
–Ephesians 1:20, 22 ESV

Consider these words describing the honor of the one reigning as victor—“seated him at his right hand.” Consider also the words of shame describing the ones conquered and put into submission—“he put all things under his feet.” These word meanings belong to a culture dominated by the values of honor and shame.

Observe the two verses in the Psalms from which the words in Ephesians are clearly derived:

The LORD says to my Lord: Sit at my right hand,
until I make your enemies your footstool.
–Psalm 110:1

You have given him dominion over the works of your hands;
you have put all things under his feet,
–Psalm 8:6

Now consider how the following Old Testament verses reinforce 1) the honor of being seated at the right hand of the king, or 2) the honor of kingship ordained by God, or 3) the shame of enemies in being ‘put under the feet’ of the conqueror:

So Bathsheba went to King Solomon to speak to him on behalf of Adonijah. And the king rose to meet her and bowed down to her. Then he sat on his throne and had a seat brought for the king’s mother, and she sat on his right.
–1 Kings 2:19

daughters of kings are among your ladies of honor; at your right hand stands the queen in gold of Ophir.
–Psalm 45:9

Then Solomon sat on the throne of the LORD as king in place of David his father. … And the LORD made Solomon very great in the sight of all Israel and bestowed on him such royal majesty as had not been on any king before him in Israel.
–1 Chronicles 29:23, 25

You know that David my father could not build a house for the name of the LORD his God because of the warfare with which his enemies surrounded him, until the LORD put them under the soles of his feet.
–1 Kings 5:3

In the New Testament, the supreme exaltation of the Lord Jesus Christ is frequently described by Christ being seated at “God’s right hand;” and that simultaneously, all enemies of Christ are shamed by being “put under his feet.” The passage quoted from Ephesians chapter 1 at the beginning of this post is but one of many verses in the New Testament which reflect this theme.

Jesus said to him, … from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.
–Matthew 26:64

This Jesus God raised up, and of that we all are witnesses. Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing.
–Acts 2:32–33

For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For God has put all things in subjection under his feet. …
–1 Corinthians 15:25–27

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.
–Colossians 3:1

He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,
–Hebrews 1:3

And to which of the angels has he ever said, Sit at my right hand until I make your enemies a footstool for your feet?
–Hebrews 1:13

Now the point in what we are saying is this: we have such a high priest, one who is seated at the right hand of the throne of the Majesty in heaven.
–Hebrews 8:1

But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet.
–Hebrews 10:12–13

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.
–Hebrews 12:2

who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.
–1 Peter 3:22

Again, notice the sheer frequency of this theme in the New Testament: Jesus Christ is seated and enthroned at God’s right hand in highest honor—and correspondingly, all enemies, indeed “all things,” have been utterly subdued and shamed—put under his feet. The force of this truth cannot be appreciated without understanding the pivotal cultural value of honor and shame.

The honor of Christ’s never-ending victory over death

Bible study, Ephesians, Honor and shame

… not only in this age but also in the one to come.
–Ephesians 1:21 ESV

What is the significance of Jesus Christ having this highly honored state of being “… not only in this age but also in the one to come”? Surely there are some cultural signals that give perspective to this statement. Why is Paul making this point of Christ’s never-ending Lordship and victory over death?

  1. Could it be that Paul has in mind the stark impermanence of the Greek and Roman deities of his time? When one reads about the petty variableness of the Greek gods, when one considers the tragic deaths of many of the Roman rulers, it seems that Paul is emphasizing that, whereas Greek gods are capricious and Roman rulers both capricious and temporary, Jesus Christ will absolutely remain—permanently!—as the highly exalted one “… not only in this age but also in the one to come.”
  2. Yes, the victory which was won when the Father raised Jesus Christ from the dead is permanent, but is also personal for those who follow Christ. It represents an eternal victory over death and hell, pain and tragedy. Therefore, followers of Jesus Christ—those who are His—those who are in Christ—are assured that when they face death, their own resurrection will also be eternal. It is a living hope grounded in the permanence of the resurrected Christ “not only in this age but also in the one to come.” How personal is this for believers? Consider that just as God the Father raised Jesus Christ from the dead (Eph. 1:20), so also God has “raised us up with him and seated us with him in the heavenly places in Christ Jesus” (Ephesians 2:6). This constitutes for believers a profound identification with the honor of our Lord Jesus Christ.

What is the affect of this profound honor, this living hope? It is the ability for the Christ-follower to live without guilt, without fear, without shame. When a believer identifies with the honor and righteousness of Christ, he or she is set free from the need to play petty games of one-upmanship.

Jerome Neyrey has a whole chapter in his book Honor and Shame in the Gospel of Matthew, called “Vacating the Playing Field.” Neyrey expounds on The Sermon on the Mount, and explains how Jesus is calling his disciples to vacate the ‘public playing field’ of the ‘honor and shame game.’ Neyrey says:

In regard to the value of honor, several things should be noted. First, Jesus contrasts grants of honor from neighbors (“praised by men,” Matt. 6:2) with grants for honor from God (your heavenly Father will reward you,” 6:4, 6, 18; see John 12:43). As always, people require some acknowledgment of their worth. Second, even in his rhetoric, Jesus himself plays the honor game, challenging others and claiming honor himself. He does not attack the honor system itself; in fact he operates out of it by challenging other versions of it and ranking one grant of honor over another. Far from dismantling the system, he redirects how honor is bestowed and withdrawn. Third, Jesus invites disciples to join his honorable world, where the opinions of neighbors do not count for much and where their expectations do not control one’s behavior. And so he replaces the cultural expectations of the local code with his own expectations. Fourth, Jesus’ subversive commands would not be imaginable to disciples unless an alternative structure for worth, reputation, and respect were put in place, namely, honor from Jesus and reward from one’s heavenly Father. [1]

Do you see from Neyrey’s explanation that discipleship to Jesus Christ may be viewed as an exchange of a human-based source of honor for a Jesus-based one? Criticizing the Pharisees, Jesus said, “for they loved the glory that comes from man more than the glory that comes from God” (John 12:43).

Through salvation, one receives the righteousness of Jesus Christ in exchange for condemnation. One also embraces the honor of Christ in exchange for shame. The result is to live courageously, freely, magnanimously, generously, passionately—indeed, gloriously!

O Lord, do I reflect this freedom from the opinions of others, this courage and passion—this honor for you as Lord in my life?

1. Jerome Neyrey: Honor and Shame in the Gospel of Matthew (Louisville: Westminster John Knox Press, 1998), p. 221.

For what does Paul pray to the “Father of glory”? Part 3

Bible study, Ephesians, Honor and shame

that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places,
far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come.
–Ephesians 1:20–21 ESV

In verse 21 we have a clearer description of where Christ is “seated.” He not only is seated “at his right hand in the heavenly places;” he is seated “far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come.”

What is going on here in this verse? The apostle is expressing the super-exaltation of the Lord Jesus Christ after his resurrection. The language here is descriptive of the highest possible honor being given to Jesus Christ following his death on the cross by which Christ endured the greatest possible shame. The power of this passage is easily lost on those who are not from an honor-shame culture. Let’s consider in greater detail the meanings of key words:

  1. “far above all rule”—the Greek word is ‘arche.’ According to Strong’s Concordance, the meaning is: “beginning, origin; the person or thing that commences, the first person or thing in a series, the leader, that by which anything begins to be, the origin, the active cause.” Vine’s says, “Begin, Beginning, Beginner: means ‘a beginning.’ The root arch—primarily indicated what was of worth. Hence the verb archo meant “to be first,” and archon denoted “a ruler.” How interesting that the Bible says, Jesus is “far above” whoever one may imagine has the first or highest place of worth or honor.
  2. “far above all … authority”—the Greek word is ‘exousia.’ According to Strong’s, the meaning is “the power of authority (influence) and of right (privilege) … the power of rule or government (the power of him whose will and commands must be submitted to by others and obeyed). So Jesus is far above all power of authority, influence, right and privilege, rule or government.
  3. “far above all … power”—the Greek word is ‘dynamis.’ According to Strong’s, the meaning is “strength power, ability … inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth … power for performing miracles … moral power and excellence of soul … the power and influence which belong to riches and wealth.
  4. “far above all … dominion”—the Greek word is ‘kyriotes.’ According to Strong’s, the meaning simply, “dominion, power, lordship.”

From the perspective of the pivotal cultural value of honor and shame, it is helpful to understand that this was a hierarchical society, as opposed to an egalitarian society like the American one. This means that leadership titles—caesar, king, high priest, lord, father, grandfather—were hugely significant. The ascribed honor given to people in high authority was immense. However, for people living in an equality-based society like the West, where people in authority are often viewed with cynicism and even disdain, this idea of great respect and honor for people in places of authority is viewed almost as a weakness, not as a strength. In America especially, we have no king, therefore, we have no social equivalent for kingly rule and royalty.

So to grasp the full weight of Ephesians 1:21, we Westerners and especially, we Americans, must imagine ourselves in a different society—one in which hierarchy trumps equality, and where the currency of honor and shame trumps the currency of money and material things.

What would the first-century readers and hearers of this letter from Paul have thought as they first encountered these verses describing the greatly elevated honor and super-exaltation of Jesus Christ?

Can we imagine the comfort they would feel in knowing that the Lord and Savior residing in their hearts would be sitting at the right hand of the Father—and given a name above all names?

Can we imagine first-century peasants who have forsaken the honor of their own kinship ties—and the vital loss of wealth and honor that went with that—in order to follow Jesus Christ? Can we imagine how the super-exaltation of their Lord more than compensated for their own loss of honor as they ‘drank in’ the honor of being 1) a child of their heavenly Father, and 2) being in Christ by faith, thus, being with their Savior who is sitting at the Father’s right hand? (see Ephesians 2:6).

Is it possible for Western Christians to even begin to feel the relief, the density, the joy—that the glory of the resurrected Christ gave to destitute, honor-starved believers in the first-century Mediterranean world?

For what does Paul pray to the “Father of glory”? Part 2

Bible study, Ephesians, Honor and shame

… according to the working of his great might, that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places,
–Ephesians 1:19–20 (ESV)

In the last four verses of Ephesians chapter 1, Paul completes his long prayer for believers by using the strongest possible honor and shame language—to describe the resurrection of Jesus Christ as the foundation of our hope in God. Here is an outline of the honor and shame references in the first two of those four verses … beginning with the end of verse 19 and then verse 20:

  1. “according to the working of his great might, that he worked in Christ:” power and might are inherently honorable. “Power, moreover, always expresses honor in the ancient world” [1]. The greatness of the power displayed is commensurate with the greatness of the honor achieved.
  2. “when he raised him from the dead:” this is an event by which immense achieved honor is accrued both to God the Father and God the Son because of the utterly unique supernatural power necessary to accomplish this. Relatedly, there is great honor in the resounding victory associated with it, for power is never neutral, it is always expressed in relation to an opponent or enemy. The resurrection is, in fact, a phenomenal act for which the greatest honor imaginable ought to be given to God the Father and God the Son.
  3. “and seated him at his own right hand:” this speaks of ascribed honor—in three ways: First, Jesus Christ is “seated. ”This is the place of rest and authority appropriate for kings; others are kneeling, standing, working, bowing before—but Jesus is sitting. Second, where Jesus is sitting—at the Father’s own right hand—is the unique place of singular honor, for only one Person can sit at the right hand of the Almighty Sovereign God. And third, it is at the “right hand.” Neyrey says, “The right hand is deemed honorable both because it is the ‘right,’ not the left, and because it is the weapon- or power-wielding arm” [2].

Can you imagine what this dramatic exclamation of the honor of Jesus Christ might mean to people immersed in a culture of honor and shame? For people in the peasant culture of the New Testament / Mediterranean world to which this letter was addressed—people constantly struggling to avoid shame and maintain their honor in their community—I can only imagine how encouraging, how uplifting and exhilarating this letter must have been.

But there is much more to come concerning honor and shame before the end of Ephesians chapter 1.

_________

1. Jerome Neyrey: Honor and Shame in the Gospel of Matthew (Louisville: Westminster John Knox Press, 1998), p. 58.
2. Ibid., p. 67.