In a quest for intimacy with God, we have been discerning the will of God by accepting the talents he has entrusted to us and putting them to bold use. Just any use won’t do, however. We can use our gifts boldly to lift others up or to cut them down. By what rubric can we measure how a bold use aligns to God’s will?
Escalating Judaism’s teaching of justice and fair treatment of fellow man, Jesus preached and practiced radical egalitarianism. If Jesus was only starting a new religion, the Romans would have left him alone. Rome tolerated religions. What Rome did not tolerate was challenge to the authority status quo. His “kingdom of God” language was an affront to the power holders of Jesus’ day. Threats to the social pecking order are uncomfortable for those at the top of the power structure. It might be worthwhile to pause here to consider where you sit in the social pecking order of the world today.
Jesus used numerous parables to describe the revolutionary rearranging of power that he called the kingdom of God. Historical Jesus scholar and Jesus Seminar fellow John Dominic Crossan summarizes Jesus’ teaching about the kingdom in two points: free healing and open table. The Greco-Roman system of patronage served the powerful by giving them a means to influence and to control the peasant class. By complying, peasants averted social ostracism wrought by no association with a patron. Against the backdrop of the Greco-Roman system of patronage, Jesus’s offer of free healing disrupted the status quo. It offered the peasant class something radically better than patronage. Not only that, Jesus welcomed the despised and outcast, including women, to his table. As dining customs echoed in miniature the social pecking order in the culture at large, Jesus’ open table symbolized a flagrant challenge to deeply held Mediterranean cultural values concerning status, honor and shame.
One way to examine how we use our gifts is in this context of open table and free healing. Another way to examine them is in the context of tzedakah. The Hebrew
word tzedakah is often translated “charity,” but the Jewish concept of tzedakah
is the opposite of charity in many ways. Whereas charity is at the discretion of the giver, tzedakah is the giver’s obligation. Whereas recipients have no claim to charity, recipients are entitled to tzedakah. Tzedakah is more accurately translated as the giving that fairness and social justice demand, and it is commanded of all people (including those in need of tzedakah).
Am I going about my daily life and work in a way that promotes egalitarianism or in a way that excludes? Does my daily life and work contribute to the well-being of others or only to my own well-being? Do my actions promote God’s glory and the welfare of my fellow man? Or do they garner earthly possessions for me? Do I focus on safety
for my inner circle or peace and security for all?
Join the conversation. What are the questions you ask yourself to measure your actions?
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