Pervasive Mutuality – Hebrews 12:12-17
Whenever I talk about mutuality, I tend to focus on a few passages, such as Ephesians 4:7-16 or 1 Corinthians 14:26-40. However, mutuality (the one-another’ing aspect of our lives together in Christ) is actually very pervasive (widespread) in Scripture.
One of those mutuality passages is Hebrews 12:12-17. This passage follows the very famous passage at the beginning of Hebrews 12 in which the author exhorts his readers to set aside distractions and sin and to “look to Jesus.” Next, the readers are encouraged to trust God and his love for them in spite of any “discipline” they may be facing.
After that section on discipling (“For the Lord disciplines the one he loves”), the author writes:
Therefore lift your drooping hands and strengthen your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint but rather be healed. Strive for peace with everyone, and for the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears. (Hebrews 12:12-17 ESV)
From first glimpse, it appears that the author is exhorting each reader to lift up his own drooping hands or strengthen her own weak knees. It seems that each reader is instructed to make straight paths for each one’s own feet. However, as we keep reading, we realize that these commands are much more mutual than that, especially when we get to verse 15.
Although verse 15 in the translation above begins with a command, it is actually in the form of a participle: See[ing] to it that no on fails to obtain the grace of God. And, to make this an even stronger statement, the verb translated “See to it” is the same verb that is normally translated “oversee.” (It’s actually the same form of the verb found in 1 Peter 5:2 when Peter is addressing “elders.”)
Thus, the author is exhorting his readers to “oversee” each other to ensure that no one fails to live in the grace of God, that no “root of bitterness” grows in anyone’s heart, and that no one falls into sexual immorality. As you can tell, these are issues of spiritual oversight, and we are all responsible for “overseeing” each other.
From this passage especially, we can see that the meaning of the verb “oversee” is very close to the meaning of the verb “consider” in this passage (which is another of my favorite when it comes to mutuality):
And let us consider how to stir up one another to love and good works… (Hebrews 10:24 ESV)
Yes, it is all of our responsibilities to look into one another’s lives, to help each other follow Jesus Christ, and to help one another grow in maturity together. This is what mutuality among the church is all about.
Pervasive Mutuality – 1 Thessalonians 5:11-14
When I talk about or write about mutuality among the church, I tend to focus on a few passages, such as Ephesians 4:7-16 or 1 Corinthians 14:26-40. However, mutuality is much more pervasive in Scripture than these or other popular passages.
For example, there is an awesome passage in 1 Thessalonians that paints a beautiful picture of mutuality among the church while combining the work of mature believers (leaders) and the work of all believers as they help each other grow in Jesus Christ together.
Here is the passage:
Therefore encourage one another and build one another up, just as you are doing. We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. (1 Thessalonians 5:11-14 ESV)
Now, before I get started, I need to say that there is one part of the translation above that I think is problematic. It’s the participle translated “[who] are over you.” Given the broader teachings in Scripture and the range of meanings of this verb, I think it’s much better translated as “[who] care for you.”
The passage begins with a general exhortation to “encourage one another and build up one another” (1 Thessalonians 5:11) and the praise that they (the Thessalonians) are already doing that. It’s important that this instruction about encouragement and edification follows the statement, “For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with him.” (1 Thessalonians 5:9-10 ESV) Thus, for those of us who are still “awake,” we encourage and build up one another to continue to “live with him.”
Next, Paul follows this general exhortation toward encouragement and edification with 1) a recognition that some are more mature and capable in their ability to encourage and edify and 2) an exhortation for all to do the work of encouragement and exhortation.
First, Paul says that we should highly respect those who are actually working hard among the church, who are caring for others, and how are teaching and admonishing each other. (1 Thessalonians 5:12-13) (By the way, notice how this passage is parallel to 1 Timothy 5:17, which may help us understand what Paul means by “double honor” in his letter to Timothy.) Paul has also offered himself and his apostolic co-workers as examples of what it means to “work hard” among the church and care for others. (1 Thessalonians 2:5-12) I do not think Paul is intending to point out certain offices, positions, or titles here. He could have easily said “elders” or “overseers.” Instead, he points to those who are actually doing the work among the church what all should be doing, whether they have been recognized (as elders) for that example or not.
Next, Paul does not stop at the work of these leaders. He continues to exhort all the brothers and sisters to encourage and edify one another using very similar language that he used when referring to the leaders previously. (1 Thessalonians 5:14) Putting these last three verses together, we see that Paul expects all believers to encourage, admonish, help, and show patience (among other things), while offering respect to those who are actually doing these things consistently.
Again, this is not a very popular passage when it comes to mutuality. It’s not one of the passages that are often quoted to encourage the church toward one another’ing. But, it’s a very important passage because it shows how leaders and the whole church work together for the encouragement and edification of all.
Scripture… As We Live It #263
This is the 263rd passage in “Scripture… As We Live It.”
For sin will have no dominion over you, since you are not under law but under grace… well, you’re still under part of the law, and you know which part I’m talking about… that part that you know everyone should still keep. (Romans 6:14 re-mix)
(Please read the first post for an explanation of this series.)
Scripture… As We Live It #262
This is the 262nd passage in “Scripture… As We Live It.”
For I do not do the good I want, but the evil I do not want is what I keep on doing. But, of course, I’m not talking about myself, even though I used the pronoun “I” so many times in this passage. As an apostle of Jesus Christ, I certainly always do good and never evil. (Romans 7:19 re-mix)
(Please read the first post for an explanation of this series.)
Replay: Members of Christ’s Body
Six years ago, I wrote a post called “Members of Christ’s Body.” During this time, I was studying the concept of “church membership” and comparing that concept to what Scripture says about “members.” What did I find? I found that the modern concept of “church membership” is completely different than the scriptural idea of being members of the body of Christ and members of one another.
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Members of Christ’s Body
“The Body of Christ” is one of the metaphors that Paul uses for the church. Believers are called “members” of Christ’s body. This “member” language is often stretched to include the modern concept of “membership” in a church organization. What does Scripture actually say about believers being “members” of Christ’s body? Let’s start by examining the Scripture passages themselves:
For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. (Romans 12:4-5 ESV)
For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body- Jews or Greeks, slaves or free- and all were made to drink of one Spirit. For the body does not consist of one member but of many. If the foot should say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. And if the ear should say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the members in the body, each one of them, as he chose. If all were a single member, where would the body be? As it is, there are many parts, yet one body. The eye cannot say to the hand, “I have no need of you,” nor again the head to the feet, “I have no need of you.” On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it, that there may be no division in the body, but that the members may have the same care for one another. If one member suffers, all suffer together; if one member is honored, all rejoice together. Now you are the body of Christ and individually members of it. (1 Corinthians 12:12-27 ESV)
Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. (Ephesians 4:25 ESV)
For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, because we are members of his body. (Ephesians 5:29-30 ESV)
Notice that the word “member” (gk. “μέλος” – “melos“) is also used to indicates parts of a person’s physical body. However, the passages listed above seem to be the only use of “member” to represent a believer’s association with the body of Christ.
What are some things that we can learn about the church from the metaphor of being “members of the body of Christ”?
- We become members of the body through an act of God not because of something that we do or something that we choose.
- We do not choose to be members of the body nor do we choose those with whom we are members.
- We do not choose how we function in the body nor can we tell others how to function in the body.
- We cannot be members of Christ without being members of one another.
- Every member of the body is important; every member of the body is significant; every member of the body is necessary.
- Being a member of the body of Christ has nothing to do with joining a church organization or having “membership” in a church organization.
Can we live as members of Christ’s body and members of one another? We cannot live in this manner if we continually separate ourselves from other members. We cannot live in this manner if we feel that we decide who are members of Christ’s body with us.
Scripture… As We Live It #261
This is the 261st passage in “Scripture… As We Live It.”
Finally, all of you, have unity of mind, sympathy, brotherly love, a tender heart, and a humble mind obey your church leaders, attend church meetings regularly, give offerings to your church organizations, and practice spiritual disciplines. (1 Peter 3:8 re-mix)
(Please read the first post for an explanation of this series.)
Scripture… As We Live It #260
This is the 260th passage in “Scripture… As We Live It.”
Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? Wait a minute… what am I saying? You’re Christians so you can’t be slaves to sin. Just ignore that part. (Romans 6:16 re-mix)
(Please read the first post for an explanation of this series.)
Scripture… As We Live It #259
This is the 259th passage in “Scripture… As We Live It.”
This is my commandment recommendation, that you love one another as I have loved you as best as you can – at least, those who are lovable… tolerate everyone else if possible. (John 15:12 re-mix)
(Please read the first post for an explanation of this series.)
Replay: Jesus, why do you want us to be like a Samaritan?
Six years ago, I wrote a post called “Do we want to be associated with a Samaritan?” I think that out of the thousands of posts that I’ve written this is one of a handful that I would consider my favorites. Of course, it’s based on the “Parable of the Good Samaritan.” While we often think of the Jew/Samaritan schism as one of ethnicity, it’s also about theology (and perhaps primarily about theology). Yet, when Jesus wanted to teach about love – which he had just said was the most important command of God – he used a Samaritan as a positive example. There could be more than one lesson for us in that “Good Samaritan” story…
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Do we want to be associated with a Samaritan?
The greatest commandment, according to Jesus, is to love God. The second greatest commandment, which is like the first, is to love your neighbor as yourself. According to Jesus, the Law and the Prophets depend on these two commandments: love God and love your neighbor (Matthew 22:37-40).
But he [a lawyer], desiring to justify himself, said to Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.” (Luke 10:29-37 ESV)
This is a sweet, little story that we tell to our children in order to motivate them to take care of people. But, as I was thinking through some of the comments to my post “All people will know that you are my disciples…“, this parable kept coming to mind. Specifically, I wondered, “Why would Jesus choose a Samaritan to be the good example?”
Yes, I know the standard answers: Samaritans and Jews did not get along with one another, so the Samaritan demonstrated love to someone who he was not expected to love. (Notice, for example, that the “lawyer” even refused to speak the name “Samaritan” instead calling the man “the one who showed him mercy”.) This is a great lesson. But, is that the extent of Jesus’ lesson?
Who were the Samaritans? This is how the wikipedia article on the Samaritans begins:
The Samaritans (Hebrew: שומרונים), known in the Talmud as Kuthim, are an ethnic group of the Levant. Ethnically, they are descended from a group of inhabitants that have connections to ancient Samaria from the beginning of the Babylonian Exile up to the beginning of the Christian era. The Samaritans, however, derive their name not from this geographical designation, but rather from the term שַמֶרִים (Shamerim), “keepers [of the law].” Religiously, they are the adherents to Samaritanism, a religion based on the Torah. Samaritans claim that their worship (as opposed to mainstream Judaism) is the true religion of the ancient Israelites, predating the Jewish Temple in Jerusalem.
[Note: Since originally writing this post, the wikipedia article has changed. However, the basic information is the same.]
Notice that the Samaritans were different from the Jews with regard to ethnicity, but they were also different from the Jews with regard to beliefs. The Jews thought that the Samaritans held to incorrect doctrine, while the Samaritans thought that the Jews held to incorrect doctrines. They were separated by both ethnicity and beliefs.
Adding this to our understanding of Jesus’ parable, I find it remarkable that Jesus used a Samaritan to demonstrate God’s true love. Emphatically, Jesus has both a Levite and a priest pass by the injured man without stopping. Remember, the Levites and the priests were responsible for guarding the true faith of Judaism. They were responsible for taking care of the temple and the sacrifices. Jesus himself seemed to agree with the Levites and priests with respect to beliefs. So, why did Jesus not use one whose “doctrine” is correct to also demonstrate God’s love? Or, to ask this in a contemporary way, why did Jesus choose a heretic as an example of love? Could it be that the Samaritan’s love demonstrates that he understands (knows) God better than the Levite or priest?
Belief is important. Teaching is important. Doctrine is important. But belief, teaching, and doctrine separate from an active demonstration of the love of God is not truly from God. Could it be that God is more pleased with “doctrinal deviants” who nevertheless love others than he is pleased with “orthodox believers” who do not show his love?
In other words, could it be that what we say we believe is not a good indication that we are disciples of Christ? Could it be that how we live is a better indication that we are followers of Christ?
Now, please do not misunderstand the purpose of the post. You can call me “soft on doctrine” if you’d like, but it would only show that you don’t know me. I am not suggesting that we stop studying Scripture. I am not suggesting that we stop discussing the meaning of certain difficult passages. I am not suggesting that we stop developing theology. Instead, I am suggesting that these activities are worthless if we do not live what we believe at the same time.
In the parable of the Good Samaritan, the Samaritan understood this, while neither the Levite nor the priest understood it. Perhaps it is time for us to associate with the Samaritan – who correctly demonstrated God’s love – instead of the Levite and priest – who only had a correct system of beliefs without demonstrating God’s love.
Scripture… As We Live It #258
This is the 258th passage in “Scripture… As We Live It.”
And when this letter has been read among you – and your pastor has explained what it means and how to apply it – have it also read in the church of the Laodiceans; and see that you also read but don’t worry about the letter from Laodicea because it’s not inspired Scripture like this letter. (Colossians 4:16 re-mix)
(Please read the first post for an explanation of this series.)