What's An Anawim?

We invent words all the time. Every sub-culture has its own vocabulary that no one else understands. Some sub-culture words enter into the mainstream, such as “dis” or “dysfunctional” or “antidisestablishmentarianism”, but most words remain obscure but to a small segment of the population. In English our language has the capacity of a million words, but we will typically only use 5,000-20,000. Why so many words? We do this because we have concepts that we use frequently, and so we invent new words (or import words from other languages) that communicate succinctly what we want to say. After all, why say “the study of the end times” every time that subject comes up, when you could just say “eschatology”?

In Hebrew there was an idea that was frequently used in Scripture, and supposedly in everyday life, so that a new vocabulary word had to be invented. The idea went something like this—“You see, there are these people, but they’re poor—or, well, most of them are economically poor, but not all of them. Well, actually, they are rejected by modern society, outcasts… well, not always outcast, but they aren’t in the mainstream, and they are looked down on. And sometimes they’re just sick. Or attacked. Anyway, it seems like nobody likes them. But they are righteous—um, well, righteous in a way, anyway. As a group they seem to sin a lot—but they repent! Of their sin, that is. I mean, they really regret it and they do what they can to stop the sin. But they pray a lot. Not to be holy, because these people aren’t holier-than-thou—uh uh, no way. No, they pray because they need to ask God some pretty big requests. Like for their basic survival. And to be delivered from their enemies. And for justice. And instead of scrambling around working on every plan to get them out of their troubles—like that would help, anyway—they depend on God. Yeah, that’s who they are.”

You see why we need to be succinct?

So who are these folks, exactly? They are the poor or outcast who depend on God for their deliverance. “Deliverance” doesn’t mean some spiritual transformation, but it means that you’re in trouble and you need to get out of it. So the Hebrews had this idea, and because they didn’t like the option of “outcast who depend on the Lord for deliverance” every time they used the concept, they shortened it. The word is anawim.

"Blessed are the anawim, for theirs is the kingdom of heaven" Matthew 5:3

"Yet a little while and the wicked will be no more, but the anawim, they will inherit the land" Psalms 37:10-11

Anawim is also the name of our church for the homeless and the mentally ill. You can find out more at Nowhere To Lay His Head

The 33 Theses of Anawim

Martin Luther had 95 theses and it turned the world upside down. We don't expect these theses to turn the world upside down, at least, not without God's unlimited power. We hold that these principles are the unique foundation of the Bible, especially the teaching of Jesus, which is not, except for limited parts, taught by theologians or pastors in the Christian church.

Anawim theology is the rebel theology. And it is truer than orthodox theology, for it is what is missing from orthodoxy.

Summary: Anawim is a Hebrew word that means (in context), “the oppressed and outcast who depend on God for deliverance.” Anawimic Theology is that which focuses on the lowliness and oppression of God’s people and on God’s deliverance of them. 1. Those who suffer for the sake of righteousness, 2. those whose vulnerability is taken advantage by oppressors, and they cry out for help from the Lord and 3. those who are punished even though they are innocent and look to the Lord for justice.

Source of the term, anawim: Anawim is used extensively throughout the Hebrew Bible, especially in the Psalms. In the Dead Sea Scrolls, the Qumran community used the term anawim as a personal title for their group, thus showing that in the first century, some groups understood the anawim to be a group of poor and oppressed whom God would deliver. In the NT, the concept of “the poor” is a translation of this Hebrew word.

Principles:

God’s Impartiality
1. God provides equal justice for every person, based on what they do, not showing favoritism to the rich or the poor, to any ethnic group or human distinction.

2. God provides food and warmth, all of the basic survival needs, to all people equally, whether they are righteous or unrighteous before him.

3. God calls everyone to himself, to love him and to do what is righteous before him, for he does not desire that anyone would be punished on the final day.

The Anawim
4. God especially focuses on those who are vulnerable in the world—whether vulnerable social stations (widows, slaves, etc.), a vulnerable people (nations who are enslaved or displaced, etc), vulnerable due to some illness, or vulnerable due to humility (the lowering of oneself due to a desire to seek God), because these are less likely to receive justice on earth.

5. The Anawim are those who, in the midst of their vulnerability and suffering, will seek the Lord for deliverance and cry out to him. They may do this without specifically knowing who the Lord is, or how his deliverance will come, but they know that they need to trust in Him for that deliverance.

6. God will listen to the cries of the vulnerable against injustice, for they have no where else to turn and he will answer their cry with deliverance.

The Anawim in Jesus
7. There is a distinction between those who seem to be the “children of the kingdom” and those who really are. Many who are “children of the kingdom” will be cast out, while many of those who are outcast from the kingdom of God of this age, “the lost”, will be welcomed in. The seeming “children” are those who are socially of God and create social structures to make their standards seem like God’s standards. The true children of the kingdom are those who hear the word of Jesus and do it.

8. God especially calls those who are outcast from the social structure of those who are apparent “children of God” to come and join the kingdom through Jesus. While the “children of the kingdom” also hear this message, they usually lack the humility to accept it.

9. Anyone who follows the call of Jesus surrenders their possessions, social positions, righteousness, time, abilities, and even their very lives to be subject to his Lordship. This means a surrender of the way of life one was used to, and an accepting of a new way of life, made in the shape of the life of Jesus.

10. The surrender of one’s past life and the proclamation of the new life found in Jesus means that the follower of Jesus will be rejected, hated, oppressed and sometimes beaten or martyred. This is not just an option, but it is a characteristic of the people of God in Jesus.

Under Other Authorities
11. The people of God are not only under Jesus as their true master, but they are also in the authoritative realm of another master or masters.

12. While they are to obey Jesus first and foremost, they are also to remain submissive to the earthly authorities in whose realm they still live, in as much as doing so does not oppose the life or teaching of Jesus.

13. These lesser masters will at times attempt to oppress the vulnerable people of Jesus because of the righteousness they live by.

14. The people of Jesus are to remain vulnerable and lowly, not returning evil for evil, but doing good to their oppressors.

The Deliverance of God
15. God is the one who delivers his people from oppression, the people do not do it in their own power.

16. While God will cause some deliverance from under the hand of oppressors to occur in this age, most of the people of Jesus will have to be delivered on the last day.

17. God will punish the oppressors for their wickedness.

18. Everyone in Jesus, who has suffered his sufferings, will be risen from the dead on the last day.

19. God will raise up the vulnerable of his people to rule over his kingdom.

The Ministry of the Anawim to the Anawim
20. The Anawim do not focus on their own needs, but on the needs of other Anawim around them.
21. The service to the Anawim takes place in the following ways:
a. The calling of the outcast to join the kingdom of God through humility, repentance and commitment to Jesus.

b. The deliverance of the vulnerable from things that separate them from God’s kingdom through the power of God.

c. The deliverance of the oppressed from the spiritual powers and bondages that separate them from God’s kingdom, using the authority of Jesus.

d. A continuing encouragement and correction to lives in accordance with the teaching and life of Jesus.

e. Giving food, warmth, housing, support and healing to those who are vulnerable and in need, especially to those who follow Jesus, in accordance with the resources available.

f. The sacrifice of one’s well being and even life for the sake of meeting the needs of the Anawim.

22. All service to the Anawim needs to be done in a spirit of love, being concerned for the needs of others before one’s own needs and desires. This means that the service is done in a spirit of humility, gentleness, reconciliation, politeness, and joy.

23. Because this is ministry done by the Anawim—those who are vulnerable and who usually have few resources—it is done from dependence on God, recognizing that no ministry will be done without him.

The Wealthy in Anawim
24. There are many within the Anawim in Jesus who are wealthy and have many resources.

25. The wealthy could very well be in the Anawim, if they are outcast due to some other distinction and they are seeking God for deliverance.

26. The wealthy who use their resources for their own desires or their own concerns will be cast out of the kingdom of God and are not a part of the true Anawim, for they are trusting in their wealth for deliverance, not God.

27. The wealthy who use their resources for the good of others, using all of their wealth to meet the needs of the Anawim, will stand with the Anawim on the last day.

28. By one’s own strength, it is impossible for a rich person to surrender his or her wealth, but by God’s grace all things are possible.

The Leadership of the Anawim
29. Some among the Anawim in Jesus are called to be lower than others, and surrendering their jobs, homes, communities in order to proclaim the kingdom of God. They do this, depending completely on God for their provision, clothing and security. These are the true leaders of the Anawim (church), even if they do not administrate or make the daily decisions of how the structure of the Anawim will run.

30. Those in authority under Jesus remain vulnerable under the earthly authorities, and they rule over the vulnerable in the church by serving them and doing good to them.

31. The leaders of the church do not make commands that they expect everyone to follow, but simply speak the words of Jesus in simplicity and love.

32. Anyone who stands with these “underground” leaders, or who supports them through hospitality or meeting their needs, will on the last day be called supporters of Jesus and will be given the reward of the leaders.

33. Anyone who refuses to help these leaders will be called rejecters of Jesus and will be punished on the last day.

Some Major Anawimic Passages: Genesis 4, Exodus 1-17; Deuteronomy 14:22-15:18; 26:1-19; I Samuel 1-2, 16-31; II Samuel 15-16; I Kings 17-19; Esther; Job; Ruth; Isaiah 40-66; Lamentations; Jeremiah 29-31; Ezekiel 36-37; Daniel 1-6; Habakkuk; Matthew 5:3-12, 38-48; 6:19-34; 7:7-29; Matthew 8-11, 15:21-38; 18:1-35; 20:1-34; 21:28-22:14; 23:5-12; 24:4-13; 24:42-25:46; 26-28; Mark 1:21-4:34; 5:1-6:13; 14-16; Luke 9-10; 15; 22-24; John 12; 15-16; 18-21; Acts 2-12; 16; 20-28; Romans 1-11; I Corinthians 7;9; II Corinthians 11-12; Ephesians 2; Philippians 2; Hebrews 11-13; James 2; I Peter; Revelation 4-22.
Anawimic Psalms: 2-7, 9-14; 16-18; 20-23; 25-27; 29-31; 33-45; 49, 52-64; 68-71; 73-75; 77-83; 86, 88, 91, 94, 102, 107, 109, 116, 120, 121, 124, 126, 129, 130, 137, 138, 140-144.
Paradigms of the Anawim: Abel, Abraham, Isaac, Jacob/Israel, Joseph, Tamar, Children of Israel, Moses, Rahab, Gideon, Jephthah, Sampson, Ruth, Hannah, David, Nathan, Elijah, Elisha, Naaman, Jehosephat, Hezekiah, Jeremiah, Ezekiel, Daniel and the three, Jesus, those healed by faith, Apostles; Caananite woman, Peter, Stephen, Paul, John, Cornelius, Onesimus.

Leading the Blind

“Most of us go through life praying a little, planning a little, jockeying for position, hoping but never being quite certain of anything, and always secretly afraid that we will miss the way. This is a tragic waste of truth and never gives rest to the heart. There is a better way. It is to repudiate our own wisdom and take instead the infinite wisdom of God. God has charged Himself with full responsibility for our eternal happiness and stands ready to take over the management of our lives the moment we turn in faith to Him. Here is the promise: ‘I will bring the blind by a way that they knew not… I will make darkness light before them.’

“God constantly encourages us to trust Him in the dark.” –Tozer

“Probably the hardest thought of all for our natural egotism to entertain is that God does not need our help.”

This statement is both true and misleading.

God is all powerful and can do as He pleases. He does not need our help to accomplish anything. Rather He commands us and cajoles us for our own sake and for the sake of our neighbor. God does not need us to act, but we do. And God deeply desires us to act for our own and others’ benefit. He needs for us to live for the benefit of others—not because He can’t do something Himself, but because of His love for us. He loves us so much that He is constantly yearning for us to act in our own benefit.

This benefit, admittedly, looks a lot like no benefit at all, for self-sacrifice does not look like the love of oneself, but a hatred. But the fact is, if we loved ourselves, we would sacrifice ourselves for others’ benefit. God desires this, not because He needs our action, but rather our companionship. Only those who live the love of God can truly understand Him and fellowship with Him.

The Real Thing

There have been many ways the church has used to accomplish the blessing of the anawim: celibacy, surrender of possessions, missionary work, fasting, martyrdom, self-torture, intentional poverty—but all of these are pointless without using these tools to accomplish the benefit of others.

Jesus and Anawim

Jesus is very clearly on the side of the poor, which the wealthy might think of as a plot to immortalize strength, wealth and power.

However, Jesus didn’t object to power or wealth, but of their neglect of the anawim—the vulnerable. Wealth and power always neglect the vulnerable, the outcast by definition. If wealth and power didn’t neglect them, they would not be outcast. Jesus is about the creation of a society in which the only vulnerable are those who created the vulnerable.

Blood

In Bonaventure’s eighth section, he speaks much about the blood of Christ. And well he should, given the Catholic theology he believed. The blood, so they say, is the grace of God, granted through the mass. It is for this reason that Mel Gibson has mass volumes of blood flowing out of Jesus in his Passion of the Christ. Some called that film “realistic”, but Gibson wasn’t working toward realism in the scenes that showed blood. Rather, he was symbolically demonstrating the pouring of Jesus grace and salvation upon everyone who came to him.

But in my anawimic (not Catholic) theology, this is in error (although I have nothing but esteem for my Catholic brothers and sisters). It is not the mass that offers God’s grace, but the martyrdom and the sacrifice of God’s people. It is the suffering and rejection of those who do mercy, of those who follow Jesus, that is where the grace is poured out. The one who lives for himself all week and then comes to receive the mass, even after confession, does not necessarily receive God’s grace.

Rather, God’s grace is for the poor, the persecuted, the lowly, the rejected, the outcast. God reserves His grace for those who need it. And the ones most in need of salvation are those who society has rejected. God is there for them. And the blood of Jesus was shed to show that those who live the life of Jesus would get the opportunity to live the second life of Jesus.

Anawim's Deliverance Psalm 22, Part 2

In the first part of Psalm 22, we read about a man who was in dire circumstances. He was accused of being evil by the people of God, and so he was attacked and judged. They began to tear him to pieces, to torture him, to strip him naked and to mock him. Then they began to close in… But the psalmist’s cry was wondering where is God in all this? He was innocent—was God going to deliver him? Shouldn’t God deliver him? Or did God agree with his attackers—that he was evil and accursed by God?

But You O Yahweh, be not distant.
My strength, hasten to my aid.
Deliver my life from the sword
My only life from the dogs power.
Save me from the lion's mouth,
From the horns of the wild oxen deliver me.
The psalmist now, in the most dire of circumstances, cries out to God. Up until this point in the psalm, the psalmist has not actually asked God for help. He complained to God that God hadn’t saved him yet, but he has not asked for help. Now the psalmist is direct in his request. He knows that no one can save him but God. God is his knight on shining armor, his Dudley Doright, coming to save him in the last minute. Before in the psalm, the psalmists enemies are describes as dogs—because they are encircling him—as a lion—because they attack with intent to kill—and as bulls—because of their mauling him. Now he is asking God to deliver him from these three creatures.

I will proclaim Your name to my brothers;
In the midst of the assembly, I will praise you.
You who fear Yahweh, praise Him!
All you descendents of Jacob, honor Him!
And stand in awe of Him, all you descendents of Israel.
For He has not spurn or abhor the plight of the anawim
He did not hide His face from him
When he cried out to Him for help, He listened.
From you comes my praise in the great assembly;
I shall pay my vows before those who fear Him.
If God delivers him, the psalmist makes a promise—he will glorify God before his people. Obviously, it is not all of God’s people attacking the psalmist. Perhaps only a select group of leaders. But God always leaves a remnant of people who truly love him and worship him. This remnant is whom the psalmist is really family with—the anawim. The anawim are those who have faced terrible troubles, but still trusted in God through them. Perhaps his own family rejected him, but God has given him one who really love and serve God. And among these people, the anawim will declare his deliverance. They will not be left in the midst of these enemies—delivered to death and torture. No, they will be delivered by God, and able to proclaim God’s true nature.
God is not the God of forsaking—He is the God of deliverance. God pays attention to the innocent and abused, the anawim. He does not leave them alone. Sure, it may seem that God has left the anawim alone for a period of time, but in the end God will save them and punish the ones who destroy his innocent people. The anawim cry out to God, and expect his deliverance. And so, when the deliverance comes, they give praise to God’s name, who acted for them!

The anawim will eat and be satisfied;
Those who seek Him will praise Yahweh
May your hearts live forever!
These anawim are the true people of God. Yes, they all go through terrible circumstances at times. They are persecuted, they suffer, they are hated, they are torn apart—but God delivers them. And after that deliverance, God gives abundance. They have abundant food, and they are able to praise God. Only those who have experienced deliverance can praise. Only those who gain their hearts desire express joy. And this joy isn’t just for a period of time—it is eternal. The people of God—those who are destroyed by the evil, but stick with God throughout the ordeal—will be kept alive by God forever, secure and safe.
This is the promise of Jesus. Not eternal life for everyone who claims Jesus or who loves God. Rather, eternal life for those who suffer and stick with God (Mark 8:34-37; Mark 13:13). God will resurrect those who died suffering for Him. And they will have joy in place of suffering, communion instead of hatred, exaltation instead of humiliation.

All the ends of the earth take note and turn to Yahweh;
The clans of the nations bow down to You.
For the kingdom is Yahweh's
And he rules over the nations.
Not only is this promise for those among Israel, but it is for all who love God, no matter what nation they are of. All peoples will have an opportunity to love God, serve him, and receive of his salvation. They, too, were abused by God’s people and so they will be delivered, if only they trust in Him. And God will give the opportunity.
Jesus, through his suffering, opened up the kingdom of God. The kingdom of God is not just for those born in the nation of Israel. Many immigrants, many hopeless of all the nations, will be welcomed into God’s people and given an opportunity to live for Him.

All who wallow in the ashes of the earth will eat and bow down;
All who go down to the dust will kneel before Him;
Even he who cannot keep his life alive.
The anawim, however—those who were humiliated and abused because they stayed with God—they are God’s special people. They cannot help themselves, so God will help them. God is there for them and will keep them alive for all time because they worshipped Him in their terror, their destruction, their death. God loves them and keeps them forever.


Their descendents will serve Him;
It will be told of Yahweh to future generations.
And they will come and declare his righteousness
To a people not yet born that He does act.
Not only do these whom God love, the anawim, have a special place before God, but so do their children. The descendents of the anawim will make a new people. This new people will go from generation to generation, praising God for what He has done for their forefathers. They will all remember God’s deliverance, praise him for it, and God’s name will be declared to all the world for the sake of His deliverance.

So, although Psalm 22 begins as a complaint, it ends as a hymn in praise of God’s deliverance. Because God is the God of the anawim, God is the God of deliverance. God is always ready to act, the psalmist declares, and even in the face of death, he proclaims God’s power and love. This is why Jesus quoted Psalm 22 on the cross. Not because he was declaring God’s rejection of him. Just the opposite. He was proclaiming his unity with the anawim, and their resurrection and the beginning of God’s kingdom. Although he only stated a line—as much as he could state during his time of oxygen deprivation—he was referring to the whole. Not just the complaint of the anawim, but the promise of deliverance due to the suffering for the sake of God.

Fulfillment of the Law

Jesus said that it was completed after he was given vinegar to drink (John 19:28). What was finished? His fulfillment of the Old Testament. He said this after Psalm 69:21 was fulfilled. It was almost that Jesus had a list of Scriptures he needed to fulfill and once the last one was done, then he could let himself die.

But Jesus’ fulfillment of the Hebrew Bible isn’t just as the Bible as prophecy. He didn’t just see the book as a bunch of texts about the future that was going to be fulfilled in his life. Rather, he saw the Hebrew Bible as expressing three lives—the sacrificial life, the moral life and the national life, and he fulfilled both of these. The sacrificial life is the life of the anawim, suffering and being condemned and then being raised from the dead. The moral life is the life of love and generosity and of speaking the truth. The national life is the kingdom of God in crisis, but remaining submissive, remaining moral, continuing to trust in God, no matter what. In this last hour, Jesus fulfilled all of these. In Matthew, we have a number of Scriptures that were fulfilled as the sacrificial one. In Luke, we have Jesus concerned for the pregnant in the future Jerusalem as he was being attacked. In John, we have Jesus fulfilling his responsibility as a son to provide for his aged mother. In Luke again, we have Jesus speaking blessing to the thief next to him. In Matthew again we have Jesus knowing that he can destroy those around him, but chooses to be destroyed himself. Jesus fulfilled all these roles perfectly, and when he had done he knew he could rest and so he set aside his work by saying, “It is finished.”

Jesus' Trial Before Pilate

Trial before Pilate:
Bonaventure mentions Isaiah 53 “like a sheep is silent before his shearers” in this context. Of course, in John, Jesus was not silent at all, but had an interesting spiritual conversation with Pilate. It is this conversation, in John, that convinces Pilate that Jesus is innocent.

Bonaventure mentions the fault of “the Jews” of handing him over to Pilate, using John’s language. Of course, in the Middle Ages, “the Jews” meant all of the Jewish people, which John clearly did not mean. In all the gospels it is clear that the blame of Jesus’ death goes squarely on the priests and the Sanhedrin, and, in Matthew, the staunch supporters of the priests who would get up early in the morning for a trial at the priests’ word. But the Jewish people in general cannot be implicated in Jesus’ death. First of all, all the early church was Jewish. Secondly, the NT makes it clear that many Jewish people were faithful to Jesus—even on the council, like Nicodemus and Joseph of Aramathea. And many others do good to the church, even though they are rejected by the priests and council. This is one of the middle ages sorriest prejudices, and one glad to have the church leave behind.

However, the priests and council are certainly condemned for sending Jesus to Pilate. They wanted to see Jesus crucified—not just dead. They wanted Jesus hung in shame, outside the city, as a non-citizen. And they forced Pilate to condemn him to this, even though Pilate had declared him innocent. Pilate saw the political situation clearly, so he felt like he had to act as he did. But the priests knew exactly what they were doing. They knew how to get rid of enemies, no matter how righteous or just they are.

And it is this shameful death that Jesus needed himself. The crucifixion of Jesus wasn’t originally the priest’s idea—it was Jesus’. And this, exactly because it is the most shameful death, the one that put one outside the city, and that actually denied one’s citizenship in Israel. That is true, for the member of Israel is blessed, but the one hung is cursed by the law. Jesus had to be cursed to be put outside of Israel, no longer a part of the kingdom of God. In that way, when God blessed him, Jesus was free to begin a new kingdom of God, free from the law, free from the curse, free to follow the new law of love and repentance.

“And you, lost man, the cause of all this confusion and sorrow, how is it that you do not break down and weep?” –Bonaventure

Submission to Authorities

Submission is considered to be a dirty word in modern America. It is associated with battered wives and children cowering under overbearing men in white t-shirts. It is connected with military units with a screaming leader and the rest following in goosesteps. Others might think of a religious order in the sticks, where no one can make a move without asking permission of the Great Leader. However, Christian submission is not something forced, nor anything negative—rather it is the secret of Jesus’ cross.

Jesus submitted to the Father in going to the cross. Yes, the cross was gruesome and shaming—a truly horrendous experience—but Jesus went there willingly. And his mode of transportation to the cross—the salvation of all peoples on earth—was willing submission to evil authorities who only had his worst interests in their minds. He opened himself up to their abuse and hatred, and so was provided with the greatest honor anyone could be bestowed—the rule of the kingdom of God. Because Jesus allowed himself to be submitted—both to a loving God and to a hating government—he was granted the opportunity to give mercy to everyone on earth. (I Peter 2:18-23)

What is Christian Submission?
Submission has to do with a response to authority. One does not submit to one’s own child or employee. Rather, it is what one in a lower social station does to one in authority. Submission has some of the connotations that are connected to it in a negative context. Submission is certainly obedience, and it can be receiving punishments for disobedience. It can also be paying money requested, and offering what honor society requires (such as calling someone by a proper title). Submission does not mean that we refuse to disagree with the one we submit to, nor that we cannot express our opinion. But it gives the respect due the office. In our society, most people would offer submission to the president, or a police officer or a judge in the courtroom—at least, if they were on our side.

But Christian submission goes much further than submission in the world. Christian submission would be offered to everyone who is in authority—from the President to the lowest pencil-pusher in a Social Security office. We would give it to the leaders in the communities we live in—whether that be a group home, a hospital, a rehab house, a shelter, or a Christian community. We give it to our church leaders—but more than that, we are to submit to each other in the church, honoring each other as greater than ourselves! The only authority that exists that we are not to submit to is Satan—that’s because the only authority he has over us is what we give him. (I Peter 2:13-15; Hebrews 13:17; Ephesians 6:11)

But Christian submission is given to God first and foremost. We submit to other authorities because of the respect we have for God. God established authority on all humans and to some humans in particular—and so we are to show our respect to everyone in any kind of authority, because fundamentally the authority they use is God’s. We don’t have to like the way they use authority, but we need to respect the authority itself. This means that no matter how evil, how wicked the authority, we respect and obey that person anyway. (James 4:7; Romans 13:1)

Why would we do that? If there is anything we are trained in, it is to reject authority we don’t care for. However, as Rodney King found out, if you prove careless with other’s authority, it will bite you back. Harshly. Now Jesus submitted to authority, but he received the same treatment, only worse. So why would we submit to evil authority? Because our submission under harsh treatment is a neon sign to God: “I’m being oppressed!” And God will respond with justice.

Thus, the opposite of submission is to take justice in our own hands and give the evil authority “what they deserve”. Perhaps it will be with violence, or with legal action or with harsh words, but the point is to give back to them justice. But justice by our own hands is no justice at all—we will only be slammed again, or we will hit the other too hard and be the oppressor in turn. But justice meted out by God is perfect and true, and merciful, for it gives opportunity for repentance. Thus, true submission shows faith in God, but enacting vengeance only displays our faith in ourselves. And we cannot deliver ourselves. (Romans 13:2; Matthew 26:52; Romans 12:19)

The secret of Christian Submission is this (the secret of the cross, actually): If you respond to an authority’s harsh treatment with submission, and even positive action to them, then God will see the whole event and defend you. He will support you and help you, but the evil authority he will strip of their power and punish. If we submit to authorities, we are trusting in God’s justice and mercy to the oppressed. (Romans 12:19; Psalm 37; I Peter 4:12-19)

What does Christian submission look like?
Christian submission is granting honor
We want to honor the authorities above us. Perhaps that will mean simply calling them by their titles (“officer” or “sir”). Certainly it will mean using respectful speech and not demeaning them in any way. We also grant honor by giving thanks. We certainly should do this with God, and with governmental authorities. But we should also speak this way to the lowest of those in the church, granting honor to them, as we are all supposed to submit to each other. Respectful speech is most important to those whom we are closest to—our spouses and our friends. (I Peter 2:17,18; Romans 13:7)

Christian submission is obeying authorities’ commands
If we are given a command by an authority, we are to obey it, and this will show respect to God. If an evil person commands us to do something, we are to obey that as well—unless it is in opposition to what God told us to do. Obedience is important also to those whom are over us where we live, and to church elders as well. Obedience seems like something to just make our lives tougher, but it will actually make our lives easier in the long run. (Hebrews 13:17; Psalm 18:44)

Christian submission is praying for authorities
One of the shows of respect we have for our authorities—whether they are righteous or evil—is to pray for them. To pray for someone is to request that God would bless them. We can pray that God would grant an authority mercy and grace. We can pray that they would provide opportunities for us to obey God and spread the gospel. But we should pray for authorities over us, that effect our lives. (I Timothy 2:1-2)

Christian submission is paying proper taxes
Many governmental authorities require taxes. Rather than complain about it or despise the task, both Jesus and Paul encourage us to do it willingly, as part of our submission. As a part of respecting the authority that comes from God, paying taxes honors God. (Mark 12:14-17; Romans 13:7)

Christian submission is willingly accepting unjust punishment
All authority metes out punishment. It is a part of being an authority. However, an authority can chose for themselves whether the punishment they give will be for right reasons or wrong ones. And they can determine if the punishment they give is gentle or harsh. The authority who punishes for God’s reasons and with gentleness will be rewarded by God. But the authority who is harsh and punishes even the righteous will be punished. (Luke 12:42-47)

The strangest thing about Christian virtue is that receiving harsh, unjust punishment from an evil authority—especially for the sake of following Jesus—is the basis for Christian joy. Jesus tells us to be glad when we suffer unjustly because we will be greatly rewarded by God on the final day for enduring it in love. For this reason, Jesus says, if we suffer under an unjust punishment, we should offer the evil authority even more of an opportunity to punish us. The more we are harmed, the more God will reward us (and the more evil the authority will seem—even in his own eyes!). (Matthew 5:38-42; Romans 12:17-21; I Peter 4:12-19)

Be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. For you will gain God’s favor, if for the sake of conscience toward God you bear up under sorrows when suffering unjustly. What credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps. I Peter 2:18-21

Submission

“It was not enough for the teacher of perfect humility… to submit himself to the Humble Virgin. He must also submit himself to the Law.” –Bonaventure

The life of the follower is a life of submission, not only to those worthy of submission, but also to those who are not. If we do not submit to even an unworthy government, then we cannot prove them unworthy. If we do not submit to an unworthy system, we have no right to critique it.

(BTW, voting is a right and not a duty. We are given the opportunity to vote, not the command. Thus one who does not vote still has the right to speak concerns about government—especially about the voting system)

Glory and Shame

The purpose of the virgin birth seems not to be due to the need of a miracle, a specific genetic line or purity of the mother’s soul. Rather it is a significant aspect of Jesus’ humility that he was born a bastard. So the virgin birth is simply a nice way of saying that his mother and he is shamed by his birth.

The fascinating thing about the birth stories is the paradoxical conjunction of glory and shame. His bastard birth is announced as God’s doing. His adopted father rejects him and then accepts him after a miraculous dream. He is worshipped by those of an outcast profession—shepherds. He is born in Bethlehem (David’s hometown) but in a stable. He is honored by kings from afar but is threatened by the local king. He escapes miraculously, but other babies are killed in his stead. For every honor there is a corresponding rejection. Thus is the way of God’s anawim.