Jesus, the Meek, and the Golden Rule

Jesus’ non-exclusive, non-homogenous, non-kyriachical, shared table.

BY HERB MONTGOMERY

Blessed are the meek, for they will inherit the earth. (Matthew 5:5)

Agape_feast_07

Early Christian Painting of the Shared Table

As we look at the “blessings” of Matthew 5 this week, know that they do not say that any state is  an intrinsic blessing. Rather they each say, that if you have any of the experiences Jesus describes—poverty, mourning, or persecution you will be particularly blessed by the changes Jesus came to make.

The first blessing, “Blessed are the poor,” is a great example. It’s not a blessing to be poor. No one strives and works hard so that one day they can be poor. But Jesus was saying that if the present arrangement of this world has left you poor, you are blessed because the changes I’ve come to make are in your favor. This is also true in the statement we’re  looking at this week, “Blessed are the meek.”

Merriam-Webster defines “meek” as having or showing a quiet and gentle nature, not wanting to fight or argue with other people. It can also be defined as easily imposed on or submissive. There is no intrinsic blessing in being meek in the present world structure. In fact, meekness is a disadvantage in a world where everyone’s looking out for number one, trying to get ahead, looking out for themselves. The world is presently arranged in such a way that it does not reward the meek, it steam rolls over them.

I experienced multiple examples of the truth of this in my travels this summer.

The first was driving in Los Angeles. Driving in L.A. is very different from driving in Lewisburg, WV. In Lewisburg, we look out for everyone on the road. Even cautious drivers are let in and taken care of. Suffice it to say, it is not this way in L.A. If you drive with any degree of meekness, that’s the degree to which you’re going to get run over!

On one of our flights, a large, muscular young man threw a fit in order to intimidate a flight attendant into giving him the seat he wanted. And it worked! As he passed by my seat, I noticed the tattoo on his arm in large lettering: “I trust no one.”

In this world, a world based on competition rather than cooperation, it’s not the meek who are blessed but those who know how to play the game with the greatest skill. Even in something as simple as getting on the airplane, we don’t look after the meek. Each passenger already has their seat assignment, and we will all be taking off and arriving together at the same time. Yet some people need to be the first on the plane to the degree that they will roll over others to do so.

Jesus isn’t telling the people in his day to be meek.  He is telling those listening that the world he was creating would bless even the meek, by contrast to the present world that doesn’t.

Can you imagine a world, where everyone—everyone—treats another simply the way they would like to be treated? Matthew’s Jesus points to that world using the language of his own Jewish tradition:

So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets. (Matthew 7.12)

Jesus is sharing a universal truth here. This is how it sounds in the language of other cultures:

“Never impose on others what you would not choose for yourself.” –Confucius (Ancient China)

“That which you hate to be done to you, do not do to another.”—Egyptian, Late Period Papyrus (Ancient Egypt)

“Do not do to others that which angers you when they do it to you.” –DIsocrates (Ancient Greece)

“Hurt not others in ways that you yourself would find hurtful.” —Udanavarga (Ancient Buddhism)

“Do to no one what you yourself dislike.”—Tobit 4:16 (Ancient Judaism, at least 200 years before Jesus)

“Recognize that your neighbor feels as you do, and keep in mind your own dislikes.”—Sirach 31:15 (Ancient Judaism)

“That which is hateful to you, do not do to your fellow. That is the whole Torah; the rest is the explanation; go and learn.”—Talmud, Shabbat 31a (Judaism)

“One should never do that to another which one regards as injurious to one’s own self. This, in brief, is the rule of dharma. Other behavior is due to selfish desires.”—Brihaspati, Mahabharata (Anusasana Parva, Section CXIII, Verse 8) (Ancient Hinduism)

This universal truth that Jesus teaches in Matthew’s and Luke’s gospels contains the building blocks of a whole new world. And if we follow it to its furthest conclusion, we find it’s a world that takes care even of the meek. Follow closely.

Jesus modeled this new world for us in his practice of a shared table. Let’s look:

“Now all the tax collectors and sinners were coming near to listen to him. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” (Luke 15.1)

When the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” (Matthew 9.11)

The Pharisees and their scribes were complaining to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” (Luke 5.30)

For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon’; the Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!’ (Luke 7.33-34)

Please remember that Jesus was not a Christian. Jesus was a Jew. In first-century Judaism, unlike in our time and culture, the label “sinner” was not a universal term. It referred only to those within the covenant community who were thought to be living out of harmony with the Torah.

Jesus chose a table that included those who, at best, were politically and religiously marginalized, and, at worst, were excluded by their culture’s status quo. Jesus modeled a table, that to a certain degree, was non-homogenous (think of Simon the zealot and Matthew the tax collector).

In other places in the canonical gospels, Jesus is clear that his table must also be non-kyriarchical.

I do not call you servants any longer, because the servant does not know what the master is doing; but I have called you friends. (John 15.15)

But he said to them, “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you.” (Luke 22.25-26)

But Jesus called them to him and said, “You know that the rulers of the Gentiles lord it over them, and their great ones are tyrants over them. t will not be so among you.” (Matthew 20.25-26)

So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their rulers lord it over them, and their great ones are tyrants over them. But it is not so among you.” (Mark 10.42-43)

After he had washed their feet, had put on his robe, and had returned to the table, he said to them, “Do you know what I have done to you?” (John 13.12)

He modeled an inclusive, non-homogenous, non-kyriarchical shared table. And he invited us to sit with him there.

I believe Jesus understood that exclusivity creates a world where certain voices and perspectives are not heard, a world that does not fully take into account how others would desire to be treated or how we would wish to be treated if we were in their position.

I believe Jesus understood that homogeneity creates a world that’s unsafe for anyone who is different or unlike those seated at the table. To the degree that someone is not at the table, to that same degree those present will create an unsafe world. Ultimately, homogeneity leads to exclusion and exclusion leads to extinction.

Jesus understood that hierarchies where one human exercises authority over another human deny the image of God within both, and create a subjugation that leads to oppression.

I see this truth modeled in the Eucharist. We honor the memory of all who have been excluded, subjugated, and exterminated in the past. These were the ones Jesus also stood in solidarity with, and that solidarity cost him his life at the hands of the status quo. We choose, in the name of Jesus and in the face of this world’s present structures, to shape communities in the form a shared meal, a share table.

Regardless of gender, race, orientation, sex, education, and economic achievement, everyone must be invited to the non-kyriarchical, non-homogenous table. And if we would only choose to learn to follow Jesus and sit around this table with others, especially those who are not like ourselves, we could embrace a world devoid of oppression, subjugation and destructive violence.

I have not always understood this myself, but I am continuously learning. Today I see that if we would choose to live in the manner of a shared table, this would create a world respectfully and compassionately shared by and with us all, even the meek. 

In that world, even the meek are blessed, for they, too, will inherit the earth.

Many voices.

One shared table.

One new world.

HeartGroup Application

1. What are some ways your HeartGroup can lean more deeply into practicing the universal truth of treating others the way you’d like to be treated?

List, together, at least ten.

2. Discuss what it is going to take to begin putting this into practice.

3. What challenges does your HeartGroup face now that this principle would significantly help?

List them.

 

It’s my hope that your heart will, with mine, continue to be liberated, healed and renewed, till the only world that remains is a world where Love reigns.

I love each of you.

I’ll see you next week.