Red-Letter Christianity

Red-Letter Christianity 
By Joe E. Trull, Editor

             A renowned New Testament professor during my seminary days told our class he disliked Red-Letter Bibles, the ones that printed Jesus’ words in red. His reason, which seemed plausible at the time, was simple: these Bibles implied Jesus’words were more inspired than the rest of Scripture, and, he exclaimed, “Every word of the Bible, be it Genesis, Isaiah, or Matthew, is equally ‘God-breathed’ and trustworthy!”

             Well, I did not burn my red-letter version, but I did put it aside for awhile.

            A year or so later another teacher, T. B. Maston, answered this dilemma. “Although the entire Bible is inspired and from God, there is a progressive revelation in Scripture of God’s will for humanity. As Hebrews 1:1-2 clearly reveals, God ‘bit by bit’ and ‘piece by piece’ spoke to humanity through the prophets and other Old Testament writers, but in these last days God has fully revealed Himself in the life and teachings of Jesus.”

            As Jesus himself declared, “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfill [fill full]” (Mt 5:17).

            This truth is not only basic to biblical interpretation, it is also crucial for understanding the ethical teachings of the Bible. “What Would Jesus Do?” is not just a teen-age motto that oversimplifies the gospel—it is actually the key question for Christian discipleship.

            In recent days, a growing number of evangelicals identify themselves as “Red-Letter Christians,”[1] believers who focus on Jesus’ words and example. As Jim Wallis noted, “We Christians have a serious problem. Most people have the idea that Christians and the Church are supposed to stand for the same things that Jesus did.”[2]

            Last year when I asked rhetorically “Did Jesus Mean What He Said?” (after quoting several of Christ’s non-retaliation teachings), I was amazed at the number who disputed the obvious meaning of Jesus’ commands. They reminded me of ancient “eisegetes” who also sought to soften Jesus’ words about wealth.[3]

            If Jesus did mean what he said, and Christ intended his disciples to be “Red-Letter Christians,” how does this premise impact our understanding of the Christian life?

            First, Jesus Did Not Bring Us Rules, But A New Relationship.

            Legalism is a constant threat to serious discipleship. Last year I visited the Western Wall in Jerusalem and witnessed again the austere legalism in Judaism. At this oldest section of the ancient Jewish Temple, devout orthodox Jews come to recite their prayers and creeds. However, only the men are allowed access to the oldest part of the wall; the women segregated at a distance. Everyone must wear a head-covering.

            During another visit to Israel, I stepped off our tour bus in Nazareth to be accosted by a young Jewish seminary student, who fastened phylacteries[4] on my arm and began praying in Hebrew—he was doing missionary work, restoring wayward Jews to the faith.

            Nor are evangelicals immune to legalism. When discussing legalistic ethics during my seminary teaching days, I often illustrated with the “Rules” of Falls Creek (a summer youth camp in Oklahoma). To prevent young people from “sinning” through “mixed bathing,” the first rule required separate swimming hours for males and females. But the boys watched—thus a second rule was needed to keep males at a safe distance. But then the guys used binoculars! When rule three forbid binoculars, the girls decided to walk by the boy’s dorms in their swim suits! Thus the need for rule four—robes that covered the knees! On and on. . . .

            Legalism always fails because the list is never long enough!

            Jesus did not come to earth to bring us a new list of rules. He came to establish a new relationship between God and humanity. “I came that they may have life, and have it abundantly” (Jn 10:10). As his disciples, we are called to “walk as he walked” (1 Jn 2:6).

            Red-Letter Christianity is based on a new relationship with God through Jesus Christ.

            Second, Jesus Did Not Establish An Earthly Kingdom, But A Spiritual One.

            Visits to Israel usually include a trip to Masada, the natural flattop mesa rising 820 feet above the Dead Sea. A band of rebellious Jews held the fortress there during the first revolt against Rome (A.D. 66-73). When the Tenth Legion raised an enormous siege ramp and broke through the walls, they found over 900 Jews, victims of a suicide pact.

            Today, Israeli officers are commissioned atop Masada, for it symbolizes Jewish nationalism. The disciples of Jesus, like most oppressed Jews in the first century, hated Romans and longed for the Messiah to arrive, for they believed he would drive out the invaders and establish again the kingdom of Israel.

            Yes, the kingdom of God was the central image in Jesus’ preaching and teaching (Mt. 13; Mk 1:14-15). But Jesus had to correct his followers, who expected a material, earthly kingdom. “The kingdom of God is not coming with things observed . . . ‘Look, here it is!’ or ‘There it is!’ For in fact, the kingdom of God is within (entos) you” (Lk 17:20-21). According to Christ, the kingdom of God is God’s rule and God’s reign.

            Red-Letter Christianity is composed of citizens under God’s rule, a spiritual kingdom.

            Third, Jesus Did Not Teach Hatred And Retaliation, But Love And Forgiveness.

            The Sermon on the Mount (Mt 5-7) seemed unrealistic to that first-century audience. Most felt it was too radical and idealistic. At best, naïve and impractical. To respond to evil with love and forgiveness would be foolish!

            And 21^st century Christians struggle with the same questions. Did Jesus really mean what he said? Is forgiveness and love possible in a world full of hatred and retaliation?

            If we are honest, we know most Christians simply ignore these ethical ideals, believing they are impossible to obey in the real world. Other followers of Jesus try to interpret them as historical exaggerations or literary hyperbole. But for those disciples who accept the veracity of the Scripture, these teachings cannot be so easily dismissed.

            The lex talionis—“an eye for an eye and a tooth for a tooth”—was the common law of retaliation in the first century. But Jesus countered, “Do not resist an evildoer . . . turn the other cheek . . . walk the second mile” (Mt 5:39-41).

            The accepted rule in Jesus’ day was “Love your neighbor and hate your enemy,” but Jesus abolished that rule by commanding, “Love your enemies and pray for those who persecute you” (Mt 5:41-42).

            Later Jesus told Simon Peter that Christians are to forgive not just seven times (the Law required three times), but seventy times seven (Mt 18:21). By that number Jesus meant not just 490 times, but rather a habit of forgiving that stops counting!

            So again the crucial question, “Did Jesus really mean what he said?” If he did, then is not our response as children of God, as citizens of the kingdom of God, and as disciples of Jesus Christ, to walk as he walked, to live as he lived, and to love as he loved?

            Red-Letter Christianity is not only possible, it is imperative.