Your Kingdom Come?

People still love a parade, whether it is for returning defence force personnel or an Easter Hat parade at the local school, a parade of sports teams or St Patricks Day Parade.  People will queue to get  a good position.

We think of parades as fun, or we don’t go. But some parades are ‘compulsory’.

Jerusalem was under the control of the Romans, and like many people under occupation, they knew they rules.
Don’t make a fuss
Don’t create a scene
Obey orders
Pay homage to the Roman leaders
Basically  - don’t upset the Romans.
And that means if there is a Roman parade, cheer!

Around the time of Passover there were lots of visitors in Jerusalem. Passover celebrated the liberation of the people of Israel from slavery in Egypt. Passover was the founding narrative for the nation of Israel. While it was a religious festival, in Israel, religion and nationhood were closely tied together, and the Roman leaders knew that. Any festival was a potential time for an uprising of the locals.

So like any occupying force, from time to time there was need for a show of force, and Passover was a good time to do that.

So as Pilate was entering the city with a display of military might, Jesus was also entering the city, but on a donkey.
     was this a counter demonstration?
     a satirical dig at the Romans?
     street theatre?
     testing his popularity?

People living under oppression often find ways to say what they want to, to make fun of the rulers. This can be in using words or phrases with hidden meanings, signs or symbols that would not be understood by the rulers, or creatively mocking the system.

Jesus riding into Jerusalem on a donkey is subversive and mocking, but it isn’t a threat to a military power like the Romans.  It could have hadn’t unnoticed by the authorities.

But Jesus knows he is being watched. It isn’t only the Roman authorities he needs to be wary of, but the religious authorities as well. The Romans knew that religion was one thing that people would fight for, so they would co-opt the local leadership on the grounds that as long as the religious leaders kept the local b people obedient, they could continue in the positions, and people could continue with their worship. As long as it didn’t interfere with Roman rule.  

The people of Israel were looking for a Saviour, so they shout Hosanna!
Hosanna!  an Aramaic word in a sea of Greek. The gospels were originally written in Greek, but here an Aramaic word is used.
A word that the Romans may not have understood.
A word with two meanings – ‘praise God’ and ‘save us’.

Jesus isn’t taking on the Romans at their own game, Jesus came to change the game.  To change the game from oppression and power and fear, to freedom and grace and love.

Jesus came to change the way things were done, not to overpower the Romans, or anyone else. And he knew where that might lead.
Protesters today risk being arrested,
     for praying in Government offices for the release of children in detention,
     for preventing mining companies getting access to farms,
     for stopping the transport of waste products.
The people who protest in these ways know they risk going to prison or being fined.

Jesus knew the potential for arrest and death, the Romans were known for taking care of trouble makers swiftly and permanently.

Usually on Palm Sunday we only hear about the entry into Jerusalem, but this morning we also heard about the incident in the Temple.  Jesus cleared out the animals, overturned the tables of the money changers and healed the sick.
the Temple was one of the main economic activities in Jerusalem. It made sense when travelling to buy the animals for sacrifice at the Temple, rather than carrying them for many days.  It wasn’t the selling of sacrificial animals, or even the money changing that was the problem; the problem was that this had taken over as the main activity of the Temple.

Again Jesus isn’t trying to beat the Temple Authorities in some game of who is the most powerful; Jesus is changing, transforming, the Temple back to the role of healing and praising God.

Throughout Lent we have been thinking about what it means to Pray: Your Kingdom Come. Here we have two kingdoms,
one kingdom is a kingdom of fear, power, oppression and death.

The other  kingdom of peace, freedom, healing and life.
One Kingdom reliant on state power to keep people under control
The other reliant on the Holy Spirit to enliven people
One Kingdom where the Temple is a place of economic activity
The other where the Temple is a place of healing and wholeness.

Jesus came to bring about a new order, a new kingdom.
how do we live into that new order?
how do we people of peace and hope and faith, in a world of fear and greed?

Living as the people of God is more than praying for peace, or healing, or grace; it is living out the kingdom in spite of the scorn of those around us.
Living as the people who are Christian, named for Christ, means following in the way of love and hope and generosity, even when that is dangerous.

Jesus came to bring about a new order, a new kingdom.
Is it this upside down, radically inclusive Kingdom which we pray for?

Judgement

This section of Matthew’s gospel is usually read on Christ the King Sunday, so it seems unusual to hear it read towards the end of Lent.  If we look at where Matthew includes this story. The entry of Jesus into Jerusalem that we will hear next Sunday, Palm Sunday, is in chapter 21 – there is a whole lot that Matthew includes as happening in the few days between the triumphant entry and the betrayal, arrest, trial and crucifixion.  

 

Matthew includes

• the cleansing of the temple,
• lament over Jerusalem
• prophecy of the destruction temple,
• persecution

•  questions about
• paying taxes
• resurrection
• the greatest commandment

 parables of

• the wicked tenants,
• the wedding banquet,
• ten bridesmaids
• talents

After this story of judgement,

• plot to kill Jesus
• Jesus is anointed
• Passover
• Garden of Gethsemane
• etc.

 Jesus could read the signs around him, he knew the religious and political authorities were not happy, he knew he could be arrested or killed at any time. During these few days, Jesus did a lot of teaching,  responded to questions, and told some stories, including the parables we looked at in the past 2 weeks, and the story we heard this morning.  

 

One way of looking at this reading is to think of the connection with the arrest, trial and crucifixion of Jesus. Jesus is about to be thirsty, naked and scorned.[i]

• on the cross he is thirsty – who gives him something to drink? [27:34, 27:48] soldiers, bystanders
• his clothes are taken from him – who covers his nakedness [27:59] Joseph of Arimathea
• how was he treated in prison [27:27-37]
• was Jesus welcomed, or treated as a stranger [26:70] Peter denies knowing Jesus; the crowd [27: 21 – 23]

 ………………

Another way to understand this story is to think about where we fit – are we sheep or goats? Remember both groups were surprised, the sheep weren’t helping because they were going to be judged, but because people were hungry or thirsty or cold.  And the goats weren’t snubbing the King, if they knew it was him, of course they would have helped.  This story encourages us to not focus on ourselves, and what we will get out of feeding, clothing, or welcoming someone; but to focus on the person who is hungry, lonely or scared.

Not an easy thing to do.

 

But there is a twist in the story - the social code of the time meant that you only helped those who could later repay you, or where you would be rewarded in some way. The sheep ignored the social code.[ii]

The goats behaved in a way that society accepted, the sheep were foolish.

…………

 

Another thing with this parable, as with some others, is that we tend to immediately assume that the King is God or Jesus – even when that figure in the story behaves differently to everything we know about Jesus from the rest of the gospel.[iii]

This passage is the only place in Matthews gospel that has the phrase ‘eternal punishment’ and there is only one other reference to ‘eternal fire’. [18:8]

 

What if this isn’t God, or Jesus, judging the nations;  I wonder who the judge might be?

  

And really

is any nation,

or group of people,

or individual,

always helping those who need help,

or never helping those who need help.

Let’s face it, most people, and nations, are both sheep and goats at the same time.

 

how would you judge?

how would you decide who goes to eternal punishment and who to eternal life?

 

I know that isn’t our judgement to make it,

but how often do we make those judgements?

 

How often does our judgment make life hell for someone else? or for yourself?

 

a few weeks ago I showed a picture, the caption was  “The only time you should look in your Neighbour’s bowl is to make sure they have enough. You don’t look in your neighbour’s bowl to see if you have … as much as them.” [iv]

What if the judgement is ours?

because the more we focus on our own life, our own needs, our own worthiness – the less secure we are in our own life, the more we worry about having enough, about being good enough, clever enough, pretty enough. And comparing ourselves to others.

 

What happens when we focus on the needs of others,

• when we offer food and drink and clothing to people, not because we think they deserve it, but because they are hungry and thirsty and cold
• what happens when we welcome, include  and encourage  people; not because we like them, but because they are lonely and isolated and looked down upon.
• what happens when we share, when we welcome, when we visit - when we no longer worry about being good enough.

When our life is no longer focussed on ourselves?

 

What if eternal punishment is what happens when we focus on our own needs, and ignore the cries of the hungry, lonely and imprisoned.

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[i] Working Preacher Podcast:  http://www.workingpreacher.org/narrative_podcast.aspx?podcast_id=602

[ii] http://www.workingpreacher.org/preaching.aspx?commentary_id=2403

[iii] Preaching Peace: http://www.preachingpeace.org/lectionaries/34-year-a/170-yeara-lastpentecost.html

[iv]https://www.facebook.com/photo.php?fbid=737584633116&set=gm.832129916824391&type=1

what is a bridesmaid to do?

Another parable, another wedding banquet.

as I mentioned last week, the paperwork for the wedding was done, and at a later time the groom would go and get the bride from her family residence and bring him back to his family; and there was a party.

The bridesmaids would be friends of the bride, unmarried, so possibly a bit younger than the bride. The bridesmaids would be waiting for the bride and groom to join the party. But in this story, the groom comes on his own. The implication is that Christ is returning for his bride, the church.  

There are a few stories in the gospels about ‘the end times’, and how we need to be ready when Jesus returns to earth.

This parable can be understood as being about the end times, Jesus return is delayed, and we need to be ready and not lose faith.

I have some concerns about this understanding of the parable – for one, what does it tell us about the Kingdom of heaven? be ready or get locked out?

What about the girls with oil not sharing with this without oil?

Is Jesus really running that late!

Jesus the good shepherd who left 99 to find the one lost sheep locks out half the Bridesmaids and refuses to answer the door?

But,

What if

- it isn't about oil, but about being there

-  it is about being, and waiting, in the darkness , for Jesus is the light,

- instead of searching for our own solutions, we wait for Jesus?

- it is about having our own spiritual life, so we are ready to serve when needed.

 

Here is a  story from a colleague:

A few years ago, to help out another pastor who had to be out of town that day, I officiated at a wedding at a very nice hotel. The hotel scheduled a wedding in the same room every two hours.

The bride and groom were concerned because the bride’s family had a history of somebody or another being late for everything—always running behind. And, sure enough, the wedding rehearsal ran way behind because people were late.

..

But the bride and groom had a plan for the wedding day. They asked everybody to show up an hour early. And it worked.

Until the Father of the Bride (Yes the Father of the Bride) . . . went home to get something that somebody in the wedding party had forgotten.

He ran into bad traffic—and wasn’t back when the wedding was supposed to start. The hotel’s wedding coordinator insisted that the wedding had to start on time so that we would be out of the room in time for the next wedding.

When I joked that I’d never been to a wedding that started on time (I said it with a smile, but I think it was true), the wedding coordinator looked at me and said VERY seriously, “then you’ve never been to a wedding HERE.”

We managed to stall a little longer, but at about quarter after the wedding coordinator insisted the wedding start. And, with the Father of the Bride stuck in traffic, the Bride’s uncle walked her up the aisle.

The problem wasn’t that some member of the bridal party left something at home, because the wedding went on without it. The problem was that the Father of the Bride left, and didn’t get to walk his daughter up the aisle.

The Bridesmaid’s problem wasn’t that they ran out of oil. The problem was that they LEFT.

[from Jay Egenes – narrative lectionary Facebook group]

…..

The bridesmaids left to find oil; but the role of the bridesmaid was to be there to welcome and celebrate with the bride and groom.  

The bridesmaids forgot their purpose, forgot WHO they were waiting for, distracted by the discussion about oil and lamps.

What is our role, what is our purpose as people of God?

What distracts us from our purpose?

……………………

 

 

I am thinking about how these parables flip common wisdom on its head. We can spend our time in being prepared for every eventuality, making sure we get paid the correct amount, etc; yet the kingdom is not like that. The kingdom is strange and so different to our reality .

I read something yesterday on this parable about sitting in the darkness.

I wonder if sometimes instead of trying to find our own light, we need to sit in the (dim) light that others provide while we wait for healing/ daybreak and Jesus to be light in our lives.

 

All the parables we have heard so far during Lent, encourage us to rethink our basic values.

While we are told that we should get away with whatever we can; the kingdom value is offering forgiveness in response to our own forgiveness.

While we are told that different people are worth different amounts, a CEO gets many times the wages of a cleaner, and some people have too much work and some not enough; but in the kingdom everyone has work and everyone receives enough to live.

While we are told that we should make sure we have friends in the right places, and that revenge is sweet; the kingdom of heaven is a kingdom of peace, where all are valued.

A kingdom of grace and generosity and peace. a kingdom built on relationship.

let us pray:

 

Prayer of the Day

You do not want us

to be ignorant of your

dreams and hopes for us,

God of holiness,

so you speak to us in parables,

so we might pay careful attention

to your words;

you tell us stories about

our grandparents in the faith,

so we might become mentors

to our grandchildren, and theirs.

Filling us with the holy oil

of generosity and grace,

you make us ready to welcome

Jesus Christ into our lives,

and to open our hearts

to those who are in need.

 

On this day, we choose to serve you,

God in Community, Holy in One,

….

 

— written by Thom Shuman, Lectionary Liturgies website

the kingdom of heaven is like .. WHAT!

We usually hear the Luke version of the great banquet, less violence, but this week we are thinking about Matthew’s version.

during Lent I am trying to view these parables, which start ‘the kingdom of heaven is like…’ through the lens of the Lord’s Prayer, where we pray each week ‘your kingdom come’

what kind of kingdom are we reading about this morning??

 

The traditional way to look at this reading is that God is the king, the messengers are the prophets, the people who are initially invited are Jews and the people who eventually come are the gentiles. and the one thrown out for not wearing the correct robe? , that refers to the need to always be clothed in righteous.

 

I can see how people read the parable this way, but I struggle with this explanation.

 

a little background first.

Chapter 21 Matthew records the entry into Jerusalem, that we celebrate on Palm Sunday, then the cleansing of the Temple.  after that Jesus is really popular with the religious and political leaders J

then the story of the cursing of the fig tree, the religious leaders question Jesus, and Jesus doesn’t answer, but asks them a question.

then we get to three parables:

parable of the two sons – one said he wouldn’t work, but did; the other said he would work but didn’t.

the parable of the wicked tenants – where the landowner sends servants to collect his share of the produce, but the tenants killed them, so he sent his son, and they killed him as well.

verse 45-46

‘when the chief priests heard his parables, they realised that he was speaking about them. they wanted to arrest him, but they feared the crowds, because they regarded him as a prophet.’

 

then this parable – the wedding banquet – and the next verse is

“then the Pharisees went and plotted to entrap him in what he said”

 

so while the disciples, or some of them, are likely present, Jesus is speaking to the religious leaders of the time.

 

what about the wedding banquet, it seems that weddings were different to the way we celebrate here in Australia, though there are many ways to celebrate even in Australia.  The couple would do the legal stuff, then the wedding festivities would happen when the bride moved from her family home to the grooms family home. Also, considering that people didn’t have iPads or pocket diaries, when the banquet was ready, you sent out word.

and the invite list:

as with diplomatic and business dinners today, you invite people who can do something for you. The people invited to the wedding of a prince, would be  people who were then beholden to the King, to be an ally of the King if the need arose, and they would definitely not set out to overthrow the king.

 

How might all this help us in looking at this parable.

 

here is a  poem by Bruce Prewer

Wedding Feast

(based on Matthew 22: 1-14)

 

He is off

the planet again!

This Jesus

who tells folk stories

which upend

normality and our

credulity suspend!

 

Where on earth

is royalty ignored?

Since

when does the guest

stay away

from the wedding feast

of a prince?

 

Where’s any king

who would open his table

to the street?

To garbage collectors,

back packers, buskers,

homeless kids

and the dead beat?

 

One thing’s sure:

Christ’s quirky kingdom

cannot be

of this world’s making.

Here kings swank

and royal halls are crammed

with pomposity.

                                                                                                                                                           

— Copyright © B.D. Prewer 1995, and posted on Bruce Prewer’s Homepage. 

 

the whole premise of the parable is ridiculous, who turns down an invitation from the King, let alone kills the messengers?  which King is going to pause meal preparations to go to war against their own people?

 

As I have been pondering, and struggling with this story, an email arrived yesterday with a short story from Andrew Dutney, the President of the UCA.  He was at a National Council of Churches Leaders meeting, and  Archbishop Zaia, Metropolitan of the Archdiocese of Australia, New Zealand and Lebanon was asked to speak briefly about the situation of his people in the Assyrian Church of the East.

 

These people live with violence, some have been killed, others raped and tortured, and many have fled from Iraq to Syria as refugees. [i]

And I wondered what difference it would make to how we hear this parable if we lived with constant violence and oppression?

 

I wonder what happens if we consider that the king is not God, but Caesar, and we hear what happens when a city descends into violence.  I wonder if this is part of the reaction of Matthew to the destruction of the Temple in AD 70. Most scholars have the Gospel of Matthew being written down after that time.

 

What if this is saying to us – when you try to live the kingdom of heaven into being, you will be subject to persecution and violence; because Caesar doesn’t want a Kingdom of peace, and forgiveness and justice.   That would take all the power from Caesar.

 

what if this is like a political comedy on TV, something like Clarke and Dawes or Frontline?  What if this is  about the violence that lies just below the surface of societies with strong notions of honour and shame.

 

 

What have we heard so far this Lent about the Kingdom of God?

we started with the parable of the servant who was forgiven much, but who then did not forgive the person who owed him money.

‘the Kingdom of God is a Kingdom of forgiveness.’

 

Then last Sunday we heard the parable of the workers in the vineyard, where each was paid what was needed to sustain their family for the day.

“The Kingdom of heaven, is a kingdom of justice, a kingdom of need being met, not because we deserve it, not because we earned it, but because God is generous, and gracious and knows our need.”

 

God forgives us, is generous with us, and provides for the needs of all people, but to be part of God’s kingdom we need to also be generous, share resources and offer forgiveness.

 

then this passage?

 

what might we take away from this passage, this strange parable?

 

This kingdom that we pray for ask for our total allegiance, for all we are, and that may lead to conflict with others in society and even our own families.  But violence is not part of the Kingdom.

See what happened to Jesus when he lived in ways that upset the religious and political leaders – violence was done to him, he did not initiate violence against others or to defend himself.

 

We pray and we work for the coming of the Kingdom of heaven, a kingdom of peace, justice, and generosity; and some people will fight against such a kingdom coming into being.

  

ideas taken from

http://www.preachingpeace.org/lectionaries/34-year-a/164-yeara-proper23.html

http://www.workingpreacher.org/preaching.aspx?commentary_id=2389#post_comments

 

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[i] https://andrewfdutney.wordpress.com/2015/03/06/what-happened-on-thursday-morning/