Matthew 21:23-32 (September 28, 2008)
I don't know that I've ever preached on this text before. As it so happens, because I'm doing a special series right now based on my congregation's mission statement, I won't be preaching on it this year. However, some time ago I said "yes" when asked if I would prepare some comments for this week, and I've learned that it's important to honor one's commitments....
Two sons were told by their father that there was work to be done. One refuses to work, but later changes his mind. The other says "OK, I'll do it," but then does not go.
In looking through various online commentaries and sermons, I find that many preachers ignore the original context. The son who says he'll go but then changes his mind represents the religious leaders of Jesus' day. They said they'd follow, but their actions have not backed up their words.
I think I've skipped preaching on this for two reasons: one, I didn't want to risk making it sound as if Jesus' harsh words toward the religious leaders should be directed at all Jews. It would take some work to explain this in a way that adequately portrays the context as well as being appropriate to the gospel. And second, the basic idea of the parable--that words are meaningless if they're inconsistent with one's actions--seems so simple, like something a parent tells a young child, that it would be insulting to preach this to a congregation.
And yet, people do often say one thing and then do another. "Who will help out at the church workday?" Fifteen hands go up, but when the work day arrives, only three are present. What happened to the other twelve? They said they'd be there. Where are they?
Words are important. Or at least, they should be. And yes, it is a lesson that parents teach their children. I tell my own sons to do something. I tell them repeatedly. "OK, Dad!" But it doesn't get done. They call each other names, and when upset, will even yell, "I hate you!" Do they mean it? Not really. Yet they need to realize that words have power. In this case, the power to hurt.
But it's not just children who need that message. I admit, I was tempted to send in a note saying, "I'm taking a brief break from the lectionary and so am unable to post on the blog this week." Wouldn't that have been ironic?
"Yes, I'll go do the work." "Yes, Jesus, I'll follow you." Those are powerful words. But they become meaningless if they are inconsistent with one's actions.
More on this theme can be found in a previous post by Dan Mayes here.
Showing posts with label Christian praxis. Show all posts
Showing posts with label Christian praxis. Show all posts
Sunday, September 21, 2008
Tuesday, August 12, 2008
Meaning what we say (Matthew 15: 10-28)
It may seem strange that verses 10-20 are given the option to be lumped together verses 21-28. In the first section Jesus angers the Pharisees because of his and his disciples rejection of the hand-washing rituals and because of his teaching that what comes out of the heart is more important than what goes in the mouth. And in the second section Jesus is challenged by a gentile woman on the breadth and width of his ministry. Jesus responds to her in a condescending and insulting tone, calling her a "dog." She responds by saying, "Fine, then treat me like a dog and give me the crumbs." In the way she refers to him as "Lord, Son of David" she is also the first one to make a messianic reference to him. He is astounded by her faith and obliges.
These stories don't seem to fit well together, but they just may. Matthew's audience of early Christians are dealing with some complicated issues, about whether or not they have to follow the old Jewish food laws, and about whether Jewish Christians and Gentile Christians can eat together. These made for some complex tensions. Perhaps Matthew placed these stories together to respond to these tensions. (For more on this see: Preaching Through the Christian Year, Year A, pp 407-408).
It's easier to say what we believe than to practice what we believe. So for the early Christians it might have been easy to say that "God is the God of all" or "in Christ there is no Jew nor Greek" but putting these abstract thoughts into practice would have been much harder to do. Perhaps these stories are there to remind them that Jesus was more concerned about what comes out of the heart than about what rules you follow and that the first messianic proclamation actually came from a gentile woman. Reminders of things like these were almost certainly needed to help resolve issues of Church governance in the first century. They're also needed today.
When the earliest Stone-Campbell churches were formed, African-American worshippers had to enter the church by climbing a ladder from the outside. Then they were relegated to the balconies. Saying that Christ welcomes all to the table was perhaps harder for those early Disciples to say than to practice.
What are our challenges today? We say we are an inclusive church but we still wrestle with issues of exclusivity. We say we believe in the radically inclusive love of God but our congregations still have a nasty little habit of excluding people because of race, sexual orientation, or social status. Perhaps these stories of Jesus will be helpful for us to hear. Remember, to say something is very different than to actually believe it, and to believe it is very different than actually living by it.
Dan Mayes
These stories don't seem to fit well together, but they just may. Matthew's audience of early Christians are dealing with some complicated issues, about whether or not they have to follow the old Jewish food laws, and about whether Jewish Christians and Gentile Christians can eat together. These made for some complex tensions. Perhaps Matthew placed these stories together to respond to these tensions. (For more on this see: Preaching Through the Christian Year, Year A, pp 407-408).
It's easier to say what we believe than to practice what we believe. So for the early Christians it might have been easy to say that "God is the God of all" or "in Christ there is no Jew nor Greek" but putting these abstract thoughts into practice would have been much harder to do. Perhaps these stories are there to remind them that Jesus was more concerned about what comes out of the heart than about what rules you follow and that the first messianic proclamation actually came from a gentile woman. Reminders of things like these were almost certainly needed to help resolve issues of Church governance in the first century. They're also needed today.
When the earliest Stone-Campbell churches were formed, African-American worshippers had to enter the church by climbing a ladder from the outside. Then they were relegated to the balconies. Saying that Christ welcomes all to the table was perhaps harder for those early Disciples to say than to practice.
What are our challenges today? We say we are an inclusive church but we still wrestle with issues of exclusivity. We say we believe in the radically inclusive love of God but our congregations still have a nasty little habit of excluding people because of race, sexual orientation, or social status. Perhaps these stories of Jesus will be helpful for us to hear. Remember, to say something is very different than to actually believe it, and to believe it is very different than actually living by it.
Dan Mayes
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