Day 10; Crucifixion, Resurrection, Always

We think we know the story of Jesus' crucifixion and resurrection.  In Matthew, Mark and Luke, at least, the stories are very similar (and John does contains a fair amount of similarities as well, but we'll deal with that later).  In all four gospels, Peter denies Jesus.  In all three gospels, Jesus is tried by both the religious and Roman authorities.  In all three gospels, Jesus dies at 3:00 in the afternoon, and darkness covers the earth from noon until 3:00. 

In all three gospels, Jesus is buried in a tomb which is then sealed with a huge stone. 

But there are a few details in Matthew worth noting:

Pilate's wife has a minor role in the story:  she has a dream (there are those dreams again) and warns Pilate that he should have nothing to do with the Galilean.

As well, the shouts of "Crucify him!" that the crowds shout so lustily are matched by another cry from the crowd, "His blood be on us and on our children."  Unfortunately, this cry, unique to Matthew, has been used to persecute Jews as "Christ-killers" for centuries.   But what is the lesson in the the cries of the fickle crowd?  Not to try to figure out who is to blame, but to realize that we all are to blame.

After Jesus dies (only in Matthew), the graves of many holy people are opened up and the dead are raised up.  They walk around the city for the weekend, it appears.  What do you think that is about?

And after the stone is rolled in front of the tomb, Pilate puts two guards in front of it so that no one may come and steal Jesus'body.  This detail as well:  only in Matthew.  Early in chapter 28, those guards are immobilized when Jesus really does rise from the dead.

At the end of chapter 28, Jesus meets his disciples on a mountain.  If you haven't noticed, mountains figure in the book of Matthew.  From the Sermon on the Mount until now, important things happen on mountains.  On the mountain Jesus reveals himself.  On the mountain, the disciples believe (but some doubt).

On the mountain now, after his resurrection, Jesus does not have a long sermon with many instructions and laws to keep.  Instead, he tells them to go and make disciples -- that's all.  And he gives them a promise -- that he will be with them always.   It turns out he really is Emmanuel.

But what does it all mean?  Why is it so important that Jesus is with us?  To what end?  Just what do you think he's trying to teach us, who is he trying to make us into?

Day 9: The End of the Parables, the Beginning of the Passion

The Parable of the wise and foolish virgins, the parable of the talents, the parable of the sheep and the goats:  all of Matthew chapter 25 is taken up with these stories.  The last of the three is the most well known: sheep and goats standing before the King at the end of time, judged and separated by how they treated the hungry and homeless, the imprisoned and the stranger.  As you have done (or not done) it to the least of these, so you have done it to me. 

It's almost a little too easy to draw moral lessons from the parable of the talents.  "Use your talents -- or else!" the story seems to shout. And it is hard not to feel sorry for that poor third servant, who loses is one measly talent, and wonder what kind of a master he has.  But remember it's a parable, which means it defies easy explanations, and works on us in strange ways.  Remember that a talent really is money, and that one talent is actually quite a lot of money.  Remember that the harsh words the servant has for his master -- they aren't necessarily a true description of the Master.  But it's what the servant believes.    Every time I read this particular parable, I am offended, frightened, and I also see something new:  perhaps today I heard something about what I trust, and am willing to risk.  Maybe yesterday I considered the question, "What if it the gospel itself that is being buried, not shared, hidden in the ground, or within the walls of our churches?"

The story of the suffering and death of Jesus begins immediately after these three parables, with events well known, and a few details we may not have noticed.  There is the woman who anoints Jesus' head, and his words that everyone would remember her action.  There is the plot by Judas, immediately followed by Jesus sharing the Passover with his disciples.

There is the prediction of betrayal, the prayer in the garden, disciples falling asleep, the soldiers coming, and Jesus' words that if he asked, his Father would send legions of angels.  But he will not ask.

There's the trial, where the Pharisees have trouble finding someone who will testify against Jesus.  But, finally they do.

And, at the end of chapter 26, the prediction is fulfilled:  Peter denies his friend and his Teacher.

Until tomorrow, friends. 

Just how well do you know this story, the story of Jesus' suffering and death?  Were there any details that seemed new to you as you read today?

Which of the three parables in chapter 25 is most challenging for you?  Why do you suppose they are all together in chapter 25?  (It is almost as if Jesus disappears inside the parables in chapter 25, only to re-emerge at the beginning of chapter 26.)

Day 8: The Plot, and the Parables, Thicken (Chapters 22-24)

You know how it's getting worse with the religious leaders?  The middle of these three chapters is devoted to a long and passionate harangue against the hypocrisy of those who lead others, who put heavy religious obligations on others, but (in Jesus' view) do not follow their own teachings.    In some versions, this chapter contains this phrase, over and over, "Woe to you!" 

The most vivid of Jesus' sayings in this chapter is the one that describes the Pharisees as a cup whose outside has been cleaned and shiny, but who, on the inside, keep getting dirtier and dirtier.   I have to wonder:  were the Pharisees all really this evil?  What is going on?  (I am considering Nicodemus and Joseph of Arimathea, both religious leaders themselves who appeared to be friends of Jesus, though they are featured in another Gospel.)

I can't help but think of these as angry words of Jesus, which does (I can't help it) make me think back on Jesus' words in the Sermon on the Mount:  "Everyone who is angry with their brother or sister will be in danger of judgment."  Hmmmm.

In chapter 22, is the first of three parables of judgment:  the wedding banquet.  On the one hand, there is the king who sends a gracious invitation to a huge and wonderful party.  Why would anyone not come?  Then, on the hand, there is the inexplicable indifference and hostility of the intended guests (killing the messengers?  Isn't this a little over the top?)  And then there is the terrible reaction of the king.  Then again, there is the great scene of the servants going out and calling EVERYONE -- good and evil, to come to the wedding banquet.  No checking to see who is acceptable and who is not.  But then there is the one poor soul without wedding clothes.  Good news?  Bad news?  pick your verse.

And chapter 24 is a small sample of what we call apocalyptic writing:  Jesus warning people about what will happen at the end of times.  There are wars and rumors of wars, visions and images of fear and destruction.  And though many people have tried to name the day and the hour, "nobody knows when that day or hour will come, not the heavenly angels and not the Son.  Only the father knows."   Still, it seems that we are fascinated with trying to figure it out.  Why?

Two things to think about when we read chapter 24: 1) the destruction of the temple in Jerusalem in 70 A.D. probably seemed like the beginning of the end of times to many of the early Christians, and 2) soon will be the day and hour of the destruction of Jesus' body on the cross.

Day 7: Coming into Jerusalem (Matthew 19-21)

By the end of Matthew, chapter 21, Jesus has entered Jerusalem.  He's still speaking in parables, but (it seems to me) they are becoming more urgent.  In the next couple of days, as you read Jesus' parables, imagine the cross in the background.  We are only a few days away. 

Theologian Robert Farar Capon calls the upcoming parables "The Parables of Judgment."  The parables we heard earlier, in Matthew chapter 13, are parables of the Kingdom. (Because they all start with the words, "the Kingdom of heaven is like...").  I'm not sure we can divide them all so neatly, but as you read ahead, and perhaps consider what you are reading to be harsh and difficult, remember that others have wrestled with the same thoughts.

I couldn't help thinking about the juxtaposition between the familiar and the odd in these passages of Scripture.  Despite the fact that I have preached on the Gospel of Matthew for several years now (but who's counting), the verses about being eunuch for the Kingdom of God still sounds foreign to me.  Does Jesus mean more than those who are either voluntarily or involuntarily celibate?  What do you think?

There's the familiar story about the rich young man who asks Jesus what he must do to be saved?  Give all you have to the poor, Jesus says.  The young man goes away sad.  But somehow I am not as familiar with Peter's exchange with Jesus, "Lord, we've given up everything for you?  What are we going to get?" and Jesus' answer, "In my kingdom you will sit on twelve thrones and receive back one hundred-fold everything you gave up."  Well, then.  (I thought I remembered that Jesus also promises persecutions, but that must be in another Gospel.  Let's watch for that one, later.)

It sort of makes more sense when the mother of James and John tries to secure the best seats for her sons, a little later.

The parable of the tenants who worked all day and the ones who worked for one hour:  is it a parable of generosity?  or a parable of unfairness?

YES.

There is more teaching and less healing going on, now, although Jesus does stop to heal two blind men who ask him.  But it's worth noting that the action is far more skewed toward teaching than to healing.

Then Jesus rides into Jerusalem, heals people, cleanses the temple, hears the praises of children, angers the religious leaders.  (This is getting worse and worse.)

He curses the fig tree, which seems to me the opposite of healing. 

We close with two parables.  The less familiar of the two is the story of two sons, one who says he will obey his father, and then goes out and does whatever he wants.  The second who publicly disrespects his father, and then later goes and does what his father wants.  Which would you want as your son? 

Jesus makes it sound like a no-brainer, but actually in a culture that values honor, being publicly disrespected by your children (even though secretly obeyed) is not a very attractive option. 

As you read through Matthew now, what sort of picture of Jesus do you have?  What adjectives would you use to describe him?  What attracts you to Jesus?  What might give you pause about him?

Do you think you would follow him?

Day 6: Jesus begins predicting his death, and all that....(Chapters 16-18)

It keeps getting worse between Jesus and the religious leaders.  (And, not to reveal any great secrets, but it will not get any better.) 

In the meantime, Peter gets it right (momentarily, at least) by confessing that Jesus is the Messiah, the Son of God.  He gets a rare bit of praise from Jesus, but it doesn't last.  Jesus tells his disciples how he will die, Peter is offended.  Death on a cross is not something the Messiah of God should have to endure!  And as fast as he was praised, Peter is rebuked.  Called "Satan", of all things.  "Get behind me!", Jesus says.

Now everything that Jesus says, everything that Jesus does, everything that happens is in the shadow of his words, that he will he will suffer and be killed and rise on the third day.  What does it mean?  Do these words change what Jesus will say and do next?  Do they change what came before? (

There's a strange story in chapter 17 (okay, there are TWO strange stories, but one of them is well-known.)  The transfiguration, if you really think about it, is a really strange story, about how Jesus goes up on some mountains and begins to shine, and looks like Jesus, but different, somehow.  Somehow they know that the shining look means that this is Jesus in his glory.  And just as this is dawning on them, the shining disappears.

No, the strange story I mean is about paying the temple tax, and finding this shekel in a fish's mouth. 

Chapter 18 again contains the admonition that if our hand causes us to sin, we should cut it off.  I never noticed until today that in Matthew, Jesus says this twice.  It was tough enough to hear the first time.

On the other hand, Jesus tells us that children are greatest in the Kingdom of heaven.  Those with the least power, who are the most vulnerable, are greatest in the Kingdom of heaven.

And finally, there is the math problem of forgiveness.  70 times 7.  If you are in need of forgiveness, this might be good news.  If you have been sinned against, these might be tough words to live by. 

Where are you finding good news in Matthew so far?
Where are you finding tough words in Matthew?

Day 5: Parables, miracles, feeding 9,000 with crumbs left over

All right:  does anyone besides me have trouble with this:  At the opening of Matthew 13, Jesus tells his followers that he speaks in parables so that people will not understand him (vss. 10-15).  And at the end of Matthew 13, Jesus tell his disciples that he speaks in parables so that he will "declare what has been hidden since the beginning of the world." (vs. 35.)

So, which is it?  Does a parable reveal what has long been hidden?  Or does it create a greater mystery?  Or, could it be a little of both?

There are the long extended parables of the sower and of the weeds, and loads of short, short parables:  of the mustard seed, the yeast, the treasure hidden in a field, the net full of fish.  I can tell you that each and every one of those parables says way more than you would think, at first.  Take that mustard seed, for example.  It seems clear enough, right?  The tiniest seed will become a mighty tree; that is what the kingdom of heaven is about.  But consider this:  if you were someone who knew what a mustard plant (not tree, exactly) looked like, and you told them that birds of the air would be able to take shelter in the branches of this bush, they would find that to be an extremely funny joke.  Besides this:  the mustard plant was considered a sort of a weed, a plant you did not want taking over your yard.

There is something subversive about a parable.

Then there is the story about Jesus and Peter, walking on water.  Perhaps inexplicably, this is one of my favorite gospel stories.  The set up is that after Jesus learns of John the Baptist's death, he goes away to pray and to grieve, and sends the disciples ahead of him out on the Sea of Galilee.  Then are alone in the boat when a storm comes up, and the wind is against them.  In that eerie dark time of night just before dawn he comes walking toward them on the water.  Peter (who emerges here as one of Jesus' "star" disciples) decides that it would be a good idea for him to walk on water, too.  And he does, too, for who knows how long, perhaps just a moment, before he begins to sink, and cries out, "Lord save me!"

To me, this story is a sort of parable:  it is the shape of the Christian life.   Dying and rising, taking a risk and failing, taking a risk and succeeding, every day saying, "Lord, save me".  That's it for me.  Being a Christian is about getting in over my head. 

What about you?

Then there are the stories about the two feedings.  Did you know that Jesus feeds 5,000, and then later feeds 4,000?  Do you consider that odd?  The first feeding is on one side of the sea of Galilee, among the Jews, and the second feeding is on the other side of the sea, in Gentile territory.  (One of the verses that sticks out for me in the first story:  Jesus telling the disciples, "You give them something to eat."  Like the disciples are supposed to figure out how to get enough food to feed 5,000 people.)

And in between these two feeding stories is Jesus' harsh encounter with a Gentile woman who has to beg for Jesus to heal her daughter.

Jesus calls her a dog.

All she wants is a few crumbs.

The kingdom of heaven is like.... a woman who loves her daughter so much that she is willing to be called a dog to get what she needs, a few crumbs.

The kingdom of heaven is like.....

Day 4: Commissioning, Comforting, Challenging (Matthew 10-12)

At the beginning of this section of Matthew, Jesus sends his disciples out, giving them authority to heal and instructions regarding their journey.  Suddenly, they are not just disciples (students) any more, but they are called apostles (those who are sent out).

Do they know everything yet?

No.

Just a thought.

At the end of the reading, Jesus' family comes to see him, and he uses the opportunity to re-define the whole concept of family, "Everyone who does the will of my father is my mother and my brothers."  Depending on your pont of view, this could be good news or bad news.  I imagine Mary and Jesus' brothers (and what about his sisters? I want to know) leaving, rebuffed.  But I imagine that those who have been ostracized by their families for following Jesus might feel differently about his words.

Reading these three chapters, one of the things that strikes me is how we might (especially when we read large sections of scripture like this) gravitate to certain stories and sayings, and some to others.

Like right in the middle, Jesus' says the words, "Come to me, all you who are weary, and heavy-laden, and I will give you rest."  If you are in a certain frame of mind (like, perhaps, weary), it's hard not to single that passage out, and sort of ignore the rest.  I like to delve deeply into passages like this, to discover that they are deeper than I think, with more layers of meaning.  (for example, what is so easy about wearing a yoke?)

Some of us enjoy the challenge of wrestling with the scripture passages that defy easy interpretation.  The passage regarding the unforgivable sin and "blaspheming the Holy Spirit" was a favorite discussion back in the days when I was associating with the Pentecostals.  People loved to weigh in on just what they considered it meant to "blaspheme the Holy Spirit."  (right now, today, conveniently, I remember none of those possible interpretations.)

In these chapters are the first inklings that not everyone is enamored of Jesus' teachings (i.e. the religious leaders).  There are warnings about coming persecution, and promises that God will be with disciples who endure.  (However, there are no promises that disciples of Jesus will escape harm.) 

I did notice that repentance (common called, in my version of the New Testament, "changing our ways"), or actually, failure to change our ways, is a recurring theme.  Failure to change our ways is a recurring theme, and not just in the Bible, actually.

There is much more to chew on in these verses than I have touched on here.  There is the difference between John the Baptist and Jesus, there is healing on the sabbath (and why we might not think it is such a big deal -- but what is it that offends US?), there are the instructions for the disciples turned apostles.  ("Travel light" is one instruction.  I took a large trunk with me to Japan.)

How do the warnings about persecutions strike us, as people who live in a time and place where Christians aren't actively persecuted?
Do you gravitate to the verses that challenge or those that comfort? 

One of the things that I'm beginning to realize is that I won't be able to resolve everything.  And tomorrow, there will be a new reading, which presents new insights and new issues.

Day 3: From Preaching to All Kinds of Miracles, or "What's Going On?"

Jesus has a little more to say on the mountain, more about judging and taking the log out of our own eye, and about watching out for false prophets.  And when he's finished, the people are amazed.

And then he comes down from the mountain, and the healings begin.

Leprosy, paralysis, a fever, demon possession, paralysis (again), death, hemmorhaging, blindness, inability to speak.

But somehow the healings can't be reduced to the names of the illnesses -- we need to know the people who were healed, and something about them:  So there is a centurian's servant, healed by command from a distance, a twelve year old girl, a man lowered on a mat through a roof by four of his friends, a man who was made an outcast by his skin disease, a woman who touches the hem of Jesus' robe.  Oh, and Peter's mother-in-law.  Among others.

I'm still getting my brain around Jesus' tough words in his sermon, and his compassionate acts here. 

In the middle of all these things, Jesus finds time to quiet a storm, to call another disciple (Matthew, from his tax booth), to answer questions regarding fasting.   By the way, Matthew the tax collector and the four fisherman might not be inclined to be so friendly with each other.  Tax collectors were collaborators with the Roman occupiers, and they did really well by collecting more taxes than they needed to.

Jesus is putting together a really interesting group of followers.

so, how are you doing?  Are you right on schedule?  Behind?  Take a deep breath.  Don't worry.  Catch up little by little. 

What are you wondering most about in these passage of scripture?

Day 2: Jesus begins his ministry: Being Tempted, Calling Disciples, Preaching (part 1)

Suddenly (perhaps because of conversations I have had since yesterday), I am aware of the Old Testament peeking through all these stories.

Jesus is led to the wilderness to be tempted by the devil for 40 days.  Can it be a coincidence that the Israelites wandered in the wilderness for 40 years?  (I think not.)

Jesus calls disciples out by the sea of Galilee, while Matthew recalls the words of the prophet Isaiah:  "the people who walked in darkness have seen a great light."

Jesus goes up a mountain and begins to teach people.  Can it be a coincidence that Moses also went up a mountain and brings down God's great teaching, the Ten Commandments?  (I think not.)

So 'Jesus' ministry begins not with miracles but with temptations and with teaching.  In fact, although Jesus will eventually do plenty of miracles, he begins his ministry by refusing to do miracles: turning stones to bread, jumping off the temple and letting the angels catch him.  (You can make the case, I suppose that the disciples immediate decision to drop everything, get up and follow Jesus was a sort of miracle.)

Then there is the Sermon on the Mount.  It begins with Jesus making some incredible statements about who is really blessed in this world.  And it goes on and on.  "You have heard it said," "but I say to you."  "Even the Gentiles love those who love them.  You're better than that!"  (By the way -- you and me:  we're gentiles....)

So, what do you think?  What is the most challenging thing you have read so far in the Sermon on the Mount?  What is the most provocative?

Why do you suppose the first thing that happens to Jesus after he is baptized is temptation?  Do you think it's important HOW Jesus is tempted?

And, notice this:  When James and John, Peter and Andrew are called -- they aren't in church.  They're by the sea.  Hmmmm.

Day 1: Family Trees, Dreams, Repentance

I am starting my summer reading with a new Bible Translation:  The Common English Bible.  So that will shape at least some of my reflections over the summer.  I hope that you will think about the particular words you read in the Bible, and part of our conversations will be around the similarities and differences we see.

Matthew begins his gospel with a genealogy:  Jesus' family tree.  I will admit that in the past I've found these lists of names to be something to skim instead of really to read.  If you really want people to keep reading your story, why would you start with a list of names?  Why begin with  "A record of the ancestors of Jesus Christ." instead of something like this:  "It was the best of times, it was the worst of times," or "Call me Ishmael," or even "In the beginning was the Word, and the Word was with God, and the Word was God"?  But Matthew must have thought that it was most intriguing, because he put it first.  He must have thought it would draw people in, make them curious.

There's actually a lot to be curious about in this family tree.  There are stories underneath every single name, and perhaps the people to whom Matthew wrote know more of these stories than we do.  For me, the women named are most interesting:  Tamar, Rahab, Ruth, the wife of Uriah (that would be Bathsheba), and Mary.  Delve into just one of their stories, and suddenly this boring genealogy gets a lot more interesting!

Reading along, I noticed how often God speaks through dreams:  to Joseph and to the magi.  To both the good news is announced in dreams; both are warned about dangers through dreams.  I wonder how often we consider a dream as a sign from God?

I noticed as well, reading three chapers at a time, how abrupt was the shift to John the Baptist.  Joseph returns with his family in Egypt, settles in Nazareth, and suddenly! -- John the Baptist is crying in the wilderness, offering forgiveness with repentance, haranguing the scribes and the Pharisees, baptizing Jesus.

In my translation, the voice from heaven says, "this is my Son whom I dearly love; I find happiness in him."

Some questions:
1.  As you read these three chapters, what images or themes leap out at you? 
2.  What do you wonder about?  What is most difficult?
3.  Who is one person from Jesus' genealogy that you are curious about?
4.  In the NRSV, the passage from Matthew 2:2, "we have seen his star in the east," is translated, "we have seein his star at its rising."  Either translation works; does it matter which we use?
5.  Do you think that the baptism of John is different than baptism in the name of Jesus?  If so, what is the difference?

*Image is from The St. John's Bible, Genealogy of Matthew.