I felt it was time to enter the "big time," so I have launched a new site. You can find it here: timothyhawk.com. I hope you will visit, comment, and share the content from this new site.
See you soon!
Tuesday, October 28, 2014
Wednesday, October 22, 2014
What is Jesus Up To?
Matthew 22:15-22 was the lectionary Gospel reading this past Sunday. It is no wonder that the religious leaders of the day challenged Jesus. When you throw around some furniture in the temple and tell several stories that pointedly put the leaders in their place, you are bound to get a reaction. Interestingly, the reaction Jesus gets is two opposing groups allying themselves to try and "trick" Jesus into showing his hand. The Herodians and Pharisees are unlikely bedfellows. The Herodians were allied with Rome, while the Pharisees maintained ritual purity. But Jesus was controversial enough to unite them.
The question: Tell us, then, what you think. Is it lawful (allowed by Torah) to pay taxes to the emperor, or not? This was not a new concern, and was a common point of discussion among scholars in Jesus' day. Further, it is set against the backdrop of two Torah keepers who led rebellions, Judas Maccabaeus and Judas Galilean. Perhaps these questioners were hoping to flush out the rebellion in Jesus and begin the revolt against Rome that many were hoping for him to lead. Perhaps they were simply looking for him to entrap himself by making a blasphemous statement, giving them cause and justification to kill him.
Calmly, Jesus asks to see the coin used for paying taxes. In this simple request he flushes out his opponents. From a strict Jewish point of view, such a blasphemous object should not be handled or possessed. However, one was produced from the pocket of Jesus' questioners. They were already compromised. "Then he said to them, 'Whose head is this, and whose title?' They answered, 'The emperor's.' Then he said to them, 'Give therefore to the emperor the things that are the emperor's, and to God the things that are God's.' "
Another way to hear this statement, echoing among the words and actions of former revolutionaries, would be, "Pay Caesar back what he is owed! Render to Caesar what he deserves!" Revolutionary words indeed. Had Jesus told them to revolt? Had Jesus told them to pay taxes? He had done neither and he had done both. He had called them to revolution, but not the kind of violent one they were looking for him to lead. To meet the violence of Rome with violent revolution would be to stoop to the ghastly level of Rome. Jesus was calling them to a revolution that took the high road. This is revealed in the second part of his statement.
"Give to God what is God's." This statement evokes a call to worship echoed throughout the Psalms, prophets, and Israel's traditions. Psalm 96 would surely jump to the forefront of the minds of those hearing this response. Jesus was calling them to revolt by being the people of God among a pagan people. To defy compromise and stay true to worshiping the one true God. To acknowledge daily that Israel's God is Lord, not Caesar. Jesus was making a royal claim in a new kingdom that could not be reduced to conventional thinking and actions. This kingdom knew and offered a better way, a narrow way, a way of love.
When they heard this, they were amazed; and they left him and went away. A new kingdom, a new way, a new leader, a new authority was here. What was Jesus up to? He was up to establishing the kingdom of God here on earth as it is in heaven. As followers of Jesus, that is also what we are called to on a daily basis. We are called to be revolutionaries, giving to God what is God's and thereby bringing the kingdom of God to earth as it is in heaven.
Matthew 22:15-22 was the lectionary Gospel reading this past Sunday. It is no wonder that the religious leaders of the day challenged Jesus. When you throw around some furniture in the temple and tell several stories that pointedly put the leaders in their place, you are bound to get a reaction. Interestingly, the reaction Jesus gets is two opposing groups allying themselves to try and "trick" Jesus into showing his hand. The Herodians and Pharisees are unlikely bedfellows. The Herodians were allied with Rome, while the Pharisees maintained ritual purity. But Jesus was controversial enough to unite them.
The question: Tell us, then, what you think. Is it lawful (allowed by Torah) to pay taxes to the emperor, or not? This was not a new concern, and was a common point of discussion among scholars in Jesus' day. Further, it is set against the backdrop of two Torah keepers who led rebellions, Judas Maccabaeus and Judas Galilean. Perhaps these questioners were hoping to flush out the rebellion in Jesus and begin the revolt against Rome that many were hoping for him to lead. Perhaps they were simply looking for him to entrap himself by making a blasphemous statement, giving them cause and justification to kill him.
Calmly, Jesus asks to see the coin used for paying taxes. In this simple request he flushes out his opponents. From a strict Jewish point of view, such a blasphemous object should not be handled or possessed. However, one was produced from the pocket of Jesus' questioners. They were already compromised. "Then he said to them, 'Whose head is this, and whose title?' They answered, 'The emperor's.' Then he said to them, 'Give therefore to the emperor the things that are the emperor's, and to God the things that are God's.' "
Another way to hear this statement, echoing among the words and actions of former revolutionaries, would be, "Pay Caesar back what he is owed! Render to Caesar what he deserves!" Revolutionary words indeed. Had Jesus told them to revolt? Had Jesus told them to pay taxes? He had done neither and he had done both. He had called them to revolution, but not the kind of violent one they were looking for him to lead. To meet the violence of Rome with violent revolution would be to stoop to the ghastly level of Rome. Jesus was calling them to a revolution that took the high road. This is revealed in the second part of his statement.
"Give to God what is God's." This statement evokes a call to worship echoed throughout the Psalms, prophets, and Israel's traditions. Psalm 96 would surely jump to the forefront of the minds of those hearing this response. Jesus was calling them to revolt by being the people of God among a pagan people. To defy compromise and stay true to worshiping the one true God. To acknowledge daily that Israel's God is Lord, not Caesar. Jesus was making a royal claim in a new kingdom that could not be reduced to conventional thinking and actions. This kingdom knew and offered a better way, a narrow way, a way of love.
When they heard this, they were amazed; and they left him and went away. A new kingdom, a new way, a new leader, a new authority was here. What was Jesus up to? He was up to establishing the kingdom of God here on earth as it is in heaven. As followers of Jesus, that is also what we are called to on a daily basis. We are called to be revolutionaries, giving to God what is God's and thereby bringing the kingdom of God to earth as it is in heaven.
Tuesday, October 14, 2014
DRESS FOR SUCCESS
Matthew 22:1-14 was the lectionary Gospel reading for this past Sunday. It is also what I preached on in the prison this week. Here is a great commentary on this passage, and then I have some additional thoughts.
This is the third in a series of parables that Jesus tells the crowds, pointed directly at the religious leaders. The last two parables have a very similar pattern. A group is offered the benefits of blessing but turn down the offer. Others are sent to encourage them to accept and they still refuse. The threat of destruction is imminent and the blessing is passed on to others. The pattern, of course, is the covenant of God with Israel, the prophets calling them back to the covenant, and then the son of God being sent. The religious leaders of Israel reject Jesus and his teaching. Jesus says that the kingdom will be taken from them and given to others [Gentiles (who in this parable are the "bad")]. It frightens me how many religious leaders today are just like those of Jesus' day, creating rules and regulations out of every statement of characterization that Jesus made, and simply implementing another law whereby we can determine who is in and who is out! These leaders, like those of Jesus' day, have completely left love out of the gospel.
This parable has the unique feature of the man without a robe. The commentary I linked you to above gives the explanation of why he was offensive and removed. As I was preaching the message on this text, it occurred to me that this man was at the party, not wearing the robe, and oblivious to his being out of place. He was in the kingdom and still not getting it. The party was raging around him and he was not engaged. The robe represents the way of love that Jesus taught. Jesus taught us to love God and love others. We can be in the kingdom and still not live this life of love. How many people claim to be Christians, claim to be a part of the kingdom, do the right actions, say the right words, attend the right functions, but are miserable, unhappy, selfish, arrogant, greedy, etc. How many who call themselves Christian lack love in their lives. Oh, they give lip-service to a life of love, but when really pressed, they fail the test. At the party, but not wearing the robe.
The ending verse of this parable reiterates the constriction of the life of love. Jesus states that many are called to such a life, but only a few choose it. As I consider the body of Christ and all that I observe about people caught up in a rigid fundamentalism, I realize exactly what Jesus meant. He further referenced this narrowness in Matthew 7:13. Many have interpreted these passages to indicate concepts of final destiny, but that does not fit the context in which they are found. The narrow way is the way of love, focused on doing unto others as you would have them do unto you. Living a life of considering others above yourself.
The invitation has been sent, the gift of the robe has been extended. Accept the invitation, don the robe, and join the party. And by doing so, journey down a narrow but fulfilling path.
Matthew 22:1-14 was the lectionary Gospel reading for this past Sunday. It is also what I preached on in the prison this week. Here is a great commentary on this passage, and then I have some additional thoughts.
This is the third in a series of parables that Jesus tells the crowds, pointed directly at the religious leaders. The last two parables have a very similar pattern. A group is offered the benefits of blessing but turn down the offer. Others are sent to encourage them to accept and they still refuse. The threat of destruction is imminent and the blessing is passed on to others. The pattern, of course, is the covenant of God with Israel, the prophets calling them back to the covenant, and then the son of God being sent. The religious leaders of Israel reject Jesus and his teaching. Jesus says that the kingdom will be taken from them and given to others [Gentiles (who in this parable are the "bad")]. It frightens me how many religious leaders today are just like those of Jesus' day, creating rules and regulations out of every statement of characterization that Jesus made, and simply implementing another law whereby we can determine who is in and who is out! These leaders, like those of Jesus' day, have completely left love out of the gospel.
This parable has the unique feature of the man without a robe. The commentary I linked you to above gives the explanation of why he was offensive and removed. As I was preaching the message on this text, it occurred to me that this man was at the party, not wearing the robe, and oblivious to his being out of place. He was in the kingdom and still not getting it. The party was raging around him and he was not engaged. The robe represents the way of love that Jesus taught. Jesus taught us to love God and love others. We can be in the kingdom and still not live this life of love. How many people claim to be Christians, claim to be a part of the kingdom, do the right actions, say the right words, attend the right functions, but are miserable, unhappy, selfish, arrogant, greedy, etc. How many who call themselves Christian lack love in their lives. Oh, they give lip-service to a life of love, but when really pressed, they fail the test. At the party, but not wearing the robe.
The ending verse of this parable reiterates the constriction of the life of love. Jesus states that many are called to such a life, but only a few choose it. As I consider the body of Christ and all that I observe about people caught up in a rigid fundamentalism, I realize exactly what Jesus meant. He further referenced this narrowness in Matthew 7:13. Many have interpreted these passages to indicate concepts of final destiny, but that does not fit the context in which they are found. The narrow way is the way of love, focused on doing unto others as you would have them do unto you. Living a life of considering others above yourself.
The invitation has been sent, the gift of the robe has been extended. Accept the invitation, don the robe, and join the party. And by doing so, journey down a narrow but fulfilling path.
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