Proper Christ the King Sept 28 Nov 23 Conflict Between Jesus & the Leaders

Transcription

1 Proper Christ the King Sept 28 Nov 23 Conflict Between Jesus & the Leaders Dr. Warren Carter Dr. Jo Hudson Brite Divinity School at TCU, Fort Worth TX 8 th Century Anglo-Saxon MS Conflict in Jerusalem Chs Matt Jesus enters Jerusalem Conflict with Jerusalem leaders Much conflict and judgment material Often read along axis of ethnicity: Rejection of Israel/the Jews More accurate is axis of social status and power Conflict with/rejection of Rome-allied, Jerusalembased, temple centered ruling elite Not accurate to call them religious leaders 21:23, 45; 22:1, 15, 46; ch 23 etc. Conflict in Jerusalem: Proper 21 Matt 21:23-32, 1st of three parables condemning Jerusalem leaders Conflict in Jerusalem: Proper 21 Matt 21:23-32, 1st of three parables of condemnation of Jerusalem leaders 21:23-27 By what authority referencing the events in the temple (21:12-17) Question by chief priests and elders (21:23) Answer is known to readers from 1:1-4:16; 11:27 21:25-27a why JB? aligned with Jesus 3:7 reject John s baptism 21:28-32 parable of two sons first refuses but then works in vineyard tax collectors/prostitutes despised enter KOG before leaders Why? Rejected John (3:7) and didn t change mind about John/Jesus; fall of Jerusalem 70CE Conflict in Jerusalem: Proper 21 Matt 21:28-32 Other Readings Salvation history: 1 st son represents obedient Gentiles (sons of Noah); 2 nd son represents disobedient unbelieving Jews; rejected Parenetic: warning/exhortation for Jesus followers who confess but do not live accordingly Conflict in Jerusalem: Proper 22 Matt 21:33-46, the 2nd of 3 parables condemning Jerusalem leaders parable of vineyard Often interpreted as rejection of Israel for rejecting Jesus (21:43); disinherited More careful reading: interpretation of fall of Jerusalem in 70 CE; Matt s interpretation = faithless leaders rejected Jesus so God uses Romans to punish/destroy their city and temple 21:43 vineyard remains leadership changes 1

2 Conflict in Jerusalem: Proper 22 Usually interpreted allegorically Matt 21:33 evokes Isa 5:1-7 Israel; tenants = leaders: chief priests, elders etc. (21:23) 21:34-36 harvest judgment; slaves beaten; represent prophets (Moses, Amos, Zechariah) 21:37-39 sends son kill for inheritance 21:40-41 owner condemns tenants 21:42 Ps 118:22 read in relation to Jesus 21:43 given to people/nation that produce fruits who? obedient Jesus followers? 21:45-46 elite audience condemned Conflict in Jerusalem: Proper 23 3rd parable 22:1-14; wedding feast 22:1-10 them = (leaders); judgment; allegory King = God; Son = Jesus; wedding feast = marriage as covenant (Hos); feasts = eschat (Isa 25:5-10a); slaves prophets? Jesus-missionaries Violent rejection 22:6 22:7 destruction on Jerusalem in 70CE for leaders rejection of Jesus; 22:8-10 problem of sequence; inviting the people; Israel not rejected; Include good and bad - not perfect Conflict in Jerusalem: Proper 23 3rd parable 22:1-14; wedding feast 22:8-10 problem of disruptive sequence; feast in burned city inviting the people Israel not rejected; Include good and bad - not perfect 22:11-14 guest not clothed appropriately failed to honor the king Consigned to judgment; not only on the leaders but also on the people within the wedding feast must live to honor the king Community of disciples not exempt from judgment required way of life Conflict in Jerusalem: Proper 24 - Taxes Matt 22:15-22 Paying Taxes Identity of questioners: allies Pharisees/Herodians The question: tax as imperial control; a trap (22:15, 18) Question concerns loyalty: tax as ownership; societal vision & imperial mindset tributary economy; sovereignty; refusal to pay = treason/revolt Matt 22: Then the Pharisees plotted to entrap him with the Herodians, "Teacher, 17 Is it lawful to pay/give tax to the emperor, or not?" 18 But Jesus, aware of their malice, said, "Why do you test me, you hypocrites? 19 Show me the coin for the tax." And they brought him a denarius. 20 He said "Whose head/image is this, and whose title?" 21 "The emperor's." He said, "Give to the emperor the things that are the emperor's, and to God the things that are God's." 22 they were amazed; they went away. Conflict in Jerusalem: Proper 24 - Taxes Is it lawful? 22:17 previous controversies 12:2,4,10; 14:4 One issue: God s claim on land & produce Ps 24:1; Lev 25:23 2nd: No images Lev 19:4; 26:1 Exod 20/Deut 8 idolatrous 7 blasphemous Jesus doesn t have coin Give to Caesar = Pay the tax Remove blasphemous coin that offends God s sovereignty Matthew 22: Then the Pharisees went and plotted to entrap him in what he said with the Herodians, saying, "Teacher, 17 Tell us Is it lawful to pay/give taxes/tribute to the emperor, or not?" 18 But Jesus, aware of their malice, said, "Why are you putting me to the test, you hypocrites? 19 Show me the coin used for the tax." And they brought him a denarius. 20 Then he said to them, "Whose head/image is this, and whose title?" 21 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." 22 When they heard this, they were amazed; and they left him and went away. Conflict in Jerusalem: Proper 24 Taxes And to God Ambiguous response: relation of the two clauses? What belongs to Caesar? What belongs to God? Who says? How to distinguish? Use of ambiguity to deflect, dissimulate, protect Matthew 22: Then the Pharisees went and plotted to entrap him in what he said with the Herodians, saying, "Teacher, 17 Tell us Is it lawful to pay/give taxes/tribute to the emperor, or not?" 18 But Jesus, aware of their malice, said, "Why are you putting me to the test, you hypocrites? 19 Show me the coin used for the tax." And they brought him a denarius. 20 Then he said to them, "Whose head/image is this, and whose title?" 21 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." 22 When they heard this, they were amazed; and they left him and went away. 2

3 Dissent occurs in disguised, calculated, self-protective ambiguous defiant gestures Matt 22:34-46 Question of greatest commandment OK Exod 20:1-17, 10 commandments Amos 5:4 seek me & live Mic 6:8 love justice, do kindness, love mercy BUT Context of controversy Chs AND :34 gathered together cites Ps 2:2; Kings of earth gathered together to oppose God & God s agent 22:35 test him; Devil 4:1, 3; allies leaders and devil Why is talk of love so dangerous? Why is it a life-and-death matter? Love for God in Deut 6:5 = observe, keep covenant = faithful, loyal, actions = claims one s whole being (heart, soul, mind) = relationship with God Love for God challenges a society in which 2-3% exercise power for own benefits and claim God s sanction To love God is to be loyal to God s purposes of life for all Love as a Threatening Vision of Societal Wellbeing Combines love for God (Deut 6:5) and neighbor (Lev 19:18) Can t love God without love for neighbor Conflict with leaders over 2 societal visions elites preside over selfinterested hierarchy Jesus envisions society of love for neighbors as self e.g. contrast of 20:25-26 Love for Neighbor Lev 19:18 Jesus link of the two loves casts doubt on any deficient treatment of any people Lev 19 focuses on human interactions mercy, integrity, economic justice, inclusive community, supplying need etc. Well-being of other humans 3

4 Love for Neighbor Matt 5:43 Extends to well-being of one s enemies Renounces hate Pray (5:44) Embody God s indiscriminate Love (5:45-46) Inclusive community (5:47) Love for Neighbor Matt 19:16-22 (19:19b) Rich young man elite Love for neighbor = Not murder, adultery, steal, false witness; honor parents Sell possessions = divest Give to poor (90%) = invest Follow me Repairing unjust economic relations Why is talk of love so dangerous? Love for God and Neighbor challenges unjust practices and structures that impede the well-being of any people Conflict in Jerusalem: Proper 26 Matt 23: To date: Chs from Galilee to Jerusalem In Jerusalem, condemns temple/leaders (21:12 22) 21:28-22:14 tells 3 parables against the leaders 22:15-45 four verbal disputes; betters them 22:46 no one dared No further dialogue. Proper 26: Matt 23: :1-12 denouncing teaching and practices of scribes & Pharisees Conflicting Practices Proper 26 sit on Moses seat do what they say (NOT teach) but not their practice. SAY = READ the scriptures; not their teaching/ interpretation (cf Matt 2:6; 12:1-14) 7 woes/curses on the scribes & Pharisees 23: :37-39 laments Jerusalem elite s rejection of Jesus 23:4-5a 1) impose burdens; 2) wrong motivation; to impress others 5 Misguided practices for approval: 23:5b parade piety; 23:6a public honor; 23:6b public honor; 23:7a greet; 23:7b title Contrast 23:8-12 disciples not take God s/jesus roles; mutual service; accountability 4

5 Conflict in Jerusalem: Proper 26 Matt 23:1-12 How do I preach this passage? Prior question - SHOULD I preach this passage? Proper 26: Conflict in Jerusalem Matt 23:1-12. Choose one of the other lectionary passages Preach on why you are not preaching on it Preach on the text s tragic impact of misleading us into thinking this is a factual account of all Jewish practice Explain how we got the text (next) Use it as a warning about Christian practice Proper 26: Conflict in Jerusalem Matt 23:1-12. Three Contexts for Understanding Content of chapter 23: 1. Narrative: increasing conflict in plot leading to Jesus crucifixion 2. Historical: explanation for fall of Jerusalem & temple in 70: faithless leaders 3. Stereotypical polemical language Matt 25:1-13 To Date: Chs from Galilee to Jerusalem In Jerusalem, condemns temple/leaders (21:12 22) 21:28-22:14 tells 3 parables against the leaders 22:15-45 four verbal disputes; betters them 22:46 no dared No further dialogue. 23 Condemnation of the scribes and Pharisees: curses Chs the end of their Rome-ruled world Matt 25: :1-3 destroy temple and Jesus coming? 24:3-26 signs of the coming of the end of their Rome-ruled world 24:27-44 J s coming at times unknown 24:45-51 the 1 st of 3 parables be ready 25:1-13, more be ready parables 25:31-46 judgment of the nations 10 Bridesmaids Matt 25:1-13 Bridegroom s Movements: 25:1 approaches wedding feast 25:5 delayed 25:6 draws near 25:10 arrives at wedding feast 25:12 shuts door to those not ready & waiting Bridegroom = Jesus (9:15) Future coming as agent of the empire of the heavens will be like. Future; Passive voice = God s action 5

6 10 Bridesmaids Matt 25: Bridesmaids Matt 25:1-13 Foolish/Not-Prepared Wisdom Traditions Ps 14; Prov 8-9; Matt 7: :3 no extra oil No provision for delay Buy from dealers (25:9) Miss arrival of bridegroom shut out (25:10-12) The Wise/Prepared Wisdom Traditions Prov 8-9; Matt 7: :4 bring extra oil Provide for delay Welcome bridegroom and enter the wedding feast (25:10-12) Oil = Obedient faithful deeds that do the will of my Father in Heaven (12:50) 25:13 Final Exhortation 1) Time of bridegroom s coming: unknown, delayed, sudden, certain 2) Disciples must live faithfully to Jesus teaching now in anticipation Conflict in Jerusalem: Proper 28 Conflict in Jerusalem: Proper 28 Matt 25:14-30: Chs from Galilee to Jerusalem Jerusalem: condemns temple/leaders (21:12-22) 21:28-22:14 tells 3 parables against the leaders 22:15-45 four verbal disputes; betters them 22:46 no dared No further dialogue. 23 Curses (7) of the scribes and Pharisees Chs the end of their Rome-ruled world Parable of Bridesmaids: 25:1-13 be ready Parable of Talents/Absent-Returning master 25:14-30 Judgment of the Nations (25:31-46) Allegorical Reading Master goes away, entrusts his affairs (property etc.) to his slaves = JESUS (25:14-15) Slaves entrusted with his interests in faithful actions = DISCIPLES (25:16-18) long time = PRESENT, delayed, accountable (25:19a) Master s return = Jesus return (25:19b) Slaves give account of talents = JUDGMENT (25:20-30) Words of Well Done (25:21, 23) = ESCH. VINDICATION Words v 3 rd slave = CONDEMNATION Conflict in Jerusalem: Proper 28 Conflict in Jerusalem: Proper 28 Allegorical Reading Identifications emerge from context of 24:27-25:13 Jesus as slave-owner; Disciples as slaves in Gospel: 10:24-25 misunderstood/misrepresented as is master 18:21-35 further master s interests; treat one another mercifully as master treats them 20:24-27 seek wellbeing of others; do not emulate power over model of domination by rulers of Gentiles and their great ones Suffer and die in master s work (21:34-36; 22:3-6) Punished/rewarded (24:45-50) 1) Exhorts faithful, productive, present discipleship: faithful deeds manifest empire of heavens 2) Paradox of Jesus Absence and Presence in the time between resurrection and return; How to encounter presence in absence (25:15, 19)? Yet presence pervades parable: mandate and resources entrusted to slaves accountable Thru the Gospel: 1:23; 18:20; 28: :35 my words; 28:20 teaching; 3:11; 10:20 Spirit; 10:7-8 works 6

7 Conflict in Jerusalem: Proper 28 Preaching from Memory to Hope --Thomas G. Long 3) Parable upholds structures of social hierarchy and economic disparity slavery Parable imitates and deploys these structures to speak of God s ways without critique Parable: rich-get-richer-poor-get-poorer Master rewards two slaves; punishes slave who subverts At odds with 19:16-22 challenge to rich man Master behaves as harsh man (25:24); verbally abusive (25:26); harsh punishment of banishment (25:30) = JESUS! Parable s message overrides these considerations But we must add the missing and needed critique of dehumanizing institutions and structures Preaching in the Future-Perfect Tense: Eschatology and Proclamation 7