Prisoners of hope

File:Name-Keftiu-at-Abydos-Ramses-Temple.jpg

Saturday

Zechariah 9:9-12

12Return to your stronghold, O prisoners of hope;
today I declare that I will restore to you double.

We can take apart the grammar and poetry of this sentence. We can discuss the cultural context from which these words derive their meaning. But I want first to simply relish them. I love the unexpectedness of the phrase “prisoners of hope.”

Jesus was a master of the unexpected. The parables, so familiar to us now, are masterful at the sudden twist, the startling comparison, the shocking example. The prophets, too, are brilliant at this: Jeremiah’s underwear. Walking around the temple court wearing a yoke. Ezekiel telling a lurid tale of sexual betrayal. The scriptures are full of the shocking. And they need to be. We are such complacent, rutted people. It is not easy to make us see ourselves differently. Not easy to make us see others differently. Not easy to make us see God differently. And how hard it is to make us behave any differently!

The scriptures need to catch us up side the head. There’s no other way to get through to us.

So how many of us are prisoners of hope? How many of us are bond-servants of a wondrous promise? How many of us are truly captives to the vision of a world made whole as if it were a conquering hero returning from the battlefield with prisoner/slaves in tow?

How many of us wake up each morning and run to serve the promise of a world where peace reigns? We go to bed in despair. We wake up in fear. Hurry to work. Hurry to school. Hurry to coffee and traffic. The alarm clock makes us groan. Dinner is a chore farmed out to whatever I can pick up on the way home. We eat on the run……or we eat alone. Something frozen. Maybe cereal from a box after too much wine. There is no family at the table, no prayer of blessing, no song of joy.

We are, most of us, I suspect, captives to the pressures of daily life rather than prisoners of hope.

And the people of Judea were captives to the daily struggle and shame of a once glorious city still littered with rubble and now under Persian rule.

So the prophet points to the horizon and promises a king – a king no one believes is coming. But he will come. Hidden in a Galilean peasant. Speaking words of grace and challenge. Touching the world with healing and freeing it from evil. Enduring the shame and degradation of the cross, but leaving behind an empty tomb and a hundred and twenty prisoners of hope. They will become millions.

And shall we break off the shackles of hope for the shackles of mammon? Will we break off the ties of mercy, compassion and kindness for the sour belief that these shall not prevail? Shall we surrender to the thump of weapons as our true hope? Is it only death and taxes that are certain, not grace and life? Shall we forfeit joy?

No. I will come to the table that promises a world gathered to speak the blessing. I will sing the song, and feast the feast. And I will willingly extend my hands to the thongs of hope.

Image: https://commons.wikimedia.org/wiki/File%3AName-Keftiu-at-Abydos-Ramses-Temple.jpg By HoremWeb (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0) or GFDL (http://www.gnu.org/copyleft/fdl.html)%5D, via Wikimedia Commons
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Do we laugh?

File:Donkey and Villager 0744 (508121161).jpg

Friday

Zechariah 9:9-12

9Rejoice greatly, O daughter Zion!

I wonder if the people laughed at the voice of the prophet. I wonder if they looked around at the city built from rubble, subjected to a foreign power, and plagued with a poor economy, and laughed. No king is coming. No king will raise this backwater to the heights it once enjoyed. No king can arise in this feeble country to fight off the might of the Persian Empire.

We know from scripture that the prophets were not generally received with favor. King Ahab calls Elijah “you troubler of Israel” because he only has bad news to speak about his idolatrous and corrupt leader. Nor did he want to consult the prophet Micaiah ben Imlah when plotting war against Syria because “he never prophesies anything favorable about me.” King Jehoiakim burned the prophetic words of Jeremiah. Ahaz made a pious show of refusing Isaiah’s message.

The resistance of the ancient elites was certainly in part because the prophets of old stood in the way of the wealthy and powerful. They challenged the neglect of God’s law, the abandonment of the poor, the failure of justice and compassion, the loss of faithfulness. But was it any easier for Israel to hear a message of hope? When Isaiah announces Cyrus as the LORD’s anointed (the LORD’s ‘Messiah’) to throw down Babylon, when he proclaims a highway through the desert for a new exodus, did the people turn away from him as a starry-eyed dreamer? And do we, too, dismiss such words of peace? Do we smile benignly at the promise that swords shall be beaten into plowshares? That Jerusalem shall be a city of peace? Do we ensconce the words of Jesus in a pious frame rather than build our lives on the notion that the poor and peacemakers are the blessed and honorable ones in God’s sight?

The prophet promises a king, a king who will “cut off the chariot from Ephraim and the warhorse from Jerusalem,” who shall “command peace to the nations,” and whose “dominion shall be from sea to sea, and from the River to the ends of the earth.” Yes, the prophet may well have meant, “from the Euphrates to land’s end” (i.e. the shore of the Mediterranean), but we recognize the big brush with which the prophet paints. He is not just talking about a new king for Israel. This is a new reigning power for all creation.

So do we smile benevolently like listening to a child’s dream? Or do we dare put our trust, hope and allegiance in this promise of a dawning reign? And do we see this dawning reign in the one who healed and forgave and taught us to treat all people as members of our kinship group then rode up to his fateful destiny in Jerusalem on the day we have come to call Palm Sunday?

“Lo, your king comes to you,” says the prophet, “triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.”

Do we laugh or bend the knee?

Image: https://commons.wikimedia.org/wiki/File%3ADonkey_and_Villager_0744_(508121161).jpg By James Emery from Douglasville, United States (Donkey and Villager_0744) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

Like children in the marketplace

File:Mayan girls playing sack race on the market of Quetzaltenango, Guatemala.JPG

Watching for the Morning of July 9, 2017

Year A

The Fifth Sunday after Pentecost:
Proper 9 / Lectionary 14

There’s a sweet word coming in the Gospel text for Sunday. Jesus is going to say those familiar and comforting words: “Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” And God knows, we are weary: Weary of the cacophony in Washington. Weary of the rush of modern life. Weary of the challenges of health. Weary of the press of finances. Weary of the drumbeats of war. Weary of the fear that seems to seep into every corner of our lives.

But before we get to that promise, there is a rebuke: we are like children in the marketplace pouting that we don’t get our way. Maybe Jesus is quoting something like a nursery rhyme. Maybe he is just acknowledging the taunts that get made when people won’t go along with the game. But it is clear Jesus is rebuking those whose excuse for not listening to John the Baptist was that he was too rigorous and demanding. But they won’t listen to Jesus because he isn’t rigorous enough. He laughs. He tells jokes. He teases. He dines with sinners and tax collectors. They mocked John because he lived on locusts and wild honey and Jesus because he didn’t.

Hypocrisy comes pretty naturally to us. Trump makes a career of denying the validity of Obama’s birth certificates and then accuses the media of being “fake news”. McConnell says his highest priority is to deny Obama a second term and then accuses the Democrats of being obstructionists. I tell my children they can only have two cookies but, when they go to bed, I help myself. Jesus did say something about not worrying about the splinter in my neighbor’s eye when I have a log in my own – but we do.

Hypocrisy is pretty natural to us. It allows us to do and say what we want without the work of self-examination or amendment of life. It’s comfortable to make excuses for ourselves but grant no grace to others. So Jesus has blunt words for the self-righteous before offering rest to the weary: If Sodom and Gomorrah had seen what you’ve seen, they would never have been destroyed.

The ‘righteous’ are hard to reach; it is the poor and burdened who can see the joy and freedom of serving Christ.

So Sunday we will hear the prophet Zechariah speak of the coming king who comes humbly on a donkey and sets prisoners free. And we will sing with the psalmist of God’s gracious deeds. And we will struggle to understand the latest section of Paul’s letter to Romans – but resonate to the word of thanks to God for delivering us from the bondages of our human condition. And we will hear Jesus welcome the weary and speak of the yoke of service that is not always simple, but lifts the heart.

The Prayer for July 9, 2017

Gracious God,
in Jesus you invite all people into the path of your teaching and life.
By your Holy Spirit, open our hearts and lives to your message,
that following your Son, we may find true rest for our souls;
through your Son, Jesus Christ our Lord.

The Texts for July 9, 2017

First Reading: Zechariah 9:9-12
“Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.” – In the weary years after Babylon has fallen but Judah is a poor backwater of the Persian empire, comes a prophetic message from the book of Zechariah promising a king who shall arrive like the kings of old and command peace to the nations” and reign “from sea to sea.”

Psalmody: Psalm 145:8-14
“Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations.” – A hymn of praise to God who reigns as earth’s just and faithful king.

Second Reading: Romans 7:14-25
“Wretched man that I am! Who will rescue me from this body of death?
Thanks be to God through Jesus Christ our Lord!” – Paul uses the image of possession (compelled to act against our own will) to expound his notion that the death of Christ has freed us from our bond-service to sin and made us servants of God.

Gospel: Matthew 11:16-19, 25-30
“Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” – Jesus rebukes the fickle crowd (who criticized John for his asceticism and Jesus for being a libertine) and praises God for opening the eyes of the poor and marginalized to see and take up the yoke of God’s reign of grace and life.

Image: https://commons.wikimedia.org/wiki/File%3AMayan_girls_playing_sack_race_on_the_market_of_Quetzaltenango%2C_Guatemala.JPGright By Erik Albers (Own work) [CC0], via Wikimedia Commons

In the breaking of the bread

File:Tandır bread.jpg

Watching for the morning of April 30, 2017

Year A

The Third Sunday of Easter

A resurrection appearance still dominates the readings for Sunday. This is the week we hear Luke tell us of the disciples who encounter Jesus on the road to Emmaus.

The narrative is pregnant with meaning for a community known as “the way” – literally, “the road”. The unseen Christ walks with us. Through him the scriptures are opened to us. In the broken bread we recognize him. It is the story not only of the first believers but of every generation.

Where else can we turn to make sense of this unexpected ending to the one who opened the gates for us to see and taste the kingdom? In his words the scriptures were alive. In his teaching was the Spirit of God. In his work was mercy for the margins and a daring challenge to the ruling center. In his hands crowds were fed, sinners welcomed, a new path set before us. And in that moment when the old empire should fall, he is stolen away. Where else can we turn to understand? And as we reread the ancient words they shine with a new light. The suffering servant of Isaiah. The humble king of Zechariah. The faithful one of the psalms. Suddenly the scriptures seem to explode with new insight.

And then there is the bread – the promised feast in Isaiah, the five loaves and two fish, the last supper, and now the bread and wine. All the threads of scripture, all the hope of a world made whole, weave into this moment when bread is broken like his body was broken – and shared freely as he shared himself freely for the sake of the world.

In the teaching, in the bread, they see him. They recognize his presence. They see the perfect love. They see the dawning of the promise – a world governed by this wondrous and holy Spirit.

Now the vision is complete. Christ is gone but not gone. And they race back to share the vision, to proclaim the news, to rejoice in the wonder of God.

So Sunday we will hear Peter declare the promise is for all and invite them to turn and show allegiance to this crucified one whom God has made both Lord and Messiah. And the psalmist will sing of deliverance from death and Peter writes that we “have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.”

The new creation is dawning. We hold the bread of the great feast in our hands.

The Prayer for April 30, 2017

Gracious God,
as Jesus revealed himself to his disciples in the breaking of the bread,
and opened their minds to understand the scriptures,
continue to reveal yourself to us
that we may live in the joy and freedom of your grace,
and bear witness to your redeeming love;
through your Son, Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit,
one God, now and forever.

The Texts for April 30, 2017

First Reading: Acts 2:14a, 36-41
“Therefore let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.” – Peter bears witness to the crowds at Pentecost, urging them to turn and show allegiance to Christ Jesus whom God has vindicated and revealed as Lord by his resurrection.

Psalmody: Psalm 116:1-4, 12-19
“What shall I return to the Lord for all his bounty to me?” – a prayer of thanksgiving for deliverance from a threat to his life.

Second Reading: 1 Peter 1:17-23
“You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.” –
a homily on baptism, here urging the believers to remain faithful to their new life.

Gospel: Luke 24:13-35
“Now on that same day two of them were going to a village called Emmaus.” – Jesus appears to two disciples on the road to Emmaus, opening to them the scriptures and revealing himself in the breaking of bread.

Image: https://commons.wikimedia.org/wiki/File%3ATand%C4%B1r_bread.jpg By jeffreyw (Mmm…pita bread Uploaded by Fæ) [CC BY 2.0 (http://creativecommons.org/licenses/by/2.0)%5D, via Wikimedia Commons

What kind of king?

Watching for the morning of July 6

Year A

The Fourth Sunday after Pentecost:
Proper 9 / Lectionary 14

A wooden sculpture of Jesus Christ on a donkey (c. 1378), Germanisches Nationalmuseum in Nuremberg, Germany.

A wooden sculpture of Jesus Christ on a donkey (c. 1378), Germanisches Nationalmuseum in Nuremberg, Germany.

“Lo, your king comes to you… humble and riding on a donkey.” Zechariah promises a king who will ride to Jerusalem upon a donkey. It is the ancient rite of accession in Jerusalem – the king coming in humility and as a symbol of peace. But the prophet is not promising window dressing and political posturing. He proclaims God’s living promise for a people who have known too much war.

The psalmist, too, speaks of kingship this Sunday, celebrating the God of mercy and steadfast love whose dominion endures forever, and who lifts up the downtrodden.

It is an interesting coincidence on this weekend our nation celebrates the anniversary of its founding document. What should governance be? What does true kingship look like? In a world of tyrants and self-serving rulers, our true king comes to us “humble and riding on a donkey.”

The elite members of Judean society criticized John for being too severe – and Jesus for being a glutton. They dismissed John’s prophetic voice because he fasted excessively – and Jesus because he didn’t fast enough: comfortable excuses for ignoring their message that the God of justice and mercy was coming to reign among them.

But there are those who hear. Those who enter into this reign of God. Those who take up this yoke that is not a brutal burden of tribute and taxation, but a glorious and gentle rule of grace and life. A sharing of bread. A forgiving of debts. A lifting up of the downtrodden. A healing of the sick and freeing of the bound. A dawning of the Spirit of God.

The Prayer for July 6, 2014

Gracious God,
in Jesus you invite all people into the path of your teaching and life.
By your Holy Spirit, open our hearts and lives to your message
that, following your Son, we may find true rest for our souls.

The Texts for July 6, 2014

First Reading: Zechariah 9:9-12
“Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.” – A prophetic message from the book of Zechariah promises a king to come – not as conqueror upon a warhorse, but as prince of peace upon a donkey. It comes to us in the weary years after Babylon has fallen, but Judah is a poor backwater of the Persian empire.

Psalmody: Psalm 145:8-14
“Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations.” – A hymn of praise to God who reigns as earth’s just and faithful king.

Second Reading: Romans 7:14-25
“Wretched man that I am! Who will rescue me from this body of death?
Thanks be to God through Jesus Christ our Lord!” – Paul uses the image of possession (compelled to act against our own will) to expound his notion that the death of Christ has freed us from our bond service to Sin and made us servants of God.

Gospel: Matthew 11:16-19, 25-30
“Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest.” – Jesus rebukes the fickle crowd (who criticized John for his asceticism and Jesus for being a libertine) and praises God for opening the eyes of the poor and marginalized to see and take up the yoke of God’s reign of grace and life.