LENT 2016 - GOING TO JERUSALEM

Saturday, February 20

The Parable of the Wicked Tenants: Matthew 21: 33 – 45


           

The problem with gated-communities (especially religious gated ones) like the one is this parable (see v.33) can be that those on the inside think they are protected from the outside world. They don’t have to let anyone in whom they don’t like or who threatens their security or upsets their private, little enclave. This little piece of paradise is theirs, and theirs alone.

No unwelcome visitors. (Perhaps, not even Jesus!)

There are some echoes of OT texts here that Matthew’s Jewish readers might have recalled.

In a positive sense, God’s people are surrounded by God’s ever-present protection. “You are my hiding place; you will protect me from trouble and surround me with songs of deliverance,” (Psalm 32:7).

During the Great Exodus, the people are warned, “Make sure that when you eat and are satisfied, build pleasant houses and settle in, see your herds and flocks flourish and more and more money come in, watch your standard of living going up and up - make sure you don't become so full of yourself and your things that you forget God, your God, the God who delivered you from Egyptian slavery… If you start thinking to yourselves, "I did all this. And all by myself. I'm rich. It's all mine!" - well, think again. Remember that God, your God, gave you the strength to produce all this wealth so as to confirm the covenant that he promised to your ancestors - as it is today,” (Deuteronomy 8: 11-18, The Message)

Not to remember God’s providence has serious consequences: “And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down, (Isaiah 5:5). 

            The parable of the wicked tenants is not one of Jesus’ gentler stories, but a frightening one. The hired workers turn out to be greedy, violent, selfish workers who acted as if they owned the place. Even the landowner’s son is treated with utter contempt and killed violently.

            It would be natural for us to see in this story the events that led to Jesus’ own death on the cross. It vividly illustrates the words from John’s Gospel: “He came to what was his own, and his own people did not accept him.” (John 1:11)

            But we might also be tempted to apply the message of this story to today’s Church. The parable reminds us that we don’t own the kingdom; we are not entitled to it; but we are workers within its great vision to produce fruit. We are indeed privileged to be part of God’s plan for the future under Christ’s rule, but we don’t get to make the rules.

            Too often, we act as if we know what’s best. This is my/our church. This is my/our building. This is my/our money. As a Baptist I defend local, church autonomy rigorously, too. But there are other times I think that this autonomy (just as much as any church hierarchy) is going to be the death of us.

            I have often told the story of a congregation who was sitting on over $500,000 in reserves, fought continually over it, and dwindled in size until it had to close, still fighting and sitting on all that money.

            Jesus’ words condemn us as “miserable wretches,” (41). That sounds awfully harsh and judgmental, I know. There is nobody to blame but ourselves. 

But frankly, the church of the future will be far different than what it has been lately. The new tenants of the Church of the future will be focused on producing fruit that builds up the whole kingdom for God. The new tenants of the Church will focus on social justice, tearing down fences, loving one’s neighbours, building up inclusive communities, celebrating each person’s giftedness, and all, in turn, will celebrate the Giver of gifts, and by so doing, eagerly and generously welcome the living Spirit of Jesus, unconditionally, into its midst.