New Thoughts (09/17/12-09/20/12)
I’ll begin with the comment I made regarding the relationship these verses bear to the Gospel theme. “Behold the tenants of the vineyard.” Admittedly, we have been beholding those tenants almost from the start. I think back, for instance, to that point nearer the start of Mark’s account, wherein he notes how the Pharisees had joined council with the Herodians as to how they could destroy Jesus (Mk 3:6). Now, by rights, these two groups had no business being on the same side of anything. On the one hand you had the self-proclaimed religious purists who would never so much as consider an action that might contravene the Law of Moses or the traditions of the elders. On the other, you had the group most supportive of the Hellenizing tendencies on the culture, who stood with Herod, of all things! An Idumean; an Edomite! And they backed him as somehow right for Israel. To the Pharisee, the very idea was unimaginable, or ought to have been. But, then, the destruction and eventually the murder of a fellow Jew, and that for purely political purposes, ought also to have been beyond their capacity to contemplate.
And that is very much the point Jesus was making in that parable of the tenants. Here were the men who, by their own accounting, were watching over the vineyard of Israel. If men would but follow their example, then all Israel would be righteous! Look at us! See how we obey, see how careful we are. Then, go and do likewise. But, Jesus was exposing their shallow piety for what it was, nothing but prideful posing. That they are so determined to take Him down only proves the point. The owner of the vineyard sent His servants to speak to the tenants, but they drove off those servants, abused them, killed them. Thus, the prophets. The history of God’s people is stark in this regard, and He is blunt in revealing that history.
May I just say that this is rather an amazing thing about Scripture, that it clearly reveals just exactly how imperfect are even the heroes of the faith. Nothing is held back, it seems. Can you imagine, for example, the court recorder today who would set down in the annals something like David’s failings with Bathsheba? Sure, we have the outside reports of goings on in the Kennedy White House, but somehow, these just aren’t things that one puts in the official Congressional Record, or the President’s memoirs or some such. It’s just not how things are done. We seem, any more, to get the history that somebody would prefer us to think occurred rather than events as they truly happened. Scripture makes no such attempts at whitewashing the people of God.
Israel, though this is in many ways her own history book, does nothing to lessen the dark aspects of that history, even though they clearly prefer to exalt the glorious. It’s right there in the whole expectation of Messiah that prevailed during the days of Jesus. What was He about, if not restoring the kingdom to the status it had in David’s day, to the splendor of Solomon’s reign? What was His point, if He wasn’t going to throw the Romans out? He was to be a conquering King, a Warrior unopposable, a Hero among heroes. What was this Jesus? He was just some itinerant teacher living off the land and off the impressionable people thereof. Who was He to be calling them on the carpet for their ways?
But, He was winning the political war, from their perspective; a war in which He had no part and no interest. But, He was winning. In the popularity contest of society, He was getting more votes than they, and that could not be allowed to persist. Neither the Herodians nor the Pharisees were willing to see their own influence diminished, and certainly not by the likes of Him! So, they have been plotting His destruction, plotting for years. This is now the fruition of all that plotting. This is the moment. Their common threat has been nullified, and they can go back to stabbing at each other once He’s out of the way.
History shows that this is exactly what they did do. The record of the last years of Jerusalem prior to the destruction of the temple are a terrible thing. If Scripture showed God’s people to be fallen, the record of Jerusalem’s destruction showed them to be a people incapable of standing up. Political battles fought in the very courts of the temple; cannibalism resorted to, even between family members; evils too terrible to contemplate – truly hell on earth. All of this lay in wait for these men who would destroy their Savior.
The owner of the Vineyard had sent His Son, certain that they would at least give Him hearing and respect Him. But, they slew Him and left Him to rot in the fields, thinking that they would thereby gain the Vineyard for themselves. Who remained to oppose their version of religion? Who else would ever dare to expose their errors? If this was the result of such actions for the Son of God, what son of man would even think to act from this point forward? And, they would continue to hold sway for a time. They would indeed have oversight of the temple right up to the end. Indeed, the Pharisees persist to this day, still proud of their record. So, too, I suppose, do the Herodians, in the form of the secular, so-called lapsed Jews. Of the Sadducees, nothing is to be seen, and this just makes the Pharisees all the prouder of their continued existence. God, however, remains unimpressed with all such posturing.
It is so for Israel. It is so for us. God is as unimpressed, indeed disgusted, by our posturing as ever He was with the false piety of the Sanhedrin and its supporters. He has no use for posturing. “These people honor Me with their lips, but their hearts are far from Me.” Oy! May it never be said of us that this is our story! Yet, I fear it often is. Certainly, there are vast swathes of the society that proclaim themselves Christians, yet have little to no concern for Christ. There are any number of churches that bear the names of Christ and of denominations once bold in their defense of Christ, which no longer consider Him all that important. No, no. He wasn’t God Incarnate. Who could still believe such a thing? That’s obvious mythological nonsense. A fine teacher, to be sure, and a good man. Perhaps a little mad, a tad unbalanced in His sense of self-importance, and certainly suicidal in His pursuits. But, a good man. One whose ideals we ought certainly to respect and aspire to. Well, maybe not that whole death for convictions business, but helping others? Sure. Seeking to aid and comfort the sick? Of course! Alms for the poor, care for widows and orphans? Who could be against such things? Yes, a fine role model for a social activist, wasn’t He? And, isn’t that enough? Who needs all that mysticism any more, after all.
It’s easy, of course, to look at these emptied husks of once valid denominations. It’s easier yet to look at those which from their founding were clearly off base. It’s much harder to look to our own house. It’s much harder to look to our own lives. Yet, that is exactly where Christ calls us to look. Check the mirror! How are you measuring up? Have you got it all together, then? Managed perfection in obedience, have you? Just like the rich young ruler, aren’t you! Yes, just exactly like him. And as was said to him, so to you: Sell everything. Give the proceeds to the poor. Then, devote yourself fully and exclusively to pursuing Me. Are you ready to do that? Are you moving even now to comply? Then, perhaps your assessment is correct. Otherwise, there are clearly things to be worked on yet, aren’t there?
No. I fear we all have a strong vein of Pharisaism running in us. We are all of us inclined to count our own personal pursuits of the religious life as clearly superior to all others. We cannot shake this habit of thinking of ourselves as basically good. Oh, sure. We’ve a few bad habits to shed yet, but nothing major, really. Look! We’re in church every week – twice a week even! Look! We tithe with such scrupulousness that even the Pharisees would have been impressed. We’re busy! We’re involved. We do nursery, and worship, and Sunday School, and we help out the church in ever so many ways. Obviously, we’re doing just fine in the sight of God.
But, what about things outside the church? What about the workplace? Are you God’s man in the office, or just one of the guys? Are you pursuing His agenda, or just the profit motive? Do you speak to the Moslem, the Hindu, the atheist about the God you serve, or is that impolite by your measure? Worse, do you concern yourself more with how the boss might react to such efforts than with how God might receive your hesitancy? Oh, dear. This is not the measure we wish to meet. This is more than we bargained for. This, well we can’t even begin to pretend it counts as carrying one’s cross, can we? But, it’s more than we can bear to try. God help us.
Indeed, God, help us! We who count ourselves strong in faith are strong in a faith that is ever in danger of being little more than intellectual curiosity. We are weak little children when it comes to putting faith into action; when it comes to truly pursuing Your ways no matter what. And, God, I know that I am chief amongst the we of which I speak. So fearful of standing out from the crowd, so cautious – wanting to be accepted. But, what is their acceptance if it be estrangement from You? It is all for naught. Holy Spirit, I pray Thee come, come and take full occupancy of this poor man. Though I have nothing to offer, no least bit of worth to recommend myself to Your use, yet I invite Thee, come. Jesus, my Lord, my King; I beg Your forgiveness for such a worthless slave as myself. How poorly I follow, how rarely obey. Yet, I do count You as King, and I pray Thee work upon this rebellious heart until I am able to serve You as I ought, as I desire to do. Let Your perfect love for me cast out that fear of man which keeps me from being wholly devoted to You. Yes, for I am wholly devoted to You, exclusively Yours by Your determination and my own confession. Let this become more than words to me, Lord. Come in power. Draw me nearer, and deal with this foolish heart.
Now: This passage provides us with our introduction to Pontius Pilate. While not much at all is said of the man here, other than that he was governor at the time, it is worthwhile to consider what we know of him, and what we might learn from his example. As to the first part, we know Pilate rather well, for history has been so unkind as to ensure that his failures remain well documented. As a governor over a Roman territory, he had two primary duties: first, collect the taxes; second, maintain the peace. Nothing was so offensive to the government of Rome than riots in their occupied territories. Preserve the peace and deliver the revenues, and your duties are fulfilled. Enjoy yourselves. Build what you will, undertake what projects you like, just so those two requirements are met.
But, Pilate had not done so well on that latter part. Indeed, there had been a number of riots already on his watch, and he himself had provided the fuel for the most part. He had failed to take into account the sensibilities of those he would govern. So, when he sent his troops into Jerusalem with their divisional standards all engraved to their gods, it was a double offense to the citizenry. First, we learn that the proper quarters for those troops was up in Caesarea, not here in Jerusalem. Second, they had brought idols into the holy city, right up to the walls of the Temple, of all things! Needless to say, the people were displeased, and Pilate had to back off. But, then he came to take up residence in the palace Herod had constructed, and what did he do? He brought more shields, again engraved to the gods, and had them installed in his palace. Again, there was uproar, but Pilate was disinclined to be inconvenienced by local prejudices. It took orders from above to counter his foolishness. Other actions had also done little to endear him to those he ruled.
Worse for him, the temple staff represented somewhat of a parallel political structure. And, as we see revealed at every turn, they were a very political bunch, well versed in the conniving ways of Roman aristocracy and perfectly willing to play the game. Reading through the history of the high priest’s office under Roman rule makes that plain enough, as brother not only maligns brother, but actually disfigures and slaughters brother to clear his way to office. And these very political creatures knew something about Pilate. They knew he was in a precarious position because of the trouble he had caused (or, more properly that they had caused.) They had already registered complaints against him in Rome. They knew something even more valuable to their purposes, though: They knew he had a bit of a reputation. That reputation, heard back in Rome we presume, suggested that he might not have quite the respect for Caesar he ought to have. This is where we arrive at that noisy crowd shouting, “we have no king but Caesar!” That was a warning shot. It was a very public yet private way of telling Pilate that they knew where he stood back home, and weren’t above sending Rome proof that the rumors about him were quite true. Preserving this would-be king of the Jews would not play well back home.
Pilate, to his minimal credit, was not purely political. He still had at least a few scruples left. Or, perhaps it was merely self-preservation that caused him to resist. But, his wife, as we later learn, had warned him of troubling dreams, dreams that would be very significant to a Roman, being seen as a potential warning from the gods themselves. He could see the innocence of the Man. He knew full well the conniving ways of the Sanhedrin. As the article in Fausset’s pointed out: it would be ridiculous to suppose that any Jew actually and honestly opposed the idea of Israel throwing off Roman occupation. Their supposed fealty to Rome in this case was transparently fake. So, there was some thought on his part to do what was right rather than what was expedient.
But, he was not firm in that decision. He sought not to uphold justice, but to find some compromise that would satisfy the Sanhedrin without violating his sense of propriety. So, rather than enforce his authority, he delayed, he debated, he sought to find a middle way. And, those politically savvy men outside the Praetorium saw his weakness and pressed in for the kill. The warning was delivered. Buck us on this, and we will ensure that Rome hears of your disloyalty! Your career will be finished. Your life will be finished. Don’t mess with us. And, their assessment of the man was accurate. He caved. There is no other way to look at it. You can dress it up, you can see him trying to wriggle out of personal responsibility. Indeed, his name is synonymous with such attempts. But, in the end, it is simply that: He caved. He forsook his duty to do justice in favor of protecting his own interests.
There are at least two lessons we can draw from his example. Fausset points us to the first with this statement: “His compromises and delays were vain when once the determined Jews saw him vacillating.” There are those matters in which compromise and delay are inappropriate choices for us. There are convictions we ought to hold to so firmly that any least hint of a countervailing wind should cause an immediate entrenchment. We see a lot of this playing out on the stage of American society and politics just now. Consider the matters of abortion, of gay marriage, of legalized suicide for geriatrics. These sorts of things ought not to even gain a hearing amongst the children of God. There ought be no question whatsoever of seeking some middle ground with the proponents of such practices. There can be no possibility of appeasement. For that matter, consider the Muslims threatening our interests in every corner. They are very much like that rabble the Sanhedrin brought against Pilate. Show weakness, and they’ll be at your throat. Seek accommodations and they will see a clear path to domination. The only response is that of conviction: stand and say no. Stand and declare what is right and just and true, and refuse even an inch of ground to those who reject what is right and just and true.
But, we don’t even do that at home, do we? Some do. Others don’t. There are many who are conflict averse, and will do what they see as necessary to avoid it. For them, there may be a line at which they will stand. I know that for my own part, such a line exists, and I am certainly amongst the conflict averse. It is time, though to see the problem of such an attitude, as we are shown by Pilate’s example. For one, those who know us cannot help but recognize the attitude, and the majority will take advantage of the apparent weakness. As Pilate demonstrates, this can swiftly lead to one bending farther than is prudent, of crossing that line we thought we’d drawn before we’re even aware of having come near to it.
My beloved wife would tell me this is what was meant when we were told in Scripture to let our yes be yes and our no be no. I wouldn’t hold the verse to mean quite that thing. It does not, I believe, teach us that we must have definite responses to every question in every circumstance. There is assuredly a valid place for, “I don’t know,” or, “I have no opinion on the matter.” Frankly, on many questions that is precisely where I land. Which would I prefer for dinner? On most occasions, unless one of the choices is liver and onions, I have no particular preference. One’s as good and as welcome as the other. If you’re asking me to choose one, perhaps that demands an answer. But, if you’re asking for an opinion and I hold no opinion on the matter, why should I lie and claim I do?
That said, the issue remains valid. When you know the right and wrong of the situation, stand firmly on the side of the right and let nothing move you. Don’t vacillate in the perceived gray areas, for a bit of insight would suggest that they are not so gray as all that. Indeed, if there is a shadow of doubt as to the propriety of doing a thing, it is probably best to simply refrain. There may be no harm in proceeding, but does Scripture not say that to him who doubts, it is a sin? Why risk it over something of little consequence?
Well, this is embarrassing. I should have left myself a note yesterday. I said there were two lessons to draw from the man, but I seem to have lost sight of the second one. It will, perhaps come back to me as we proceed through those events in which Pilate played a part, but for now it appears to be gone from memory.
Let me turn, instead, to those who brought Jesus to Pilate. There is an interesting detail that John brings out for us. They would not enter the Praetorium themselves. They were fine with the midnight council session, which while in violation of the rules was fairly invisible to the public. They were fine with parading Jesus bound through the streets of Jerusalem. They had no issue, apparently, with associating themselves with the destruction of this man. But, enter the Gentile quarter? Oh, no! Why, to do that would leave them defiled! (As if these men had a pure bone left in them!) It would be seen by all, and they would have to skip the Paschal meal.
Now, ask yourself why that should matter. After all, God had made provision for just such a case, and there was a secondary date upon which they could take the meal and uphold the Law. So, clearly it was not the upholding of Law that was their concern. The concern was with appearances. How would it look if the members of the Sanhedrin could not celebrate the Passover with the rest of Israel? How would it look if this turned out to be the case simply because they could not wait to bring this innocent to trial?
Let me just say that I am aware of the controversy that arises because of this verse, how it sets John apparently at odds with the others as to the timing of events. How could the Last Supper have been the Paschal meal if that meal was still ahead? Several theories have been posited, and I am hardly in a position to assess them. I will state simply this: Scripture, being God-breathed, is free of error. Ergo, the apparent discrepancy is a failing of understanding, not of the material presented for our understanding.
Of much greater concern to me at this point is the concern represented by that action of those who sought the death of Christ. They wanted to look good. That’s what it comes down to. They didn’t care quite so much as was supposed about actually being good. Any suggestion of such concern was out the window at the trial. Their very determination to harry this Jesus until they could find grounds to kill Him, the fact that they were conniving even with those who were doctrinally opposed to themselves to see Him destroyed, had long since done away with any pretense of being good. For all that, Jesus had repeatedly exposed their inner corruption when they sought to disguise it in overweening piety. Oh, yes. Very nice how you have this great concern for working on the Sabbath. Quite commendable. But, when that apparent concern for God’s ways leaves you devoid of the compassion which is His hallmark? When it leads you to devalue life in favor of ritual? No. That will not do. But, that was the overall mark of the Pharisee, wasn’t it? All ritual, no life.
Well, let us carry that forward and inward. Were we to be observed as we go about our hour or two at church each week, how would it look? How would it measure up? I can say without the least bit of doubt that there are those in every church body who are every bit the Pharisee, there to be seen doing the right thing but inwardly unmoved. There are those who come to be seen in hopes that maybe they can make some advantageous connections with those who may be there for more earnest cause. Maybe they are seeking a spouse, or even just a date. Maybe they hope to establish some business contacts, maybe gain some customers for their store. Others come simply because they have been raised to suppose it is the right thing to do. Such as they may not pay much attention to the health of the church. It’s not a concern for them. The concern is tradition. The church may be teaching outright heresy, but it is where our family has always gone, and it really doesn’t matter, anyway, does it? It’s just a social thing.
Set all of them aside. Let us come to the heart of the church, the church within the church, as it is known. Even there, our behavior during service may slide into pretense. It happens. We come to the house of God with whatever burdens may be upon our soul. Perhaps it’s been a harrowing week. Perhaps it’s just that the kids were acting up on the way over. Maybe we had a bit of an argument about what time we needed to be there, and it left us stressed, with unforgiven anger against one another. But, we step into the foyer, and all is well! We smile, we greet one another as if all of that had never happened. People ask us, “how are you?” And we answer, “Oh, fine! Just grand. Lovely day, isn’t it?” Wouldn’t want anybody thinking we’re perhaps a little less than the perfect believer, would we?
Nope. Not us. Everything’s good, all the time. We never doubt. We never stumble. We never feel weak, or hurt, or sick, even. I’ve known people like this! Their nose may be running uncontrollably, and they can’t get out three works without hacking and coughing, but they’ll insist they are healthy! Nope. No sickness to see here! That would demonstrate a lack of faith, or something. That would indicate sin in my life. Or maybe, they’re just victims of really bad teaching that supposes their words somehow contain the power to create the circumstance. Yes, that’s in the church. Not every church, to be sure, but it’s in the church. The most ridiculous new-age tripe, and somebody dresses it up in Jesus and it’s sold! And, don’t you know there are any number of hucksters out there who know that game!
But, we need to know it in ourselves. We need to be ever-vigilant not only that we will not fall for such salesmanship, but far more importantly, that we will not practice it ourselves. Take the issue that arose between Paul and Peter. Peter, who had the most direct message from God that he was to accept the Gentiles as equals in the faith, was off in Antioch and freely associating with all the brethren, dining with them and everything. But, then, some visitors came up from Jerusalem, and suddenly Peter had scruples about that again. Paul would have none of it. Before they came, he noted, you went to the uncircumcised and ate with them (Ac 11:3). So, what happened, Peter? On what basis are you now making distinctions. Are you still the same man who told off the Sanhedrin? “Should we obey God or obey you?” Well, that question still hangs over you, my man. Who are you going to heed, God’s revelation or man’s opinion?
Let me put it this way. Are you the same man on Monday that you are in church on Sunday? Do you speak as freely of your Lord? Are you as inclined to keep a check on your language? Do you have phrases that you carefully parade out for the brethren that you would not even think of using with a coworker? Now, there may actually be a place for that. After all, there are subjects and jargon that I use with coworkers that I would not use with others, not because they are profane, but simply because without the common point of reference, the terms are meaningless and the subjects boring. Do you really want to get all in depth about nuances of coding in Verilog, the innermost secrets of UVM, the distinctions between simulators? No, I didn’t think so. Likewise, we have our Christian jargon, and much of it is either incomprehensible or misleading to the unbeliever (or even to those of a different denomination).
It seems to me that when it comes to workplace lingo, we’re perfectly well aware of this fact. But, somehow, we may lose sight of that when trying to bring Christ to the unchurched. Indeed, it may well be that some of that lingo we don’t really understand ourselves. It’s just what we’ve heard so often that the term has stuck and we more or less assume a vague idea of what it means. Until challenged to explain it. Oops.
But, there is far more to faith than jargon. There is far more to living the Christian life than attending weekly services, taking communion, being baptized even. It is an all or nothing faith, and I fear too often we settle for nothing. Paul made comment as to how, if this upon which we have fixed our faith is not true, we are to be most pitied among all men. I should think that close behind would be those who put on all the trappings of our faith and yet believe none of it. Surely, if we have indeed fixed ourselves on Truth, then those who fake it, those who spend the time but gain nothing from it, are to be pitied above all others. Why waste your time? Have you no better place to spend an hour or two of a Sunday? Can you not find music at least as well performed? Can you find nothing else to exercise your mind, if that’s what attracts you? Philosophies abound! Or, one can always give those hours to the political talk shows. Or, take in a football game! There’s certainly enough sporting events on any given Sunday to satisfy your need for entertainment. But, if you’re here, be here for earnest intent.
And, if you’re here, in the body of the Church, then be earnest about it. Be honest about it. Don’t allow yourself to be one who plays the game of looking the proper Christian. Be – as best you may – the proper Christian. Let the things you do in Church at Sunday, and the things you are taught there, become the very fiber of your being. Let them shape you. Let them mold you so that the you who goes to work on Monday is indeed the same you who was seen at church on Sunday. Let your character be consistent. Let your character develop with such backbone as will stand against all temptation, not because you are somehow strong in yourself, but because He Who is in you is greater.
Lord free us from looking good on Sunday. Free us from seeking to impress one another with a piety that we do not possess. All these things are just expressions of pride, and they all do nothing more than to isolate us from the family You Yourself set about us to be our aid in times of weakness. Lord! Let us be a people utterly free of boasting, even that boasting which disguises itself in false humility. Let us be real with one another, even when it’s messy; even when it’s uncomfortable. For, You have not set us in this place to decorate it with our great goodness, but to be washed clean and made beautiful by Your great goodness.
