Mark 11:1-11
March 1, 2009
Zechariah 14: 1-5;
Patrick Preheim
1st Maccabees 13:49-5
Rewriting History
One of the beautiful things about e-mail is the ability to bring back
messages sent and received from months past. Back on January 22 I received a
note from Music Minister Lynn Driedger about this Sunday’s scriptures. Lynn
writes: “Patrick, I am a bit confused. The scripture given in our schedule for
March 1, the first Sunday of Lent, is Mark 11:1-11. This scripture refers to
Christ's entrance [to Jerusalem], donkey riding and scattering of palm branches.
The lectionary uses Mark 1: 9-15, which refers to Christ's baptism, temptation,
and the start of his ministry. Am I missing something (besides those marbles I
lost some time ago)? No rush for an answer” (italics mine. From: Lynn Driedger;
Sent: January-22-09 2:12 PM; To: Anita Retzlaff & Patrick Preheim; Subject: Lent
1).
I indeed felt compelled to rush with an answer. Our music minister needs clarity
if he is to pick music for the choir or find appropriate hymn suggestions for
the worship leader. So scarcely an hour later I wrote back.
“You are correct in noticing a discrepancy between the lectionary and the items found on the NPMC worship schedule. We are deviating from the lectionary texts this year while remaining with the Gospel of Mark-- the gospel of year B. I posed the idea and Anita went along with it. Here is my rational behind this change. We rarely have the opportunity to preach from the portion of scripture describing the last week of Christ’s life as we lead up to Good Friday and Easter...I thought it would be good to reflect on the actions and teachings of Christ as the crescendo of chapters past and pointing directly to the impending crucifixion. With that in mind the final week as presented in Mark’s gospel has been parceled out on the Sundays of Lent excepting Palm Sunday. Since the triumphant entry is where the final week begins it is also where our Lenten journey begins. (From: Patrick Preheim; Sent: January-22-09 3:36 PM; To: Lynn Driedger; Subject: Re Lent 1). End Quote
As a case and point our gospel text this morning is a very rich scripture. We hear this passage every year, and yet there is a story behind the story that we rarely have time to explore on Palm Sunday. The triumphal entry draws upon texts and images the 1st Century Jewish community would have recognized. When was the last time Zechariah was read from the pulpit at Nutana Park Mennonite Church? And the Maccabees?, has anyone ever mustered the courage to read from this canonized book which Martin Luther orphaned when assembling his Protestant Bible? And yet these scriptures give an essential background to the triumphal entry of Jesus. The Jewish audience who knew their Holy Scriptures would have surely picked up on several dimensions of the story.
First, Jesus marches from Bethany on the Mount of Olives into Jerusalem. The Mount of Olives is mentioned only once in Hebrew Scriptures: Zechariah chapter 14. In this passage God uses the Mount of Olives as a staging ground to reclaim a defiled Jerusalem. How interesting that in the synoptic gospels we find Jesus also using the Mount of Olives as the place from which to launch his assault on a corrupt Jerusalem. And I am guessing that the symbolism would not have been lost on the crowds. There is a big difference, however, between Zechariah and the gospels. In the Gospels Jesus comes to put things right without the battles and warfare described in Zechariah. The reference to the Mount of Olives would lead people to believe Jesus had come to even the score Zechariah style, but God’s beloved son has a different tact to his conquest. The use of the Mount of Olives as an approach for a non-violent revolution rewrites the prophetic testimony. (rewriting the prophets—neviim)
In this same vein, Jesus chooses to enter Jerusalem on a donkey. Given that Jesus sets out from the Mount of Olives it would seem likely for him to sit upon a war horse. No chariots or horses for this conquering Messiah. Jesus draws upon another Zechariah text (9.9-10) which references a King on a donkey to rewrite the communal understanding of how liberation. Ironically, people had sacred texts which foretold a suffering servant- one who might be inclined to a donkey rather than a war horse- but characters like the Maccabees had helped the warrior image supersede the suffering servant motif. Reference to the Maccabees takes us to another verbal cue in the triumphal entry: palm branches.
The last time Jewish nationals had an opportunity to sport the palm branches for one of their conquering heroes was the entry of Simon Maccabees who rode into Jerusalem after starving out the opposition. Simon then declared the Jewish state independent. The waving of palm branches, especially in a parade, symbolized victory (RSV study bible note on 1st Maccabees 14.51; see also 2nd Maccabees 6.7 and 10.7). Mark, and all the gospels, allude to palm branches being spread before Jesus. Jesus approaches Jerusalem in a sea of palm branches and likely those gathered hoped he might starve the enemy, purge the city, and declare Judean independence once more. Jesus is interested in independence, but not in starving people or executing the vile offenders. Jesus knows that true liberation will come from embracing the enemy. The non-violent revolution of Jesus rewrites the tradition of using palms for a victory parade of military conquest. (rewriting the writings—ketviim)
In some ways the symbolism of donkeys, palm branches and the Mount of Olives
suit the work of Jesus in Jerusalem quite well. He will be victorious, just not
in the way of Simon Maccabees. Jesus will free the people from bondage, just not
at the expense of the occupiers. Jesus will restore peace, just not violently.
This rewriting of history points to the struggle ahead for Jesus in his last
week as well as the ultimate victory over death.
We should not be surprised that Jesus rewrites history at the time of his entry
into Jerusalem. His ministry in Mark’s gospel to this point has consistently
demonstrated the willingness of Jesus to reinterpret and re-apply Jewish
teaching. Two weeks ago I talked about the Leper of Mark 1:40 in which Jesus
rewrites Leviticus by touching him. In Mark 2 Jesus rewrites tradition by
plucking grain on the Sabbath. In Mark 7 Jesus rewrites history by giving to a
Canaanite “dog” (gentile) something that is holy. These are just a few examples
of how Jesus rewrites Jewish tradition in Mark’s gospel. (rewriting the
law—torah)
What does this mean for us? Well, many of the scripts which run through our heads need to be rewritten. Paul, one of my high school classmates, was an above average athlete and certainly the best our sorry grade had to offer the basketball team. Paul’s father, however, hounded him relentlessly about any mistake he made on the court or that he should get back on defence faster or that he should move his feet more quickly. Paul’s father did this from the bleachers—a type of public shaming if there ever was one. It appeared that for Paul’s father caring for his son meant breaking his self esteem. Too many children grow up hearing only a negative word from a parent. And these recordings keep playing in our heads. In his book, The Anatomy of Hope, Harvard Medical School Professor Jerome Groopman tells of people who struggle to live and die with hope. How is it some fight illness or die with hope and others not? In one case study Groopman learned that one man had taken his grandfather as his model for dying. Unfortunately, the grandfather was not a hope filled person. In fact, he was a cranky and ill tempered man in life and death. A major impediment for the patient, Groopman points out, is that the patient had taken his grandfather as a template for how to die (referenced in a conversation by Pastor Lois Siemens on Feb 25). Who do we consciously or unconsciously imitate in our living and dying? In other situations the scriptures which are read and reread in our heads are of an injustice that has been done. Sometimes we cling to bitterness, jealousy, anger rather than let them go. As Henri Nouwen says, “We sit wallowing in all that old sourness as if we couldn't do without it, as if, in giving it up, we would lose our very selves” (Henri J.M. Nouwen’s With Open Hands). We feel that to purge Jerusalem, the temple, our souls-- somebody must pay. The negative messages we internalize through words, through observation, and through self righteousness need to be rewritten. These texts, these scriptures, must be reinterpreted. And thanks be God that we have a Lord and Saviour who demonstrates how to rewrite and reinterpret the past. The good news is that we need not be limited by the past. All the past garbage needs to be emptied out to create space for God’s healing; a fitting exercise for Lent. Forgiveness is not forgetting, but it certainly means moving on and letting the past into God’s care. This is grace. My reflections to this point have been for the individual. It would be a mistake, however, to simply personalize the rewriting Jesus does in the triumphal entry.
Jesus rewrites a myth owned by an entire people. And we, too, live among people and nations who hear scriptures that need to be reinterpreted. To fit the pattern of the triumphal entry the writing of the myth will be a public event, open for all to see. I am encouraged by the work of MEDA which encourages integrity and social awareness within business. They actively challenge the myth that profits must be worshiped as the chief god. I was unable to attend the two meetings this week, but I have found them an important gathering which publicly challenges a social script. I am encouraged by initial steps of Mennonite Church Saskatchewan in taking a Mennonite understanding of peace into the public square. On Friday evening of this past week at the MC Sask annual assembly some congregations shared how they are publically engaging society with the peace message of Jesus. Teachers also can become involved in the public rewriting of conflict resolution. In February The Christian Science Monitor carried an article about a teacher who created an interactive board game that promotes negotiation and compromise rather than zero sum results. (For kids: A board game with a peaceful resolution; By Rebecca Barns-- Contributor to The Christian Science Monitor from the February 10, 2009 edition). About two weeks ago the Star Phoenix highlighted the work of Jared Regier, who attends worship here, and his “earth keepers” curriculum. These public actions help to rewrite scripts that are problematic. And as Christians we do this seeking to apply the heart and mind of Christ to our time and place.
It must be noted that rewriting and reinterpreting an old script can be
risky. At some point someone might accuse us of being out of touch or playing
favourites. In a difficult situation a person may be fired or harassed for
providing an alternative script. In the worst case the powers will seek to
crucify the person pointing to a new reality. Bullies and abusers usually lash
out if there is a challenge to their script. This is true be it in the home,
classroom, business or church. Even in those situations where we are threatened
we have hope. In the same way that Jesus rewrote the script, was crucified and
died, so too he emerged from the tomb. When we follow him to the tomb we can
trust that God will also lead us out of the darkness. In the end the victory in
Jesus becomes our victory as well. So begins our Lenten journey. Amen.