| Jesus' Anger |
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| Written by Skip Jackson | |
| Sunday, 27 September 2009 | |
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A Sermon by Sydney V. (Skip) Jackson — September 27, 2009 Indianola Presbyterian Church, Columbus, Ohio Texts: Jeremiah 7:1-11; Mark 11:12-25 [Jesus said], “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” — Mark 11:17 If you thought conflicts between Jesus and the religious authorities were big up to this point in Mark, you ain’t seen nothing yet! Here’s Jesus in the temple, the epicenter of religious power and authority, tipping over the moneychangers’ tables and the seats of the animal sellers, driving them all out, effectively shutting the place down. I remember from my children’s bible storybook a picture of Jesus wielding the whip John mentions, much like the one on our bulletin cover. It’s a picture of an angry Jesus. And for most of us, I expect, it’s a hard picture to accept. Anger isn’t a comfortable feeling; it isn’t OK to be angry; it’s just not… nice. It violates the "official 11th commandment of Presbyterians"—thou shalt be nice. Yet here is an angry Jesus. Huh???? As I began this sermon, I went looking in Bartlett’s Familiar Quotations for something about anger that would cast this emotion in a positive light. Nearly all were negative. Horace said, “Anger is a short madness.” St. Augustine called it “a weed.” So, what are we to make of Jeremiah’s prophetic words, which certainly depict God as angry? How are we to interpret Jesus’ anger in the temple? In Bartlett’s, only Thomas Fuller (an English preacher, historian, and scholar) offers something positive: “Anger is one of the sinews of the soul.” He goes on to say that anyone who lacks anger “has a maimed mind.” This is because there are times when anger is demanded of us if we are at all human… or if we reflect anything of the image of God. Anger at injustice is a recognition that if one suffers we all suffer. Anger at injustice recognizes that we are all inter-related. To watch Schindler’s List with it’s powerful depiction of the Holocaust, to see the effects of child abuse, to encounter public apathy about the tragedies of hunger and homelessness—to witness such things and feel no anger is to be mentally, emotionally, and spiritually crippled. Jeremiah speaks prophetically with the voice of the Lord God, who is angry at all who would claim to be religious yet refuse to act on behalf of justice for the poor and oppressed. In fact the people take refuge in their version of religion, parading their religiosity as a cover even as they themselves go on doing unjust things that exploit the people. God’s anger, expressed in the words of the prophet, is meant to get the people’s attention and spur them to new ways of living out the faith they claim. Jesus’ anger takes aim at the same kinds of targets in the temple of his day, as he seeks to change the way things are done in God’s name. Oh, the temple marketplace was perfectly legal. Since Israel was occupied territory the Jews had to use the money of the occupiers, Roman coins with their graven images. Such images were not allowed in the temple. So the hated coins had to be exchanged, and ritually clean animals needed to be purchased as well—all perfectly legal, but legality does not always equal justice. The temple marketplace was a highly profitable monopoly that benefited the powerful while exploiting and oppressing the poor. It embodied what we today call “structural injustice”—injustice that is built right into the system, so much a part of “the way things are” that almost no one questions it. Structural injustice always tilts the playing field in favor of those at the top. Furthermore, since the temple marketplace was set up in the Court of the Gentiles—a “separate but (not quite) equal” part of the temple that was to have been reserved for Gentile worshippers—it prevented the temple from being “a house of prayer for all the nations.” Jesus’ anger was directed at the religious powers-that-be of his day who not only turned a blind eye to injustice and oppression but actually profited by building injustice into the very structure of the place. In essence, the temple has become that “den of robbers” Jeremiah spoke of, a kind of a clubhouse for those seeking to feather their own nest at the expense of the poor. The Bible as a whole has far more to say concerning matters of economic justice and fairness than about any other area of human sinfulness. And when religion itself become an accessory to injustice, when it and its adherents begin seeking their own benefit without concern for those who lose out because of their activities, the good news of God’s transforming love to all gets lost.
The temple—as well as the church—serves as God’s holy place. As such, it is to reflect in both word and deed God’s transforming and reconciling activity for the benefit of all people. It should never function as a club for insiders—that is, primarily to benefit the club members. The church of Jesus Christ is other-focused. The disciples did not follow Jesus primarily to have their own needs met. Rather they followed him to learn from him and to participate with him in his ministry. So the church exists to bring sight to those in need of a new vision for life. It exists to bring good news to all those who has given up on there ever being anything new or good. And it exists to bring justice and liberation to all God’s children, whether they are among the oppressed or the oppressors. Still, it is always the church’s temptation to become a club, to become a comfortable, inward looking, and exclusive organization. Concern for others, for the injustices and oppression outside the walls, gives way to concern for our own self-interest (“What’s in it for me?”) and for the interests of those who are most like us. Like is attracted to like. All too often most of the members of any particular congregation are pretty much alike in social class, in education, in income level. We dress alike, act alike, and hold most of the same values. As a result, we often fail to recognize or to question the “structural injustices” that are part and parcel of our life together. Jeremiah gave voice to God’s anger against all so-called “religious folk” who take refuge in their religion—in his day by placing their trust in the mantra-like chant, “This is the temple of the Lord, the temple of the Lord, the temple of the Lord.”—while at the same time failing to respond to or relieve the injustice and oppression that are part of their world. Similarly, Jesus turned his anger against a religious system that had become a club, in both senses of the word—a club operating for the benefit of the insiders and also a club to beat down those standing outside the “corridors of power.” Note how in both cases the anger is about injustice inflicted upon the weakest and most vulnerable populations. It occurs to me that maybe one of the reasons we are so uncomfortable with anger is that it represents conflict, and one thing that a club cannot tolerate is conflict. Dissent must be suppressed. So the troublemaker must be removed. “When the chief priests and the scribes heard [what Jesus said], they kept looking for a way to kill him; for they were afraid of him…” Jesus must be excluded at all cost. And as we know full well, that cost will be his very life. Next week we will come together at the Lord’s Table to celebrate Worldwide Communion Sunday—reminding ourselves how Christ’s church is to strive for the liberation of all people everywhere in the world—no exceptions. And as we reenact the open and inclusive table fellowship of our Lord, one of the things we will declare is, “Each time we eat the bread and drink the cup, we proclaim the Lord’s death until he comes again.” So… when Jesus does come again, what will he find. Will he find his church reaching out into the life of the world on behalf of justice for all? Or will he find a club? |
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