Intro to Jonah 3:10-4:11 and
Matthew 20:1-16
The
lectionary this week pairs together two texts from our Bible that many of us
find troublesome and hard to understand.
One
is from the Old Testament and the other is from the New Testament.
The
first is the story of Jonah.
This
is the proverbial “Big Fish Story” in which the prophet Jonah is commanded by
God to go and warn the evil people of Nineveh that they are headed for certain
destruction unless they repent from their violent ways - and Jonah, who has a deep hatred for
Nineveh and thinks its unfair of God to give them a chance to escape death,
disobeys God and runs away and ends up being swallowed by a giant fish.
The
second reading, from the Gospel of Matthew, is Jesus’ parable of the
disgruntled laborers – who’ve worked a full day in a vineyard and end up
receiving the same pay as those who’ve worked only a half a day, and those
who’ve worked for only an hour.
Both
of these texts challenge our understanding of the way our world works and don’t
sit well with us because they violate our sense of fairness.
Why
should those who’ve committed obviously inhumane and evil acts be allowed to
escape punishment? And why should those who’ve labored for only an hour be
rewarded the same as those who’ve labored all day?
These
texts undermine not only our sense of human justice – but also our sense of
divine justice – our belief that the evil will be punished, and the good will
be rewarded - on a scale that is
proportionate to the level of their deeds – good or bad.
It’s
worth noting that once a year, the Book of Jonah is read in Jewish worship
services - on Yom Kippur, the day Jews set aside to atone for their sins -
which happens to be this Saturday, Sept 29th.
It
isn’t often that Jews and Christians share worship readings and are literally
on the same page during the same week, but this year it happened to work out
that way.
The
Book of Jonah is a reminder that no one is beyond God’s reach – that no matter
how far we wander – or try to run – God’s grace enfolds us all equally.
And
Jesus’ parable of the laborers who are all paid the same wage by a generous
landowner, reminds us of the same.
The Rev. Maureen R. Frescott
The Congregational Church of
Amherst, UCC
September 24, 2017 –
Sixteenth Sunday after Pentecost
Jonah 3:10-4:11; Matthew
20:1-16
“Offensive
Grace”
At
one of the recent white supremacist rallies that have been held across our country,
a man who identified himself as a Christian held up a professionally made sign
that said “Attention!! Hell Fire Awaits!!”
- and listed on the sign were all the groups that he believed should expect to
feel the heat of God’s judgment and wrath.
The
list began with the usual roll call of sinners - atheists, adulterers, murderers,
idolaters, liars, and thieves.
Also
making the list were drunks, pot smokers, party animals, sissies, and rebellious
women.
Then
there were the heretical believers, like Catholics, Hindus, Buddhists, Muslims,
Mormons, and Jehovah’s Witnesses.
And
oddly, the list also included “Rock and Roll Freaks, Gangsta Rappers, Sports
Nuts, and Country Music Lovers.”
Apparently
the maker of this sign is not a fan of the country classic,
“Drop
Kick Me Jesus through the Goalposts of Life.”
It's worth noting that this
list of those doomed to roast in the fires of Hell also included “racists” and “fake
Christians,” which shows that the man holding the sign either appreciates, or
lacks, a sense of irony, depending on how you look at it.
We may
laugh at the self-appointed prophets who stand on street corners or pound on
pulpits calling out by name all those who have made God’s naughty list, but there
are likely many of us here who have a naughty list of our own. Myself included.
We
may not go as far as to wish hellfire and eternal torture upon those on our
list, and some of us may not believe that a literal hell exists, but we still
want there to be some divinely ordained system of separating the wheat from the
chaff - the people who do good from the people who commit acts of evil–with the
latter being those who willingly and intentionally harm others and fail to show
any remorse afterward.
Our
list may contain sex offenders, child abusers, terrorists, mass murderers,
those who commit horrendous acts of genocide, torture, and extreme violence
that cause us to shake our heads and wonder how we could be created by the same
loving God.
The
prophet Jonah likely carried a list like this in his pocket.
He
wanted nothing to do with God’s plan to redeem the people of Nineveh.
Nineveh
was the capitol of the Assyrian Empire - the people responsible for the
annihilation of Israel’s northern kingdom.
A later
prophet, Nahum, called Nineveh the “city of bloodshed, where horsemen charging,
flashing swords and glittering spears,” left “piles of dead, heaps of corpses,
dead bodies without end.” (Nah 3:1-3)
The
last thing Jonah wanted was for these butchers of men, women, and children
alike to seemingly “repent” for their sins under the threat of punishment and
escape the promised destruction by God.
The
Ninevites had murdered Jonah’s people, possibly laying swords to the throats of
members of his own family.
Yet
here was God asking him to play a part in their redemption.
The
Bible gives us this fantastical story of Jonah, who runs from God, sails off to
sea, only to be tossed overboard in a storm by sailors who’ve figured out that
he is the cause of their calamity. He’s then swallowed whole by a big fish –
that we interpret to be a whale, and spends three days in its stomach contemplating
his disobedience.
Once
Jonah is heaved out of the belly of the whale and is deposited safely on shore,
he does what God told him to do. He goes to the city of Nineveh – and he warns
them of their impending destruction.
But
then, what Jonah feared all along would happen does happen.
Nineveh
repents, God spares the city, and Jonah sits under a tree and pouts.
God asks Jonah, “Why are you so angry?”
And
Jonah shouts at God, “Because you did exactly what I thought you would do.
Because you are a merciful and loving God –
And
you offered grace where I wanted you to offer justice.”
Grace
is one of those religious words that we struggle to grasp the true meaning of.
We
sing about Amazing Grace and are
forever grateful that God offers it to us – even if we count ourselves among
the wretches who have made mistakes in life and feel we are unworthy of
receiving it.
But
when it comes to imagining our enemies or those who’ve hurt us,
as
ALSO being worthy recipients of God’s grace, we shut our hymnals –
and
struggle to embrace this idea of a God who loves and forgives Jonah and the
Ninevites, equally.
A
God who loves and forgives US - and the terrorists who lay swords to people’s
throats in our time, equally.
New
Testament professor, Matthew Skinner, calls this kind of grace,
“offensive
grace” because it offends our idea of justice and fairness.
It calls
us to embrace a theology that is so wide open that we may wonder why we bother
putting so much effort into being kind, compassionate, and forgiving people - when
someone can spend their life committing acts of evil only to repent on their
deathbed and become an equal recipient of God’s grace.
We’re
so driven by this idea that we will reap what we sow and we will get what we
deserve when we stand before God that the idea that God’s grace will somehow
balance the scales in the end seems inherently unfair.
It’s
this struggle to understand God’s grace that colors our interpretation of Jesus’
parable of the hired laborers who receive equal pay for less than equal work.
I
think if we took a poll, this may be one of the least favorite and most
difficult to understand of Jesus’ parables.
(How
many of you would say this is true for you?)
On
the surface, this story that Jesus tells his disciples seems exceedingly
unfair.
Why
should those who do only an hour’s worth of work be paid the same amount as
those who have done a full day’s worth of work?
It’s
likely many of us can recall someone we’ve encountered in our working lives who
made a career out of doing as little as possible to get by.
I
worked retail for many years before I went to seminary, and I once had a
manager who always managed to disappear whenever we needed him to solve a
problem or speak to an unhappy customer.
He
walked around all day with a coffee cup and a clipboard and if we did manage to
find him – usually hiding in a backroom somewhere – he’d look at the clipboard
and mutter something about being too busy to deal with the situation - then
he’d tell us to solve the problem or handle the customer ourselves.
It’s
that internal ‘fairness meter’ within us that causes us to cringe whenever
someone who does less work than we do receives equal or greater compensation
than we do.
Which
is why this parable of the hired laborers bugs us so much.
There
are ways of seeing this as a parable about justice in a world where worth is
based on economic status – where those who don’t have the opportunity to work a
full day for a full day’s pay – due to high levels of unemployment,
discrimination, or downsizing - or
are unable to work because of disability, illness, or age - should still be
valued as equal members of our society and not seen as less than deserving
because they haven’t worked or don’t have the opportunity to work as hard as
others have.
But
when we overlay our real world expectations of fairness and economic justice on
this parable it can trip us up – we get lost in how the parable might translate
to our human systems of work and reward, and we miss the very first thing that
Jesus says when he tells his disciples this parable.
He
begins by saying, “The Kingdom of God is
like…”
Meaning
the world that God created - and is creating around us – looks very different
from the world we live in now.
In the
Kingdom of God we all have equal value and are equally deserving of the true
rewards of life - God’s love and grace.
It
doesn’t matter how much work we do – or how long we labor in the field – we all
receive an equal amount of love and grace from the owner of the field.
Not
because we’ve earned it, but because the owner is extravagantly generous.
This
is what makes God’s grace so amazing.
Not
that it’s offered to people like us who screw up on occasion – or who screw up
on many occasions - but still try our best to orient ourselves towards love and
light.
What
makes God’s grace so amazing is that it’s offered equally to those who spend
their lives in a very dark place, living and acting out of pain and fear, and
hurting so many in the process – often in horrific ways.
This
grace may seem offensive to us, because we question why it does not have to be earned by these people in particular,
even when we understand that God’s grace can never be earned because is always
given freely.
Let’s
be clear here, we’re not talking about “cheap grace" - a theological designation that some of you may be familiar with.
German
Theologian Dietrich Bonhoeffer defined cheap grace as grace that is expected to
be given freely without the need for remorse or repentance.
Cheap
Grace is the kind of grace we seek when we ask for forgiveness not because our
heart has changed, but because we’re trying to manipulate others into thinking
we’ve changed so we can avoid consequences in this world and keep on living as
we always have.
But
God, of course, knows what is in our hearts.
And
given the smallest spark of a desire to change – the tiniest awareness that we’ve
caused pain to others and we need to seek healing – that’s the moment that the
light seeps in through the cracks and we become aware that God’s grace is all
around us, and always has been.
It’s
important to note that the act of showing remorse or changing our ways does not
EARN us God’s grace. It’s not a work for payment transaction.
Grace
is always there for the taking, flowing around us and through us like water
flowing around the fish in the ocean – like the air moving in and out of our
lungs.
That’s
why we say God’s grace is given freely to all.
We’re
all swimming in it.
Regardless
of how long it takes us to realize it.
But
it takes a spark of love – a lessening of the fear that grips our hearts – to
open our eyes to the grace that flows all around us…and through us.
We
mustn’t neglect the role we play in offering this grace to each other.
As
Lutheran pastor, Nadia Bolz-Weber, writes:
It is next to impossible in isolation to manufacture
the beautiful, radical grace that flows from the heart of God to God’s broken
and blessed humanity.
As human beings, there are many things we can create
for ourselves: entertainment, stories, pain, toothpaste, maybe even positive
self-talk. But it is difficult to create this thing that frees us from the
bondage of self. We cannot create for ourselves God’s word of grace.
We must tell it to each other. (Accidental Saints. The Crown
Publishing Group.)
We must
tell it to each other - because we need each other.
We
need each other to offer grace when it takes little effort to do so.
When
it means not jumping to a conclusion about someone’s intention,
or
assuming a slight or disrespect has taken place when it has not,
or
reading our own fears into someone else’s words or actions.
We
need to offer each other grace even when it takes great effort to do so.
When
we feel as if we’ve been wronged.
When
we feel offended or hurt.
When
we feel as if the other has done little to deserve it.
God’s
grace is truly amazing.
Because
even when we try and fail to offer grace to each other.
God’s
grace still finds its way to us.
Even
when we haven’t earned it.
Thanks be to God, and Amen.
