What a year. Who would have thought a year ago we would have had experienced such a few months. We have moved from wondering how to fill our days perhaps, to shock at the tragedy. So is God’s kingdom near to us today?
2020 and all that
A pandemic, spreading across the continents so fast, penetrating communities, devastating families. It isn’t something that just comes in the night, but pervades, lingers, loiters in the darkness and strikes again and again. The economy has also been hit hard. A recession of not just a few countries but practically all, devastating, debilitating and discriminating possibly to the poorest in our world. We hear or read of re-starting our economy like it is like an engine. A quick flick of the wrist and it will kick back into life. I am not so sure. Parts of the vehicle are no longer able to take the vibrations – if you’ve had cars like mine – or have fallen off due to the subsequent corrosion which has become evident.
BLM and Privilege
We have also seen such travesties, of injustices. Where the deepest pain, anguish and angst is demonstrably poured out in violence and protest. Now, I am not condoning violence, but let’s see it for what it generally is – people who have been victimised, penalised and discriminated for decades if not centuries, whose voice has not been heard. Can we hear them now? It may not be audible but we can see the effects of their sorrow. When privilege is used to one’s advantage, pain is felt and it is deep, long lasting. What privilege, some people say? “I worked hard to get where I am” may be a call by some. Well “I’m white, went to university, got a job, still in a job” – may we all recognise our own privilege.
We are God’s people and the sheep of his pasture. We are not one type of sheep and they another – we are God’s sheep. God’s love is everlasting, and that faithfulness endures from generation to generation. It isn’t swept under the carpet, hidden when important events occur – it is ever present. Can God’s kingdom be near?
Who exactly was Jesus – a carpenter?
Throughout the Gospel, Matthew speaks of the crowds. Who are they? We may get some insight when we note that Jesus didn’t live near to Jerusalem but way up north, near to Sepphoris and Capernaum. Sepphoris was a major city, 4 miles from Nazareth, rebuilt after a local revolt against the Roman Rule. Rome’s brutality in that oppression of the locals may have clearly, yet again, hardened hearts. Joseph was a tekton, someone who worked with his hands – not necessarily a carpenter.
Jesus’ local area
He may well have worked in Sepphoris, and Jesus may well have walked the distance to see of this new city. It had impressive public buildings, fortified city walls, lovely homes, a covered market, an Ikea and impressive public squares. Nazareth was a Jewish village, with a likelihood of no gentiles living there. Nazareth may not have had its dedicated synagogue building, more likely a room or an area – for just like church, synagogue means assembly.
Further afield, Capernaum was a larger city, population 2000-3000, which was on the banks of the Sea of Galilee. It was possible that Jesus and his Mother had some relatives there. They attended the wedding at Cana (John 2) which was nearby. It was here that Jesus, possible skilled with using his hands as a craftsman, was now introduced to the work of a fisherman.
Jesus recognising the need for healing
Earlier in the Gospel of Matthew you can read that Jesus had travelled to Capernaum, to deliver his Sermon on the Mount. It was on an arterial route the Via Maris – linking Damascus and Egypt [1] . The Sermon on the Mount possibly wasn’t a one day event, but we have a list of those statements, blessings or beatitudes. After leaving he noticed the crowds – they would have been his kins folk, demeaned, demoralised by the Romans. But here we see the emergence of God’s kingdom. God’s Kingdom is near.
He witnessed the hardship, the disease, the burdens people were carrying. When we say disease, we may need to express caution with the original language: in one parable, Jesus cleanses two demoniacs – note the other Gospels only speak of one. The unclean spirit is cast into a herd of swine. This could well be a political tale, that of a vicious Roman military group who had as its herald a boar. Was that the swine? Many of the parable are perceived as metaphorical not literal.
He tells the disciples that the harvest is plentiful but the labourers are few – but still he continues. Why? surely more people are needed?
Matthew 9:35-10:8 – the new Cabinet
Now he summons his disciples – although they had already been spoken to – He then names the team. It was important to have those who come from a diverse array of places, so they’d know the culture, and skills. And what a collection of people.
Across the northern edge of the Sea of Galilee was Beth-saida, or ‘fisher-home’. Fishing abounded here because of the silt brought down from Mount Hermon by the River Jordan. Capernaum and Bethsaida were divided by the Roman rulers territories. Herod Antipas to the west and Philip to the east. A good place to escape one or the other if needed.
The Disciples as a crew
Matthew lists the disciples initially in pairs: possibly as this would fit in with the crewing of a fisher boat. Simon gets his name first, was he the Captain? Odd as Andrew was the first to be called as a follower. Then James and John, sons of Zebedee; Philip and Bartholomew (Or Nathaniel), Matthew, Thomas, James son of Alphaeus (or possibly Clopas, he was on the Emmaus Road), Thaddeus (or Theudas or Judas, son of James), Simon the Canaanaean (not from Canaan) (or Zealot), and of course Judas. Two were eventually crucified, one killed by Herod, 3 martyred in Persia, on tin Turkey, another in Russia and the remaining one in Ethiopia, one stoned, one allegedly by suicide, leaving one to die of old age. [2]
What is evident is the lack of education – if they’d have any academic nouse they’d have been selected to stay on and become a Rabbi. Reading wasn’t a key feature of the requirements for skilled personnel. What they may have had was financial backing. For example Zebedee and his wife Salome, sister of Mary, mother of Jesus, helped the cause due to their fishing business.
What were each of the disciples like?
They also had different temperaments: the sons of Boanerges, refers to the sons of thunder – angry at times perhaps? [3] Matthew and James, both sons of Alphaeus – so half brothers to Jesus, were tax collectors. Hence rich and prosperous but loathed. Despised by the Jews, who grouped tax collectors with murderers and robbers, excluding them from giving evidence in any court, were still ok for Jesus.
We have Simon the Zealot, not just enthusiastic but one linked with a political insurrectionist movement – in fact all of the last four could well have been grouped together as ones with nationalistic fervour. Thomas was your rationalist – seeing is believing type of person. Lastly there’s Judas Iscariot. Described in plain terms as one who betrays, a thief, possessed by the Devil – but whom by? The authors of texts 40-60 years after the event. He was Jesus’ choice for treasurer: Jesus must have seen the potential in Judas, and possibly Judas saw the potential for Jesus to fulfil the Messianic prophecy [4].
“Don’t speak to the others” Really?
Jesus tells this group of missionaries, new followers, that they are to go to the Jews: they were the nearest as the Gentiles were miles away. Don’t deviate from the task, keep to what is needed. Expect rejection – it’s going to happen. What we are saying is radical stuff.
If we are to do as they did, speak to our community, wherever we are – what is our radical message today – as it was then:
- The Jews they would encounter were expecting a bargain, you do something you get something back in return. No.
- God’s gift is freely given. God’s love was there first: we only try to live in response to that gift. We don’t have to earn that gift.
- No hierarchy – no ladders to climb – you’ve made it because God loves you.
- Through Jesus we are 100% simultaneously sinner and saint, all of the time. Think of a pendulum, God’s love is there, we just try to live in response. It keeps going.
- We don’t move away from God, but God is always coming nearer to us, through prayer, scripture, through every friend and stranger. [5]. It’s what’s known as God’s grace.
Conclusion
So we and the original twelve are called to live that response from God. Unless you have a specific calling to live alone, in seclusion or isolation, we express God’s love to all whom we meet in different ways. We don’t need gold or silver or copper in our belts, but in this, God’s kingdom is near.
People today are expecting a transaction, they need to do something or give something to get anything. If they can get a deal, they’d be happy. We have good news. It’s free.
The rub: we only try to live in response to that gift. Yes we will fail at times, but God is there. For too long authorities have poured guilt upon us, burdening us when God’s gift releases us, allowing us to live life in abundance. Then God’s kingdom is near.
When it speaks of curing the sick: consider the ills of the world. Hear the cries from disillusioned souls desperately seeking justice, hear them that are speaking of viaducts and bridges, and not to merely cross them but as escape points; hear those who are incapable of even expressing their most basic needs – God’s love is found in listening, being with them, helping them.
Matthew 10:8 “freely you have received freely give“. Here we’ll find that the Kingdom is near. Let’s go and do this.
I hope you can already see that with such a heart, the kingdom is near, not merely for us but for so many, all whom we meet, speak to, listen to, and pray for. God’s kingdom is near.
Bibliography
[1] Brownrigg, Ronald., The Twelve Apostles, (London : Weidenfeld & Nicolson, 1974), p. 26.
[2] Brownrigg, Ronald., The Twelve Apostles, (London : Weidenfeld & Nicolson, 1974), p. 38. [Handwritten addendum]
[3]Brownrigg, Ronald., The Twelve Apostles, (London : Weidenfeld & Nicolson, 1974) , p. 89.
[4]Brownrigg, Ronald., The Twelve Apostles, (London : Weidenfeld & Nicolson, 1974) , p.204.
[5] Bolz-Weber, Nadia., Cranky, Beautiful Faith, (Norwich : Canterbury Press, 2013), p. 49.