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Wineskins

Rebecca Clancy

Galatians 5:1-6 Mark 2:18-22

Metaphors. 


He is the Rock of Gibraltar.

She has cold feet.

He is a still water running deep.

She is a sounding board.

He is a port in a storm.

She is the cat’s pajamas.

He is a whipping boy.


What’s not to love about good old fashioned metaphors? They sum it all up. They boil it all down. And in such a catchy and picturesque way -- moreover, in such an automatic way. No one ever stops to think about how metaphors actually work. I guess if you did, you would conclude that metaphors are figures of speech that analogize essential realities and images. But this is far too boring. This is far too pedantic. This is far too prosaic. And above all, this is far too unnecessary. There is no need to stop to think about how metaphors actually work. They just do. The point about metaphors is that everyone just gets them. Metaphors, however they actually work, get right to the heart of the matter.


Yes, metaphors are, so to speak, the bee’s knees, and this is why the Bible employs them with such frequency. Just think of all the biblical metaphors for God: rock, fortress, king, shepherd, shield, Father. And think of all the biblical metaphors for the Son of God: the true vine, the bread of life, the lamb of God, the light of the world, the living water….Yes, however they actually work, metaphors get right to the heart of the matter. With the odd exception.


Our gospel lesson today employs a metaphor. That metaphor is wineskins. And if that’s not obscure enough, it makes distinctions between old wineskins, fresh wineskins, and burst wineskins. Hmmm. Perhaps the problems is that we are ignorant of wineskins. They are not from our place and time, after all. We get out wine out of bottles, boxes perhaps, but never skins.


Wineskins were the ancient way storing wine. They were made out of goat skins. In some ways they were superior to bottles. They had straps on them, so not only could you store wine, you could transport it. What’s more, you could either pour from them or squirt from them directly into your mouth. Try doing that with a bottle.


And from this description some sense can be made out of the distinctions between old wineskins, fresh wineskins, and burst wineskins. Fresh wineskins were for fresh wine. This is because fresh wine was yet unfermented. As it fermented it expanded, and fresh wineskins could accommodate that expansion. They could stretch. Old wine skins were for old wine; wine that was already fermented. This is because old wine skins could no longer stretch. Burst wineskins were what happened if you put fresh wine into old wineskins. The fresh wine would ferment and expand, and because the old wineskins could no longer stretch, they would burst.  


So, the problem of ignorance of wineskins – fresh, old, or burst – is now eradicated. Still, the metaphor is not exactly leaping off the page. But it must be an important one if Jesus saw fit to employ it.


In fact, the metaphor of wineskins has to do with the gospel of Jesus Christ. What Jesus was instructing was that his gospel was like fresh wine, wine that would ferment and expand. His gospel was a living, growing, transforming, dynamic, change agent; and thus it had to be received in fresh forms. Old forms could not contain it.


More specifically, Jesus was contrasting his gospel over against the Jewish religious law. The Jewish religious law was the central means for the practice of the Jewish religion. At that time Judaism’s history, its religious law was extremely detailed – fine-tuned to every imaginable particular in life. It was supposed that through adherence to all those minute rules and regulations one could stand justified before God.


But this, Jesus discerned, was all wrong. This was to externalize the practice of religion. His gospel, by contrast, was all about internalizing the practice of religion. The only law that mattered to him was the law of love -- which would be conferred by baptism in the Holy Spirit.


So to complete the metaphor, if the law of love was the new wine, the Jewish religious law was the old wineskin that could not contain it, and baptism in the Holy Spirit was the fresh wineskin that could. The bottom line for Jesus was that the Jewish religious law had to go. Nothing less than the law! It had to go. And recall that Jesus himself was a Jew. A Jew throwing out its religious law. Pretty revolutionary.


It’s almost uncanny that Jesus foresaw exactly what Paul would have to contend with within a generation. Paul founded a church among the Gentiles of Galatia based upon his like apprehension of the gospel of Jesus Christ. Once again: the Jewish religious law is out. The law of love is in, conferred by baptism in the Holy Spirit.


Now recall that Paul was himself a Jew, as were all the first Christians. At this time the leadership of Christianity then was in the hands of these Jewish Christians, as we could call them. So the leaders of this new movement were invested in the Jewish religious law to the tune of a 1,000 years plus. As an added convenience, this law set them apart from the Gentiles, provided insulation from them, who they found to be, to put it bluntly, creepy.


So after Paul founded this church among the Gentiles in Galatia, other Jewish Christian leaders followed in his wake. They told the Galatians that Paul had screwed up. They told them that Paul’s “gospel of Jesus Christ” – this law of love conferred by baptism in the Holy Spirit – was insufficient. The Galatians, they concluded, would have to be bound to the Jewish religious law.


When Paul got word of this, he went ballistic, as only Paul could. Had the gospels yet been written yet, had Paul known Jesus’ metaphor about the wineskins, he would have said to them, “You’re putting fresh wine into old wineskins, and they’re going to burst, as they should.” But he hadn’t the metaphor at his disposal, so he found his own words. This again from a Jew, and a hyper observant Pharisee to boot. He threw out the religious law. Pretty revolutionary.


But neither Jesus nor Paul much cared how revolutionary they were. Because revolutionary was the very stuff of the gospel of Jesus Christ. Let the gospel of Jesus Christ sound, and let the revolution come. For Jesus and Paul, consequences were secondary.


So what are we to make of all this? How does it apply to our own era? Well, we have something like a general lesson. It goes like this: The gospel of Jesus Christ, the law of love that is conferred by the Holy Spirit at our baptism, is a living, growing, transforming, dynamic, change agent. Its implications are revolutionary. We can’t set limits to its expansion or confine it to forms for which it was not made. If we attempt to do so, it becomes, to employ some more metaphors, an appendage, a veneer, a post script, to some fundamentally less than Christian attitude or aim. It subordinates the Christian gospel to accommodate old prejudice and old ignorance.


So we need to think about it. We need to ask ourselves. Where do we see fresh wine being poured into old wineskins?


Was the church ever meant to be a top heavy, authoritarian, institutionalized, bureaucratic, superstructure that guards the gates to heaven? Or is this an old wineskin? Was the church ever meant to exclude and discriminate against, based deep down upon some ad hominem view of them, various segments of humankind? Or is this an old wineskin? Was the church ever meant to pit itself against the discoveries and advances of science? Or is this an old wineskin? Was the church ever meant to endorse errant and inconsistent interpretations of the Bible that demand its members commit intellectual suicide? Or is this an old wineskin? 


I guess it is easier to pour fresh wine into old wineskins than to blaze news trails and deal with revolutionary implications. But friends, we ourselves are the church. As such, are we old wineskins or fresh ones? Only if we are fresh ones, do we deserve to minister in the name of Jesus Christ our Lord. Amen.

Pharaoh's Daughter

By Rebecca Clancy • August 3, 2022
Pharaoh, King of Egypt, enslaved the People of Israel. It was not out, as you might assume, out of cruelty. It was, rather, out of judiciousness. The People of Israel were not Egyptians. They were foreigners. They were the rough equivalent of what we today would call the undocumented. So now as then they were deemed to be threats. Add to this that the People of Israel grew increasingly numerous, as numerous even as the Egyptians themselves. This intensified the threat. In those numbers they could simply take over. Or Egypt’s enemies could induce them to fight for them, as a kind of built in fifth column. Pharaoh, King of Egypt, had to act. And so he enslaved the People of Israel. It was the judicious thing to do. But his judiciousness was not rewarded. In slavery, unpredictably, their numbers only increased. Pharaoh’s patience with the People of Israel grew thin. Judiciousness then crossed over to cruelty. He ordered the Hebrew midwives to murder the infant boys as they delivered them. That would thin their ranks. But the Hebrew midwives refused to do so, and with their refusal, civil disobedience was born. They chose to heed God not man. But Pharaoh King of Egypt was not so easily undone. He ordered his army to search out the infant boys and throw them into the Nile. Thereafter, cruelty no doubt took on a life of its own. Pharaoh King of Egypt rightly ranks with the likes of Caligula, Nero, Hitler, Stalin, and Mao. One wonders why it is that so many who rise to power become murderous and maniacal tyrants. The human cost - the suffering and misery and despair and tragedy -- are unimaginable and incalculable. Against this backdrop, a woman from the house of Levi gave birth to a healthy and beautiful infant boy. It would normally be the occasion for celebration and joy, but it was for her the occasion for anguish. When a child is born, a mother’s first instinct is protectiveness. But how could she possibly protect him? She thought desperately at first that she could hide him, and she did so for several months, but that could not go on forever. He could any day be discovered. The lesser of two evils was to abandon him to his fate. So she plastered a reed basket with bitumen and pitch, and she cast her hope upon the water. Low and behold, the daughter of Pharaoh happened upon the basket. She peered into it, beheld the crying infant, and she had compassion. The daughter of Pharaoh has never received the appreciation and respect she deserves. She is, inexplicably, overlooked. What she did was exemplary. Normally when people enslave others, they find justification for it. The enslaved are not deemed the equal of their enslavers. They are deemed subhuman. Slavery, therefore, is a necessity. More than this, it is morally right. That’s what the South advanced in this country, after all. But the daughter of Pharaoh did not fall prey to justification. She had compassion. And she acted upon that compassion. Here is an important reminder. It is not enough to have compassion. To have compassion, or any other altruistic emotion for that matter, does not make you a good person. You must act upon it. If you have compassion and you do not act upon it, that makes you decidedly less than a good person. As Martin Luther King, Jr. famously declared, “The only thing necessary for the triumph of evil is for good men to do nothing.” And here is something truly astounding. Her act was to adopt him. That was, to say at the least, a courageous thing to do. It certainly would not have put her in good stead with her father. I can just imagine it. “Father, I have a surprise for you. You have a new grandson.” Such an announcement could only have dumbfounded him, but his confusion would have given way to horror as she went on, “I have adopted an infant boy from among your slaves.” If nothing else, we can now set the record straight. We can give Pharaoh’s daughter the appreciation and respect that she deserves. But we can do more than that. As I said, she is exemplary, and so we can follow her example. We can show compassion to those who have cast their hope upon the water. Yes, a mother forced by dire circumstance to give her child up for adoption, hoping that her child will be loved and cherished. But too, one with an atypical identity, hoping to be accepted for who he or she really is. One of a different race, creed, or income level seeking to relocate, hoping not that she will be welcomed, for that would be too high a hope; but hoping she will be at least be tolerated. One who has transgressed, hoping he will be forgiven. One who has something difficult to impart, hoping she will be understood. We can show compassion for those who have cast their hope upon the water. For someone greater, much greater than Pharaoh’s daughter did the same. “Jesus, Son of David, have mercy on us!” “My daughter has just died. Come and lay your hand on her, that she may live.” “Even now I know that God will give you whatever you ask of him.” “Jesus, come before my son dies.” “Lord, if you choose, you can make me clean.” “Have mercy on me, Lord, Son of David, for my daughter is tormented by a demon.” “Lord, have mercy on my son, for he is an epileptic and suffers terribly.” “Jesus, remember me when you come into your kingdom” They cast their hope on him. And he showed compassion for them all. And when we cast our hope on him, he will show compassion for us -- unlimited even by a cross. Amen.

Reach Out!

By Rebecca Clancy • August 3, 2022
I attended a funeral recently. It was for my high school math teacher. He was one great guy. Everyone loved him. He taught math at my high school for forty years, and he also coached wrestling. By the time he retired, he had become something of a legend in his own time. The funeral was upbeat, not like so many funerals that are so very sad. He lived a full and long life, and we gathered to celebrate that. But for one man – a classmate of mine who wrestled for him. He was absolutely devastated. I approached him in the parking lot after the funeral and asked if he was okay. He broke down. “That man was everything to me,” he said. “I was O.K. so long as he was in the world.” Then he shared his story. His mother died when he was very young. His father was a physically and emotionally abusive alcoholic. By the time he was in high school, he was far down a bad road. He hadn’t the support to do well at school, so he didn’t. He was very angry, so he was a behavior problem. The only friends he could make were kids like himself, so he hung out with a tough crowd. And he had begun to dabble in drugs. He was pretty much a lost cause at the age of sixteen. Enter my math teacher. He approached him one day out of the blue and told him he could tell by his gait that he was born to wrestle. This could only have been a ruse to intervene. Even I, who knows nothing about wrestling, am suspicious that you can identify one born to wrestle by his gait. At any rate, the ruse worked. He intervened. And he made him into a great wrestler. On top of that, he made him into a great young man. His advice, understanding, and support were unwavering. He helped him to deal with his past in such a way that it didn’t destroy him. He filled his present with new found responsibility, purpose, structure, and discipline. And he paved his way to a future. After graduation he went to college on a wrestling scholarship and eventually became a doctor. “I feel so lost,” he concluded his story. “What am I going to do now?” While he was sharing his story, I could not help but think how hard life can be. We here are generally prosperous and privileged, so we can afford to put up a front. But behind that front life can be hard. Because it’s out there -- loss, abuse, addiction, and a host of other afflictions. It’s enough to make you lose your way. And as I said, we here are generally prosperous and privileged. What if the loss, abuse, and addiction are compounded by poverty or racism? Then it’s all but a foregone conclusion. Your way is lost. Yes, life can be hard. Life takes casualties. Lots of them. It can make us feel helpless and overwhelmed. We want to make things better, but what could we possibly do? The answer is no farther away than my late math teacher. What could we possibly do to make things better? We could reach out, like he did. And what is in view here is not merely a good example, although we must never underestimate the power of a good example and must always strive to be one. But there’s more in view than that. It has to do with the Bible. The Bible may seem like a forbidding book. For one thing it’s thousands of pages long. It makes War and Peace look like a short story. For another thing, it’s unimaginably ancient. The Bible’s story begins 2,000 years before the Common Era. I just read that a sizable portion of millennials don’t know what the Holocaust was. To them that’s ancient history - a mere 75 years back. The Bible is more than 4,000 years back. That’s unimaginably ancient. For yet another thing, it traffics in extremely complicated and sophisticated theology, plumbing in its unfolding the depths of such mysteries as our nature, the predicament that our nature has landed us in, and the means of our redemption. And it does so all the while purging itself of false starts or conclusions. So it may seem forbidding. But at the same time, ironically, the Bible lends itself to succinct summaries. Here’s one: God lives. Here’s another: Good triumphs over evil. And another: Love triumphs over fear. And another: Practice universal justice. And another: Love one another. And here’s one that’s right on point: Reach out. The Bible can be summarized in just two words. Reach out. Think about it. That’s what God did. God reached out. God reached out to Abraham and told him that from him would one day issue a nation, and not just any nation, but a nation that would somehow bless all the nations by bestowing upon them redemption. God reached out to Moses and bequeathed him an ethical law so that God’s people could bear his righteousness. God reached out to David and told him that from his descendants would emerge one who would embody that redemption. And that one in the fullness of time emerged. God reach out to his son. He told him that if he would make a great sacrifice, the greatest sacrifice, it would be the means for all people to reach out to one another. In a real way. A way that advanced God’s own being and cause. And his son made that sacrifice. And in his brief ministry that preceded that sacrifice, he reached out to everyone. And I mean everyone. Lepers. Prostitutes. Beggars. Even a bitter little man perched up in a sycamore tree. So reaching out is not just a good example. It is nothing less the mechanism that God that employs to bestow redemption. Yes, life can be hard. Paul knew this. “We would prefer to be away from the body and at home with the Lord.” But Paul goes on. “So we must make it our goal to please him, whether we are at home in the body or away from it.” And this means reaching out. “I feel so lost now. What am I going to do?” asked my grieving classmate. I told him that his coach had already showed him what to do. I told him to reach out. Amen.

Martha And Mary

By Rebecca Clancy • August 2, 2022
Jesus was always one to bring the party. All he had to do was show up, and lots of others showed up too -- eager for engagement, eager for excitement, eager for something new. It was little wonder. Here at last was someone who had something to say. Something different. Something provocative. Something truthful. Jesus had a way of uttering truths that had never been uttered before, but at the same time, were strangely recognizable. And it was happening once again. Once again, Jesus had brought the party. He showed up at the house of Mary and Martha, and suddenly the place was filled with men who immediately took their place at his feet. This gesture was an indicator that they were ready and willing disciples. They wanted him to teach them. And so he began to teach. That was Martha’s cue. She sprang into action. After Jesus’ teaching, it would be fellowship hour, and as we all know, fellowship hour is predicated upon food. And in ancient times, you couldn’t rely on your reserves from Costco. Feeding a room full of men was labor intensive. Animals had to be slaughtered and dressed. Bread had to be baked. Water had to hauled. Martha went directly to work, expecting Mary to fall in place behind her. But what did Mary do? She went and sat at Jesus’ feet with the men -- shirking her role, defying expectations, and leaving Martha to shoulder the burden alone. I can imagine Martha’s frustration. I can imagine her passive aggressive attempts to get Mary back in the kitchen. Staring daggers at her from the threshold. Uttering loud sighs as indicators of her strain. Dropping pottery on the floor to startle Mary to awareness. But Mary took no notice. None whatsoever. Martha should have counted to ten. How much strife could be averted if we could all just remember to count to ten, or perhaps twenty. Martha for her part shot like a rocket from outrage to outburst. “I’m doing all the work in here Jesus, while Mary has yet to raise a finger. It’s hardly fair. And have you even noticed? Do you even care?” And there was doubtless more to it than the fact that Martha had to provide all the hospitality on her own. There too was the fact of what Mary was doing. She not day dreaming or singing idly out the window. She was sitting at Jesus’ feet. She was in there with the men. Martha was doubtless chagrined and embarrassed that Mary did not know her place. It certainly did not reflect well on the family. But Jesus did not vindicate Martha. Jesus chastised her, “Martha, Martha,” (and when someone says your name twice, wait for some kind of a correction to follow) “Why are you so distracted and stressed and scattered? Let it go. Mary’s right where she should be.” We’re left to wonder how Martha felt at that point. I bet she wasn’t happy. She simply didn’t get it or she would not have reacted that way in the first place. Now normally this text is interpreted as a caution against busyness. Martha with all her busyness is a prototype that we should avoid. Not that productivity is a bad thing. Idle hands are the devil’s workshop after all. But there’s a certain kind of busyness that’s not good. It’s when we become enmeshed with worldly or personal concerns and address them with obsessive application – application that mixes with pride, competition, insecurity. It becomes a kind of self-perpetuating force. And it causes us to lose all perspective. It causes us to become disoriented. We forget that we’re supposed to be at Jesus’ feet – his disciples, listening to him. And this is a fair enough interpretation, but I think there’s something else here. An elephant in the living room. Mary was right where she should be. She was at Jesus’ feet, his disciple, listening to him. But Mary was, obviously, a woman. Women did not seat themselves at the feet of rabbis. Women were not disciples. All they needed to know was taught to them by their mothers. Women did not sit side by side with men learning. It was unheard of. It was forbidden. And yet Jesus told Martha that Mary was right where she should be. Her place was with the men. Really Jesus? A woman’s place is with the men? Really Jesus? In first century Judaism? Jesus was a revolutionary and a radical, and don’t ever forget it. All down through history and even to this day there has an unspoken and inviolable code. It could be expressed as a variant of a line from the wedding ceremony. What society has divided, let no one unite. And Jesus was saying the polar opposite. A women’s place is with the men. Think about what this means by extension. Women, your place is with the men. Men, your place is with the women. Whites, your place is with blacks. Blacks your place is with whites. The wealthy, your place is with the poor, and the poor, your place is with the wealthy. The powerful, your place is with the powerless. The powerless, your place is with the powerful. The old, your place is with the young. The young, your place is with the old. Jesus was smashing down all dividing walls. His disciples are to be completely and utterly integrated. This is simply too radical, simply too revolutionary. But that’s who Jesus was. This is why he brought the party. It’s because he spoke God’s truth. Disciples are to be completely and utterly integrated, and this in service to humankind that is to be completely and utterly integrated. That all should be one. But this is so radical and revolutionary that it is very seldom approximated. It’s too hard. But is it really? Is it really that hard to forge the way? Is it really that hard to reach out? Is it really that hard to cross the aisle? To be vulnerable? To be risky? To be open? To be accepting? To be understanding? One thing’s for sure. It’s a lot easier than hanging on a cross in faith it could be so. Amen.
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