Now to the second gospel passage mentioned in the last post. Jesus has been trying to get his disciples to focus on and to accept the reality of the moment. He’s told them what history teaches, prophets who push against the status quo end up, not in glory, but, too frequently, dead. After all they’re on their way to Jerusalem, the center of the power brokers who cling to the letter of the Law in their attempt to keep God pleased with them (and, by the way, keep themselves in positions of privilege and power.) The disciples don’t get it. They’re still arguing about which of them is the greatest. Who’s going to have top billing in the new kingdom which Jesus is about to establish?

In the Gospel of Mark (Mark 9;38-40), John, again, comes hurrying up to Jesus to warn him that someone, “who’s not one of us,” is using Jesus’ name to drive out demons from suffering people – whatever demons meant at that time. John continues, “We tried to stop him because he doesn’t belong to us.” As if to say, “We’re the only ones who have the right to help people using your name.” Jesus’ reply is telling. “Don’t stop anyone from doing powerful deeds for good. Whoever does this in my name can’t be opposed to us.” Then Jesus adds, “Anyone who is not against us, is for us.”

From the beginning of his ministry, Jesus has consistently taught that God’s family is not limited by blood, nationality, manner of worship, or social status (not even the designation of “sinner” excludes someone.) When he’s told that his family is outside the crowded house in which he is proclaiming God’s Word, Jesus asserts that anyone who takes in God’s Word and puts it into action in their lives, however they can, is his family – like all those around him who are hungering and thirsting for his message of an all-embracing, all-loving God. And like his mother, who struggled to understand him and his mission. She also treasured and lived God’s Word as best she could.

Our world still suffers from this disease of tribalism. We feel more secure thinking we can pigeonhole people, nations, and religions. Whatever they are, they’re not like us. It’s not possible that they belong, because they’re so different. We’re right, so they can’t be. Jesus invites us to recognize any good that people do, and to acknowledge that the source of all good is God – even if they who do good don’t believe in God, or at least not like we do. Look for the good that people are doing, and thank God. Our tribes tend to be too small. God’s tribe is incredibly extensive and wonderfully inclusive. 

Shortly after King Solomon died, the people of Israel split into two kingdoms, due to the short-sighted and immature leadership of Solomon’s son, Rehoboam, who succeeded him. Rehoboam refused to listen to the wisdom of his more experienced and older advisors who counseled him to begin gently with the people. Instead, Rehoboam followed the advice his young buddies who told him that he must be hard and demanding. There was rebellion. Two tribes chose to stick with Rehoboam, and the Temple in Jerusalem. These became known as the Judeans.

The other group of ten tribes went north to the area we know as Samaria, chose their own king and set up a holy place in Bethel. The animosity between these two “kingdoms” of brothers only grew over time due to mutual grievances and reprisals, big and small. They called themselves the Kingdom of Israel.

When the northern tribes were conquered by the Assyrians, in 721 BC, The Assyrians, as was common practice, took all the people of wealth, skill, education and power into exile, under their eye, and transplanted captives from various other nations in Samaria. This greatly reduced the likelihood of rebellion against the captors.

Now the population of Samaria consisted of the poor, ignorant, and incapacitated Israelites, and those from other nations and religious traditions. This mixing of religions only increased their loathsomeness in the sight of the “pure” Judeans. In short, the Judeans hated the Samaritans. The Samaritans despised the Judeans. This tradition of enmity was faithfully passed on down from generation to generation.

Which brings us to a couple of gospel passages. The first, in Luke’s Gospel, the turning point in the action happens near the end of Chapter Nine (Luke 9:51-56). Jesus has determined that it is time to confront his fate, and so turns resolutely in the direction of Jerusalem. He senses that it is only in the Holy City that the kingdom he came to announce could really receive significant impetus. The most direct route to Jerusalem crosses the territory of Samaria.

Jesus, when he travelled with his band of disciples, would send messengers ahead of them into the towns on their way, to prepare the townsfolk, and to make ready for any hospitality he and his group might require. Very shortly after beginning the journey, Jesus sends the Sons of Zebedee, James and John, ahead with this task. The first village these two enter refused to offer welcome to Jesus and his followers because their destination was Jerusalem, the hated capital of their bitter enemies.

James and John, instead of going on to the next town, return to Jesus to ask, “Master, do you want us to call down fire from Heaven to consume that inhospitable place?” (No wonder Jesus nicknamed those brothers, “Boanerges” or “Sons of Thunder”!) Jesus responds, “No way, let’s move on.” It is as much to say, “Keep your eyes on the goal, and live like you are part of God’s Kingdom, not continuing the rivalries and hatreds of the past. Like it or not, we are all brothers and sisters.” We all belong to the same “tribe”.