Between the Lines

Preface

Background: Looking between the lines

Index

Counted!

That Night

In the East

Not Just for Us

John the Baptist

At Nazareth

The Wedding Feast

Who is this Jesus?

At the Pool of Bethzatha

Fish! Fish!

Jonathan

Gaius

Happiness

Following Jesus

That Lunch

The Bread of Life

The Man Born Blind

Matthew

Come and Rest

Washing Hands

At Caesarea Philippi

Who is the Greatest?

The Good Samaritan

Martha

On the Lake

The Storm

On the Sabbath Day

The Sower

The Weeds

The Epileptic Boy

The Rich Fool

Don’t Worry!

Sabbath Healing

The Narrow Door

The Son Returns

The Good Shepherd

Lazarus

The Rich Young Man

Workers in the Vineyard

In Jericho

The Story of the Coins

The Triumphal Entry

The Tenants and the Vineyard

The Ten Bridesmaids

The Foot-Washing

Not Me, Lord!

The Vine

Gethsemane

The Trial

The Carpenter of Jerusalem

Jesus or Barabbas

Simon of Cyrene

Truly Son of God!

Nicodemus and Joseph

At the Tomb

On the Road from Emmaus

Man Alive!

It’s the Lord!

The Impossible Commission

Ascension

A Mother’s Remembering

Pentecost

Pentecost – the Day the Church was Born

Preface

In 1992 the 64 dialogues in this collection were printed and bound in a book with the title Between the Lines. Dialogues for Worship. I do not intend to republish them in that form. Instead, they are freely available on my website at www.peterjblackburn.net/dramas. On the website, individual dialogues are being progressively made available in Portable Document Format (PDF).

They are now also available FREE in eBook format for either eBook reader or Kindle.

Permission is granted for individuals and congregations to reproduce copies of particular dialogues for their own use. Any enquiries of a commercial nature should be directed to the author.

These Dialogues relate to the Gospels and up to Pentecost. They are listed in more or less chronological order. (We won’t get into quibbles of chronology!)

I strongly recommend that you read the background before using your first dialogue. This will help you understand my concept before you begin to “do it your way”.

© Peter J Blackburn, 1992, 2013

Background: Looking between the lines

Some time ago I had occasion to help a twenty-one-year-old son arrange insurance on his new second-hand car. When the policy arrived, I realised that I definitely needed new glasses! Talk about “fine print”! I wondered if they really meant you to read it at all.

With insurance we know that it is important to “read the fine print”, to understand what is not (as well as what is) covered by the policy. The fine print can be more important than anything else!

Sometimes a member of a church (or other) meeting will complain that there is “a hidden agenda”. He has the printed agenda in his hand, but it seems to him that something else is afoot, perhaps too controversial to reveal until the right time!

God is the Revealer of mysteries long hidden. He does not talk to us in fine print. And, while his revelation is restricted to our ability to receive, he nevertheless has no hidden agenda.

Some folk are constantly “reading between the lines” and put far more faith in what they think they see than in what a person actually says or does.

These dramas are written in the conviction that the biblical lines are important in themselves, that they are the bearers of divine revelation. We are looking “between the lines” to help regain historical and personal insights in a way that will throw the lines themselves into sharper relief.

In preparation I have striven for a measure of authenticity – in the midst of creative imagination. The style is quite different from the role-play model and the effect can be destroyed by trying to “ad lib” these lines. Unless a congregation has a regular drama group, it is far better to have these dramas well-read.

In almost all cases no action is required, and the dramatic reading can take place in the service at the usual time for the Gospel reading.

The following notes give information about some of the assumptions I have made, the concepts behind the dramas, questions raised for congregations and suggestions for use. The notes are not comprehensive and are intended to stimulate the creative use of these dramas.

Drama in Church?

“We had a bit of a drama at home this morning,” the young mother explains to her friend. “It began when the baby managed to fall out of the cot. Then, right in the middle of me frantic and her screaming, Junior somehow knocked the bird cage off the hook and the whole thing came crashing to the floor…”

A bit of a drama? A piece of action that stirred the imagination and the emotions, that probably had the young Mum asking herself, “How ever did I get myself into all this?”

Sometimes we think of drama as a visual re-creation of some event or situation. Typically, drama presents us a blend of word and action. Word… and action…

“In the beginning was the Word, and the Word was with God, and the Word was God… And the Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.” (John 1.1,14)

“In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son…” (Hebrews 1.1-2a).

Word and action – these are at the heart of the divine revelation. God speaking, revealing himself by his Son, by the Word-become-flesh.

The traditions of the Uniting Church have very much focussed on the written and spoken Word. True, we have said that these bear witness to the living Word who is Jesus Christ, but we are still very “wordy” about it. Some see the need to move towards much more liturgical and sacramental styles of worship and towards a more thorough and consistent use of the various phases of the Christian calendar. Others desire more flexibility, participation and movement.

But we are people of the Word – whatever style of worship we favour. How can the written Word be presented so that it stirs the imagination and the emotions, so that the people truly “hear the Word of the Lord”? In the televisual age, many people have real difficulty conceiving the Biblical situation when it is simply read to them.

Part of the answer to this problem is in more effective reading of the Word. In reaching towards increased lay participation in worship, we have tended to give the scripture reading to the laity. It is sometimes done well, but too often poorly. Our readers need to be carefully selected, prepared and trained.

This book presents for occasional use (say, once a month) the possibility of drama or dramatic reading to accompany the scripture reading.

The idea began when I was minister in the Stanthorpe Uniting Parish. The whole parish was coming together for a combined celebration on a campsite at Storm King Dam. The service was being planned for a congregation that would include all ages from young children to the very elderly. The Sunday School material for the day had some helpful suggestions for combined worship and the Bible passage was from John 15.

Stanthorpe is at the heart of Queensland’s “Granite Belt” – a major area for deciduous fruit-growing. In itself, the illustration of the vine and the branches would be more readily understood here than in many other parts of Queensland. Even so, we have become so far removed from the scriptures in our thinking that much of the “feel” of the passage for its original hearers and readers would be lost.

That was when the first of these dramas, The Vine, was born. The passage does not lend itself to dramatisation, but – what went on behind the scenes? The first four to follow Jesus were fishermen, not farmers! What would the sons of Zebedee, James and John, have thought about it all? So the scripture passage, John 15.1-10, was allowed to stand in its own right – and quite properly so. Yet the between-the-lines imaginative snapshot helped the hearers in their grasp of what it was all about.

My ministry moved to the Balmoral Uniting Parish in Brisbane. An ecumenical group, including representatives of Anglican, Baptist, Presbyterian and Uniting Churches, was involved in a team-teaching situation in the local high school. A varied programme was presented to groups of students over three school periods on a Thursday morning. In the course of eleven weeks every student in the school (with the exception of Jehovah’s Witnesses and exclusive Brethren) had been included. Wow!

In our first planning meeting, the Anglican minister said that, following the themes so far, we obviously needed to focus this time on the Holy Spirit. Quite simple, he explained. Just a matter of following the kind of pattern he used with confirmees – a segment on the Holy Spirit in the Old Testament, then something on the Holy Spirit in the teaching of Jesus, then the Holy Spirit in Acts, the teaching of the Epistles and something on the Holy Spirit in the church today.

Now, I believe in the Holy Spirit. And here was I, the newcomer who didn’t yet know the young people in this district, but… it sounded like “lead balloon” stuff to me! Our deaconess was allocated the Gospels and I was to follow through with Acts.

Pentecost was written. The deaconess and I became Miriam and Matthias – earlybirds to the prayer meeting on the day of Pentecost in Acts 2. We read the parts – no attempt at memorisation, because our purpose wasn’t role-playing but teaching – and we covered what Jesus taught about the Holy Spirit, followed by a short reading from Acts 2 and comment on the Holy Spirit in the early church.

During ten years at Balmoral the remaining dramas were written, some at the call of a particular situation, most from the conviction that the imagination and emotions need to be stirred in the reading of the Word.

On a very few occasions lines were memorised and the characters were in costumes. Mostly, however, the participants were dressed normally for Sunday worship and stood together with their scripts undisguisedly before them.

Some congregations have a particular drama group. We didn’t, and some participants had noticeably less dramatic experience than others. But with a little practice and encouragement it was amazing how people took on the characters and the reading came alive. We learnt to use the talents available to us and not to be so dramatically ambitious that we didn’t attempt anything at all.

In a very few cases the male/female or adult/child characterisation may be important. But here again, in most cases, there was no problem at all in using available people of whatever gender or age. Occasionally a name might be changed, but even that was not always thought necessary.

Between the Lines is restricted to the Gospels and Pentecost. I am sure the style could well be applied to other passages of scripture as well. They are to be used to enliven, but not to replace, the reading of the Word. They have been written in response to practical need. I trust that other congregations will find them useful too.

Index

Counted!

Luke 2.1-7

Christmas theme from the perspective of a Roman officer and his wife

That Night

Luke 2.1-7

Christmas theme through the eyes of the Bethlehem innkeeper and his wife

In the East

Matthew 2.1-12

Three members of the Babylonian Magi Association go missing!

Not Just for Us

Matthew 2.1-12

Is it just possible that the magi met the shepherds?

John the Baptist

Luke 3.1-18

Who is the preacher who calls us to repentance?

At Nazareth

Luke 4.16-30

This new Rabbi can’t be our former Nazareth carpenter!

The Wedding Feast

John 2.1-11

Extra guests contributed to the crisis at the wedding feast

Who is this Jesus?

John 3.1-17

Nicodemus has heard Jesus teach and seen a miracle performed. Now he wants the truth about this “teacher sent by God.”

At the Pool of Bethzatha

John 5.1-18

Zakkai and Azra, two members of the Jewish Council, are doing the rounds of Jerusalem to make sure the Sabbath rules are being kept.

Fish! Fish!

Luke 5.1-11

Four fishermen give up their boats to follow Jesus after an incredible catch of fish!

Jonathan

Mark 2.1-12

Michael, visiting relatives in Capernaum, visits Jonathan, the paralysed man whose four friends lowered him through the roof so that Jesus could heal him.

Gaius

Luke 7.1-10

The healing of the Roman officer’s servant told by two other Jewish servants, who are looking after him in their master’s absence.

Happiness

Matthew 5.1-12

What were the personal struggles of the ordinary people whom Jesus addressed the Beatitudes?

Following Jesus

Luke 9.57-62

Menam, Jezra and Perez are independently in Samaria on a common quest – to find the Teacher, Jesus.

That Lunch

John 6.1-13

A dialogue for Mothers’ Day. But for Mother, he mightn’t have taken that lunch!

The Bread of Life

John 6.25-40

Follows on from That Lunch. How could people’s interest be focussed, not on more food – or another miracle – but on Jesus and his teaching?

The Man Born Blind

John 9

The neighbours of “the man born blind” in fact are providing reflection on the events of the passage before the reading moves on.

Matthew

Matthew 9.9-13

Living in Capernaum, away from the centre of things in Jerusalem, three Pharisees have taken a responsibility to ensure that everything is done decently in “Galilee of the nations”.

Come and Rest

Matthew 11.28-30

A conversation between two women, Ranah and Ornah, sets the background for the words of Jesus.

Washing Hands

Mark 7.1-13

Three Pharisees are concerned about Jesus’ disciples and their casual approach to ritual cleansing.

At Caesarea Philippi

Luke 9.18-27

Two disciples on Peter’s confession about Jesus as the Messiah the Son of the living God. What were the implications of this discovered truth?

Who is the Greatest?

Luke 9.37-48

In spite of what Jesus has said about suffering and dying, the disciples seem unable see their future in terms other than human greatness. So – who will be the greatest of them?

The Good Samaritan

Luke 10.25-37

This drama deliberately tells the story from the viewpoint of the innkeeper and his wife – on the way painting in the background and a suitable Jewish reaction – before the scripture passage is read.

Martha

Luke 10.38-43

A short monologue. What does it mean for Martha and her sister Mary to care for their guest, Jesus?

On the Lake

Mark 4.39-41

The disciples are asking the question about who Jesus really is when the severe storm strikes their boat on Lake Galilee.

The Storm

Mark 4.35-41

The disciples face questions of fear and faith confronted by the fury of a sudden storm.

On the Sabbath Day

Matthew 12.1-14

Three Pharisees, Ezra, Nathan and Obed keep an eye on Jesus and his disciples as they walk through the grain fields on the Sabbath.

The Sower

Matthew 13.1-23

In this parable of Jesus may have touched very closely on things that had actually happened in the locality. Why did he use parables?

The Weeds

Matthew 13.24-30,36-43

Another reason for the uneven response to Jesus.

The Epileptic Boy

Matthew 17.14-20

Jesus had taken Peter, James and John and gone up a high mountain. Why could the nine not heal this sick boy?

The Rich Fool

Luke 12.13-21

Azor and Bazra, unlike some brothers, had grown up as best friends. They had both learnt their father’s trade and the family business was looking good. That is – until their father died.

Don’t Worry!

Luke 12.22-31

Worry can affect all people – rich and poor.

Sabbath Healing

Luke 13.10-17

How did the ruler of the synagogue view the healing of a crippled woman on the Sabbath day?

The Narrow Door

Luke 13.22-30

What are the demands of the Kingdom? Will Jesus gather his followers together as a political force, a moral force, a pressure group or “a place of safety in a corrupt society”?

The Son Returns

Luke 15.1-32

A possible background to the story of the lost son and his elder brother as seen through the eyes of two of the servants. This dialogue provides relief in a well-known but comparatively long reading.

The Good Shepherd

John 10.1-18

Nathanael’s superior knowledge of the Scriptures may have helped him understand the parable of the good shepherd.

Lazarus

John 11.17-44

Sarah and Hannah, two women from Bethany, discuss the passing of Lazarus, brother of Martha and Mary. An urgent message had been sent to their friend, Jesus. Why hasn’t he arrived?

The Rich Young Man

Matthew 19.16-30

If a sincere and earnest rich person had difficulty entering the Kingdom, what hope is there for any of us? That was the disciples’ question.

Workers in the Vineyard

Matthew 20.1-16

The Rich Young Man is important background to the parable of the workers in the vineyard. All of the questions about the basis on which God accepts people fail to understand grace – so central to the teaching of Jesus, and so needful for all, good and bad alike.

In Jericho

Luke 19.1-10

This dialogue provides an opportunity to bring in the Jesus-Joshua connection, lost to our readers, yet appropriate to the Jericho location – as Jesus meets Zacchaeus.

The Story of the Coins

Luke 19.11-27

The story of the ten coins has two clear strands. The one relates to the rejection of Jesus by the Jewish authorities and the consequences of that rejection, the other to the possibilities that can be released when responding to God’s grace.

The Triumphal Entry

Matthew 21.1-17

Jabez and his mother are in Jerusalem on Palm Sunday. As a typical boy, Jabez can only foresee that this will be the time when Jesus is acknowledged publicly. But the Mother is aware of the potential dangers.

The Tenants and the Vineyard

Matthew 21.33-46

Three Pharisees from Galilee, Ezra, Nathan and Obed, have come to Jerusalem for the Passover. Jesus’ parable of the tenants and the vineyard serves to unite factions within Judaism in their scheming to get rid of Jesus.

The Ten Bridesaids

Matthew 25.1-13

This dialogue imagines a discussion between the mothers of two of the foolish bridesmaids.

The Foot-Washing

John 13.1-17

What was Peter thinking as Jesus washed the other disciples’ feet – and came closer to him?

Not Me, Lord!

John 13.21-30

A reflection by an un-named disciple. “One of you is going to betray me”. Surely this was met first with bewilderment that any of them could do such a thing, then with wondering about some of the others, then with personal soul-searching.

The Vine

John 15.1-10

James and John, the two fishermen brothers who had followed Jesus for nearly three years, are grappling with the concept of the vine and the branches – and the whole significance of Jesus’ call for them.

Gethsemane

Matthew 26.36-56

Peter in the garden – he at least wouldn’t run away! – and Nathanael – urging common sense and wanting to know what had happened when Peter, James and John had gone further on to pray with Jesus.

The Trial

Luke 23.13-25

Three Pharisees from Galilee have come to Jerusalem for the annual Passover. This Passover is different, however – the Teacher, Jesus, is in town. They have been watching Jesus for some time. Now they join the crowd that gathers before Pilate, the Roman governor.

The Carpenter of Jerusalem

Matthew 27.15-26

A monologue which assumes that the Romans would have required a local (Jewish) carpenter to make their crosses. Would this carpenter of Jerusalem have had any special thoughts because one of the victims was to be the Carpenter of Nazareth?

Jesus or Barabbas

Matthew 27.17

A poetic meditation based on Matthew 27.17. What happened to Jesus Barabbas in whose place literally Jesus the Christ died? Did he in fact join the watching crowd?

Simon of Cyrene

Matthew 27.32; Mark 15.21; Luke 23.26

A poetic meditation by Simon of Cyrene at a much later time when he has reflected on the events of that day in the light of Christian faith.

Truly the Son of God!

Mark 15.31-41

A poetic meditation by the Roman centurion at the end of the day of crucifixion. Just what would a Roman officer have meant by "Surely he was the Son of God!" (Matthew 27.54)?

Nicodemus and Joseph

John 19.38-42

A conversation between Joseph of Arimathea and Nicodemus. On the one hand they are concerned with the machinations of the Council, but on the other Nicodemus reflects on his earlier secret encounter with Jesus.

At the Tomb

John 20.1-18

The grief and bewilderment of Mary Magdalene, Peter and John at the empty tomb.

On the Road from Emmaus

Luke 24.13-35

Two disciples hurrying back from Emmaus after their encounter with the risen Jesus.

Man Alive!

Luke 24.13-39

Two disciples, about to eat their meal at Emmaus, discover that Jesus is alive.

It’s the Lord!

John 21.1-14

There is confusion on the boat with the large catch of fish after a poor night’s fishing. The disciples do not immediately recognise that the “stranger” is their risen Lord.

The Impossible Commission

Luke 24.44-53

The disciples know their Lord is alive, but he has now left them – with a commission!

Ascension

Acts 1.1-11

Philip and Thomas discuss their Lord’s final commission in the light of the ascension. The finality of the ascension points to the necessity of Pentecost.

A Mother’s Remembering

Acts 1.12-14

This dialogue imagines a conversation between Mary and two other women on the eve of Pentecost. Mary shares many things “tucked away in her heart”.

Pentecost

Acts 2.1-4

Miriam and Matthias discuss what Jesus taught about the Holy Spirit as they wait for others to come to the prayer meeting in the upper room.

Pentecost – the Day the Church was Born

Acts 2.14-24, 32-36

The account of Pentecost is presented from the viewpoint of Jannai, a strict Jew and member of the Sanhedrin, Jonathan, a Jew who has travelled from the far north of the Roman Empire, Jason, a proselyte from Rome, and Gaius, a former Roman soldier who has also become a Jewish proselyte. The drama attempts to present the confusion of the crowd as some grasped the disciples’ talking with great clarity and others understood nothing and assumed too much wine.

Counted!

Bible reference: Luke 2.1-7

––––––––––––––––––––––––––––––––––––––––––––––––

We imagine a Roman census-official, Regulus, and his wife, Julia, in Bethlehem. In general, the Romans cared little for their subject races – and what was it like for their wives? The drama follows the assumption that the real purpose of the census was for taxation purposes. We tend to think today in terms of computers and databases, and of a very mobile population. None of these were part of the ancient scene. The taxation system couldn’t be centralised. It depended on an organisation of geographical areas and efficient tax-collectors who forwarded the right proportion of their “takings” to Rome. The census information would be needed locally. The Jewish insistence on being counted by their traditional tribal and family groupings would have seriously affected the usefulness of the information to the Romans! And were babies really counted? That, of course, is a guess – based on the fact that Mary (as well as Joseph the breadwinner) had to be registered (Luke 2.5). What we do know is that Jesus came as part of our history. It is an interesting speculation that, if all the records of Rome were available to us, his name would be recorded in this census as well as later in the record of crucifixions.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was one of those beautiful Bethlehem evenings and Regulus and his wife Julia sat gazing into the star-studded sky. It had been weeks since they had the time to do this, but now at last life would be a little easier.

JULIA: It’s not fair, Regulus. It’s all right for the Emperor in his nice palace in Rome, with lots of slaves to do all the house-work. Then he brings in his musicians, calls in a feast or goes out to the sports. And my Regulus gets stuck out here in Bethlehem…

REGULUS: My dear Julia, I’m told there are much worse places than Bethlehem!

JULIA: The Jewish ladies wear such tiresome dresses. The food in their markets may be nutritious, but I’ve got a craving for some nice Roman delicacies! The night air is fresh enough but spoilt by the sound of timbrels and chanting. And the locals objected so strongly when I wanted my little image of Jupiter at the front door…

REGULUS: There would have been a riot, my dear. Feelings are so strong about religion in these parts!

JULIA: And why would the Emperor want to know how many of these pesky Jews there are, anyway? wearing out my Regulus while he lives in luxury in Rome!

REGULUS: I’m just a Public Servant, Julia. Officially I don’t know the answer to your question, but I suspect the local rumour is true enough – the census has to do with bringing in more taxes. If that’s right, we shouldn’t complain too much, because that helps to pay us!

JULIA: But the people have come ridiculous distances to be counted! Not that I’m worried for their sake – they’re just Jews, after all! But it’s made your job so complicated!

REGULUS: Not half as complicated as it will be when the tax-collectors have to use this information!

JULIA: I hadn’t thought of that!

REGULUS: I don’t think it was what the Emperor really had in mind when he ordered everyone to “go to his own town”. I suspect he wanted everyone in the Bethlehem tax-area to come into Bethlehem to be counted, and so on. Then the names and figures would have been just right for the local tax-collectors to work on. Instead, they’ve come here from everywhere!

JULIA: Something to do with the quaint stories about their old King David, you think? They call this place his city, you know.

REGULUS: I suppose so. But I reckon it has trebled my work, and lightened the load for some other census officers!

JULIA: And Regulus – did you have to count everybody? and I mean everybody, even the little children?

REGULUS: Everybody, Julia – the Emperor doesn’t miss anyone! You know, we even counted a new-born baby!

JULIA: Not really?

REGULUS: Why not? This couple had come all the way from Nazareth…

JULIA: That’s a long way for a pregnant woman, Regulus!

REGULUS: Just another Jew, of course!

That Night

Bible Reference: Luke 2.1-7

––––––––––––––––––––––––––––––––––––––––––––––––

That Night focuses on the Bethlehem inn-keeper, Jethro, and his wife, Sarah. It is based on assumptions similar to Counted!

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was getting late. At last a whole innful of chattering people and tired beasts seemed to be settling down for a night’s rest and sleep. For Jethro, the keeper of Bethlehem’s only inn, it had been a long, hard day. Of course, a day like this meant well-earned income, but then… Jethro was wondering when he joined his wife, Sarah, in their little room overlooking the courtyard.

JETHRO: Well, Sarah, here are the day’s takings, but I don’t like it!

SARAH: You’ve certainly earned every denarius you’ve taken today! Hardly had time for lunch!

JETHRO: “Every denarius”, you say. That’s it! Every denarius!

SARAH: Something’s bothering you, Jethro!

JETHRO: Every denarius… Take a look at them! Every one of them has Caesar’s head stamped on it! And why have we got this inn crammed full of people? Why is it we couldn’t squeeze another pet cat in, let alone another person? Now tell me that, Sarah!

SARAH: Well, of course, it's the census – we’re all being counted!

JETHRO: But that’s not the point. Why, my dear wife, why are we being counted? Why does Caesar want to know how many Jews there are? Mark my words – it isn’t so he will know how many beloved Jews he has in his Empire! He wants to know how many of his beloved denarii he can gather back to Rome in taxes!

SARAH: Jethro, do be careful what you say! We don’t know who might be listening!

JETHRO: Sarah, you say I’ve earned every denarius we’ve taken today! Then guess who will be here tomorrow! The tax-collector, of course! He’ll be here for Caesar’s cut – plus his own!

SARAH: Well, at least we’re doing it our way!

JETHRO: What do you mean?

SARAH: The Romans might be able to tell us we have to be enrolled, but we Jews can still do it our way!

JETHRO: I don’t see what you’re getting at. After all, the order said, “Everyone must go to his own city for the census.” That’s why our inn’s full tonight!

SARAH: But, Jethro, you don’t really think that’s what the Romans meant, do you?

JETHRO: Well, what else?

SARAH: Look, Jethro, every tax-collector has his own territory. All they need to know is the number of people in each territory.

JETHRO: Then you’re suggesting...

SARAH: Yes, I am. Most people they want enrolled in Bethlehem could have walked here in a couple of hours. A few might have needed to be put up over night, and that would have been it!

JETHRO: Ah, but God’s people have never been counted that way. We wouldn’t even let pagans count us like that!

SARAH: And so – Jews have been on the move all over the place, going back to their family home-towns. Why? So we can be counted by tribes and families!

JETHRO: I wonder, Sarah… I wonder if it’ll throw all their calculations out!

SARAH: Well, it’s bedtime now. Tomorrow will come soon enough.

(a knock)

JETHRO: Not someone else! It can’t be! We’ve got no room. I suppose I’d better see who it is before they wake up the guests with their knocking.

(Jethro goes to see)

SARAH (aside): It’s heavy on us because this is David’s town. Some last distant descendant of King David. Well, they could have turned up a lot earlier! It’s not fair on my Jethro! I don’t care who it is, we haven’t got space for them!

(Jethro returns)

JETHRO: Well, that’s that! A couple from Galilee. Baby coming pretty soon, I’d say!

SARAH: But you didn’t leave them in the cold, did you, Jethro?

JETHRO: Oh no! Directed them down to the stable. There should be a quiet corner there somewhere. Not so bad for poor folks like them. What a day – and what a night!

Narrator: The night was not yet over and a new kind of day was about to dawn. For Mary gave birth to her baby. She wrapped him in cloths and laid him in a feeding-box because there was no room for them in the inn.

In the East

Bible Background: Matthew 2.1-12

––––––––––––––––––––––––––––––––––––––––––––––––

In the East takes us to Babylon where Nemzi and Padri have arrived for the weekly meeting of the Babylonian Magi Association. What was “the star of Bethlehem”? This drama assumes the proposal of some scholars that it was in fact a conjunction of three planets calculated as having occurred around that time and recurring over a two-year period. It would have been in that part of the sky designated “the house of the Hebrews” by the astrologers. There was an important Jewish community in Babylon.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Somewhere to the east of Jerusalem, possibly in Babylon, were a group of men who studied the stars. They were magi and looked for signs which might give clues to the meaning of human life and history. It was the weekly meeting of the Babylonian Magi Association…

NEMZI: Beautiful clear night, tonight, Padri.

PADRI: Yes. Last night was too. I was having a good look at that strange star that Balshai has been so excited about.

NEMZI: And what do you think?

PADRI: I guess it is rather special. I haven’t been following that part of the heavens the way Balshai has. I believe it is a rather unusual conjunction of three of the planets – they’re all sort of lined up at the moment.

NEMZI: I’ve been doing some checking up on that other idea of his. Remember how he said this star was in the part of the sky we call “the house of the Hebrews”?

PADRI: I checked that out last night, and he's quite right there!

NEMZI: I’ve been talking to the ruler of the Jewish synagogue about it.

PADRI: Come up with anything special?

NEMZI: Well, listen to this, “A star will arise in Jacob…”

PADRI: Where’d you get that?

NEMZI: The ruler of the synagogue kindly allowed me to copy it down from their Scriptures!

PADRI: Very striking! But what does it mean?

NEMZI: The Jews apparently believe (and have done for centuries) – they believe their God will send someone special into the world. They are waiting for a Messiah – that’s a Hebrew word meaning “anointed”.

PADRI: In lots of countries, oil is used to set people apart.

NEMZI: Yes – like that – they’ve done that, too. But they call this one the Messiah – you know, something unique about him.

PADRI: So Balshai was really onto something! We’re going to have an interesting meeting when he comes!

NEMZI: Apparently Malkai checked these things at the synagogue after last week’s meeting. I know he was going over to Balshai's place to talk more about it. His eyes sort of lit up when Balshai spoke.

PADRI: Yes, Nezzar was like that, too. I think he and Balshai have been star-watching together a lot lately.

NEMZI: Personally, I think we have to be careful not to go overboard about these things!

PADRI: I agree. Now… It’s time the other chaps turned up. We can’t start without them.

NEMZI: Hey, is that a note on the table?

PADRI: I think it might be. Let’s see… It’s from Balshai…

NEMZI: Come on, what does he say?

PADRI: He simply says, “Malkai, Nezzar and I are setting out on… (let’s see, that’s yesterday)… We are quite convinced the King of the Jews has been born and we are going to worship him.” … Incredible!

NEMZI: Insane, I’d say! That’s easily a month’s travel each way. I think they’re taking things a bit far!

PADRI: I wonder!

Narrator: Meanwhile, one day’s travel to the west, Balshai, Malkai and Nezzar were still on the road. Their plan was to get some rest during the day, so they could travel right through the night.

Reader: Matthew 2.1-12.

Not Just for Us

Bible Background: Matthew 2.1-12

––––––––––––––––––––––––––––––––––––––––––––––––

Not Just for Us imagines the magi meeting the shepherds. A piece of pure speculation. We sometimes think of Matthew as the Jewish gospel, and Luke as being written for a more Gentile background. Striking then that the magi appear in Matthew. Jesus was born, not just as a Jewish Saviour, but for the whole world!

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: The stars were shining brightly against the dark sky as Benjamin, David and Ezzai made themselves comfortable near their fire. Apart from an occasional “baa”, their sheep had settled down too. In the distance the last flickering oil lamps in Bethlehem were being put out.

BENJAMIN: Hey, fellows! I was just remembering that night!

DAVID: You mean the night we saw the angel? A bit scary at first, don’t you think?

EZZAI: Speak for yourself, David! I must admit, though, that the whole affair was most unusual! Most unusual!

DAVID: More than unusual, Ezzai! People don’t usually see angels, do they? “Don’t be afraid, shepherds!” he said.

BENJAMIN: “I’ve come with great news for you!”

DAVID: “It will bring much joy to all the people!”

EZZAI: “This very day in David’s town your Saviour was born – Christ the Lord!”

DAVID: And there he was – in the feed-box down in the stable! Just like the angel said! But why such an important message to ordinary shepherds like us?

BENJAMIN: Look, someone’s coming. Three people, in fact. They’d better not disturb our sheep!

(Malkai, Balshai and Nezzar enter)

MALKAI: Greetings, shepherds! We come from far away and we need your help.

BENJAMIN: It’s OK for you to camp over there, so long as you don’t disturb the sheep!

MALKAI: But we urgently must be on our way!

DAVID: You speak in a riddle, sir. First you ask for help. Now you seem as if you must depart!

MALKAI: I cannot explain now. There is danger. We hurry home. But we must find a way that is not through Jerusalem. We must go.

EZZAI: You have come from Bethlehem, I see. A peaceful place, the old home of King David. Not many days ago we hurried in there in the middle of the night. As we came back to our sheep, we remarked how peaceful the town is!

BALSHAI: (to Malkai and Nezzar) Could these be the shepherds they told us about?

NEZZAR: I don’t know, Balshai. And there is such great danger. We don’t know who to trust in this foreign land.

BALSHAI: You were always the cautious one, Nezzar. But something about these three rings true. I can feel it!

NEZZAR: Could be the fresh night air getting to you! Remember, we didn’t suspect King Herod, either! “Come and tell me when you find him”, he told us, “so I can worship him too.” What do you think, Malkai?

MALKAI: These shepherds can help us on our way, but we mustn’t leave any suspicious trails. Herod could get nasty with us, but it’s the child who is in the greatest danger!

BALSHAI: (to the shepherds) Bethlehem is indeed a town of peace. But there have been strange events and evil men now cast a watchful eye upon it.

BENJAMIN: (to David and Ezzai) He talks about strange events. Well, we saw something strange too. I hope there’s no danger to the child!

EZZAI: Don’t say too much. These men are Gentiles, foreigners. Perhaps we’ve been too kind to them already. We’ve been telling everyone about the child, but only Jews.

DAVID: But Benjamin has a point, Ezzai. If they want to protect the child from danger, we must give what help we can.

EZZAI: (to the strangers) Strangers, we too have seen strange things in the heavens as we have watched our sheep.

NEZZAR: You saw the star?

EZZAI: Oh no, it was much more important than a star!

DAVID: The whole sky was filled with messages from God!

MALKAI: Our job is to read the sky, shepherd. But I think you speak a riddle. Did your message say, “Glory to God in the highest, and peace on earth to those with whom he is pleased”?

BENJAMIN: Who gave you those words?

BALSHAI: The parents of the child told us about you.

DAVID: Then what brought you to this land?

NEZZAR: We read the sky. We saw a message, a star. We knew the King of the Jews was born and we must come and worship him.

MALKAI: But you must help us. He is in danger from Herod. God has warned us. As long as we are here, Herod may try to find out our secret. The parents and child, too, must soon escape.

DAVID: We will help you, wise men, for now we know that this child, our Saviour, Christ the Lord, was not just born for us. He came for you and for the whole world.

(The shepherds direct the wise men by another way)

Narrator: He came, not just for the shepherds and wise men of long ago, but for you and for the whole world!

John the Baptist

Bible Background: Luke 3.1-18

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue makes use of translation of Luke 3.1-18 by Peter Blackburn. Hezrah and Hannah represent the mixed reactions of the crowd between feelings of offence and the desire for honesty before God.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: The word of the Lord came to John, the son of Zechariah, out in the wilderness, and he was going about the country near the Jordan calling on people, “If you want to be forgiven, repent and be baptised.”

As John saw the crowds coming out to him, he said, “You are the offspring of vipers. Who taught you to flee from the coming wrath? Show by the fruit of your lives that you have truly repented. Don’t tell me you are children of Abraham – God can make children of Abraham out of these stones! The time of God’s judgment is near. His axe is ready to cut down the unfruitful trees and throw them into the fire!”

The crowds began to ask him, “Then what shall we do?”

“If you’ve got two tunics,” he said, “then give to the one who hasn’t any! And do the same with your food!”

Some tax-collectors came to be baptised too. “What shall we do, Teacher?” they asked.

“Don’t take any more in tax than you’re supposed to,” he replied.

“And what about us?” some soldiers asked.

He told them, “Don’t terrify people or defraud them, and be satisfied with your wages.”

HEZRAH: He doesn’t beat around the bush, Hannah!

HANNAH: Comes right to the point all the time. I don’t know about you, Hezrah, but I found him touching a few sensitive spots!

HEZRAH: That’s right! I thought he was a bit game in what he said to the tax-collectors, but I was completely staggered at how direct he was with the soldiers!

HANNAH: But they’d all come, Hezrah! They’d all come! I think they were all wanting some honesty. They didn’t expect him to be pussy-footing around!

HEZRAH: Not that his approach to the rest of us looked like a recipe for winning friends and influencing people!

HANNAH: You’re right, of course! “Offspring of vipers” – who does he think we are?

HEZRAH: It was the snake that tempted Eve. Is he putting us on the side of evil? We are children of Abraham! We are God’s own people!

HANNAH: And yet, Hezrah, he was right. Uncomfortable but right!

HEZRAH: I don’t understand you, Hannah!

HANNAH: I want some honesty too. That’s why I came to hear him. I felt uncomfortable because I knew he was right!

HEZRAH: But you’re a good upright person! He has no right saying that sort of thing about good Jews like you and me!

HANNAH: Unless the need to repent is ours also!

HEZRAH: You mean…?

HANNAH: When the Lord has sent prophets in the past, it has often been because his people need to repent.

HEZRAH: You mean we are in danger of the coming wrath?

HANNAH: I believe so. And yet… God, in his steadfast love, has promised Someone who will come, the coming Messiah!

HEZRAH: This John… you don’t think… perhaps… that he…

Narrator: As they waited, many of the people were seriously wondering if perhaps John himself might be the Messiah.

John answered their thoughts by saying, “I am baptising you with water, but someone is coming who is stronger than I am. I am not worthy to untie his sandal-strap. He will baptise you with the Holy Spirit and with fire! He is ready with his winnowing shovel to clean out his threshing-floor. He will gather the wheat into his granary, but will burn the chaff with unquenchable fire!”

He urged many other things too and declared the good news to the people.

At Nazareth

Bible Background: Luke 4.16-30

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue imagines a conversation between Jacob the carpenter and Ezra the farmer. We think ourselves back to an age when reporters and cameras weren't present. When people started talking about a new Rabbi, Jesus, did the people of Nazareth think of their carpenter? or did they assume it was some other Jesus? (Jesus, the Greek version of the Hebrew Joshua, was not an uncommon name.) The time between Luke chapters 2 and 3 has sometimes been called “the hidden years”. Certainly, the folk of Nazareth picked up no clues during those years concerning his true identity.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: At Nazareth, near the gate, Jacob and Ezra have met by chance on the Sabbath day on their way to the synagogue service. Jacob, a carpenter, and Ezra, a farmer, are discussing recent events.

JACOB: Good to see you again, Ezra. How is your wheat crop coming on?

EZRA: Very nicely, thank you, Jacob. I think this year’s harvest will be a good one. I will be needing a new yoke after that, so I’ll have to come in and see you.

JACOB: Thanks. Good seasons help us all!

EZRA: What happened to that other carpenter?

JACOB: You mean Joseph? He died, I’m afraid. A fine man. He made good yokes.

EZRA: Who’s taken over the business?

JACOB: It’s a bit complicated. I guess it’s James and Joses at the moment. Simon and Judas are there too.

EZRA: I don’t quite get your meaning. Is there some uncertainty?

JACOB: Well… the eldest, Jesus, was in charge…

EZRA: I bought one of his yokes once. My oxen were never happier!

JACOB: This Jesus was always a hard worker and also very considerate to all sorts of people about town.

EZRA: He’s the one who left for some reason, didn’t he?

JACOB: That’s it! So consistent, so reliable, then all of a sudden he goes!

EZRA: But what happened to him?

JACOB: Rumour has it he went to the Jordan where a fellow named John was baptising people.

EZRA: He could be the one who was a sort of distant relative.

JACOB: I haven’t heard of him back in these parts since. Don’t know what’s become of him.

EZRA: By the way, talking about Jesus the carpenter has reminded me – there’s another Jesus about these parts at the moment.

JACOB: You mean the Rabbi, the Teacher?

EZRA: Yes. Some amazing stories are floating around about him.

JACOB: I’m not sure whether the officials accept him as a real Rabbi.

EZRA: It is said he has healed people who are sick!

JACOB: Something unusual about him. He’s been over in Capernaum.

EZRA: I hear he may be in Nazareth today.

JACOB: I wonder where he was staying. Since my wife died, I find it harder to keep up with the local news.

EZRA: I don’t know much. I guess we’ll see him at the synagogue.

JACOB: I guess so.

Narrator: So they went to the synagogue. Luke 4.16-30 records for us what happened.

Reader: Luke 4.16-30.

The Wedding Feast

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue presents a conversation between Hesseth, father of the bride, and Reuben, the master of the wedding feast. What went wrong in the planning? We speculate that Jesus and the disciples could have been extra guests for the reasons that Hesseth gives and that their presence had, in part, contributed to the crisis. What did Reuben think they might be able to come up with? It is just possible that, as constant travellers, they may have had some supplies with them. But what the servants then brought to him was of a different order. Wherever had it come from?

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: John 2.1-8a.

REUBEN: Yes, I agree, Hesseth – it is worrying!

HESSETH: Not just worrying, Reuben! It’s embarrassing and it's your fault too! You're the master of the feast!

REUBEN: True, but the amount of wine I ordered was just right for the numbers you gave me.

HESSETH: Well, I hear Mary of Nazareth, Joseph’s widow, could come, so, of course, I invite her.

REUBEN: And her eldest son, Jesus, too!

HESSETH: But naturally, because he’s the one who carried on the business after Joseph died.

REUBEN: And his helpers, too!

HESSETH: Mmmm… I was caught there. I was thinking of dear old Joab who used to help in the carpenter’s shop. I hadn’t heard that Jesus had turned preacher and gathered a group of disciples around him.

REUBEN: A whole twelve of them! Twelve extras, and that’s not all…

HESSETH: Look, Reuben, please keep your voice down or my daughter and the bridegroom will hear you. So I made a mistake and I’m sorry. Now, have you been able to do anything about it?

REUBEN: You know what the wine supplies in Cana are like, Hesseth. Never an oversupply, and we’ve cleaned them out! Not another litre left!

HESSETH: But have you thought of something?

REUBEN: I had a quiet word to Mary of Nazareth.

HESSETH: Don’t embarrass me, Reuben! She’s one of the guests! You shouldn’t have asked her! What could she do, anyway?

REUBEN: Just a hunch. I mean – among that extra thirteen they might have come up with something.

HESSETH: And have they?

REUBEN: I have no idea. The servants seemed to be doing something in the back room. Wait. Here comes one of them now.

Reader: John 2.8b-11.

Who is this Jesus?

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue pictures a conversation between Ezra, Nicodemus and Jethro, three members of the Jewish Sanhedrin. Ezra and Jethro seem preoccupied with questions of authorisation of a teacher, Nicodemus with finding out the truth about Jesus. The prophets didn’t have authorisation, yet they were bearers of the truth. What would the Messiah do when he came? Seek authorisation of the Sanhedrin? But, at this stage, Nicodemus has no thought of identifying Jesus with the Messiah. Nicodemus has heard Jesus teach and seen a miracle performed (a possibility from John 3.2), and now he wants the truth about this “teacher sent by God.”

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was in a quiet spot near the temple in Jerusalem that they met. There were three of them, all members of the Sanhedrin, the Jewish Council.

EZRA: You’re saying, Nicodemus, that this carpenter from Nazareth, this Jesus, is no ordinary carpenter.

NICODEMUS: Look, Ezra, I wasn’t really commenting on his carpentry, though I have heard it said that he made the best-fitting yokes in the north. But he’s left that now – he’s a teacher!

JETHRO: And some teacher, I hear! That’s what has us worried. That’s what’s got the whole Sanhedrin worried! I mean, the man has no authority from us to go around teaching. What authority has he got?

EZRA: Jethro’s right. Even if he says some good, helpful things, lives an unselfish life… I mean, where might it end? Where would we all be if anyone could just get up and start teaching?

NICODEMUS: I can see what you’re worried about, Ezra, but… isn’t that how it always was with the prophets? If they’d had to wait for official approval, we wouldn’t have the Scriptures today! The officials didn’t have much time for what the prophets said!

JETHRO: Careful, Nicodemus! Lower your voice! You know that the priests are still a bit touchy about that!

NICODEMUS: Sorry!… It’s a long time since there’s been a prophet, and things have been so dark… the Persians, the Greeks, now the Romans!

EZRA: Ah, but there is comfort in the Scriptures!

NICODEMUS: But is there hope?

JETHRO: Hope, you ask? We’ve had a chance to think about that. There’s a thread through the Scriptures – God has promised someone – a Messiah will come!

NICODEMUS: But will we recognise him when he comes?

EZRA: I think we will. He will come here – to the Sanhedrin – and say, “The time is fulfilled and here I am”. We’ll ask him a few questions and then he’ll… he’ll…

JETHRO: Yes, I wonder what he’ll do?

NICODEMUS: To change the subject… Now, about this Jesus, when I heard that people were saying what a marvellous teacher he was…

EZRA: “He doesn’t teach like the scribes” – something like that?

NICODEMUS: A carpenter from Nazareth, not a likely sort of teacher! So I thought I ought to hear the man myself. That’s only fair! I happened to be in Capernaum.

JETHRO: That’s the deep north!

NICODEMUS: There had been a stir in the city. A paralysed man had been brought to Jesus by four friends. They had been so anxious to get their friend to Jesus that they broke a hole through the roof and lowered his bed through on ropes. That man was healed! He got up and walked!

EZRA: I hear this Jesus said the man’s sins were forgiven. You must agree, Nicodemus, that’s blasphemy! Only God can forgive sins!

JETHRO: If what you say is true, Ezra, this Jesus in dangerous! He ought to be stopped!

NICODEMUS: That man was healed! I talked to him myself, talked to his parents, talked to some long-time residents. He really was paralysed. He really was healed – in an instant – completely healed!

EZRA: That’s no guarantee of what sort of person Jesus is. He obviously has some power, but… what power? I don’t like it at all!

NICODEMUS: I had that question too! So I went along to the synagogue on the Sabbath to find the answer. Jesus was there. There was this fellow there with a paralysed hand. Everyone was watching – what will Jesus do? At first I thought he might be a plant, brought along specially to test Jesus. But no, he was a regular – everyone knew him.

JETHRO: But it was the Sabbath. Even Jesus wouldn’t have done any work on our holy day of rest, surely!

EZRA: Quite right, Jethro. No work on the Sabbath!

NICODEMUS: I wondered too. And Jesus called the man up to the front, then looked us all in the eye and said, “What does our Law allow us to do on the Sabbath? To help or to harm? To save a man’s life or to destroy it?”

EZRA: I see what you mean… That’s a clever answer. No… I mean a remarkable answer!

JETHRO: But what did he do?

NICODEMUS: He looked around at us all as if he could read our thoughts – some were really angry and stubborn! Then he said to the man, “Stretch our your hand! ‘ He stretched it out, and it became well again!

JETHRO: But that sort of thing doesn’t happen. It can’t have happened.

NICODEMUS: Jethro, I don’t know how it happened, but I did check up afterwards – rather carefully, in fact. It did happen. In Capernaum, no one, not even the enemies of Jesus, can try to deny that!

EZRA: Who is this Jesus, then? What kind of person is he? He seems basically a good man. Says some fine things. But disagrees with our teachers in some things. Who is he really?

JETHRO: I’m suspicious. Just watch out for him. He’ll be making more rash claims before he’s finished!

NICODEMUS: My strong impression is that he is a teacher sent by God. Look – no one could perform the miracles he is doing unless God is with him!

EZRA: Be careful, Nicodemus. Don’t talk like this to any other Sanhedrin members.

NICODEMUS: For the moment, you may be right. I would like to see him by myself, ask him my own questions. Who is he really? I’m not at all sure!

Narrator: And Nicodemus did go by himself at night to talk with Jesus. What did he think about him then?

Reader: John 3.1-17.

At the Pool of Bethzatha

––––––––––––––––––––––––––––––––––––––––––––––––

At the Pool of Bethzatha pictures Zakkai and Azra, two members of the Jewish Council doing the rounds of Jerusalem to make sure the Sabbath rules are being kept. It is festival time as well as Sabbath and some of the visitors may be a little too casual. So the Pool of Bethzatha (or Bethesda or Bethsaida, depending on the text – and your Bible translation) comes under watchful eye. It’s a place where hopefuls look for healing and discipline must be maintained.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It is the Sabbath day and also one of the Jewish festivals. Zakkai and Azra, two members of the Jewish Council, usually move around the city to be sure the Sabbath rules are being faithfully observed. With visitors in the city for the feast, this “patrol” seemed even more necessary than usual. It was always important to check those odd corners where over-flow crowds sometimes collected.

Reader: John 5.1-9a.

ZAKKAI: Quiet Sabbath for festival time, Azra.

AZRA: Yes, it is, Zakkai. The group from Antioch back at the inn had arrived good and early.

ZAKKAI: I was amazed by those proselytes from Rome. The synagogue there must have instructed them well in the Sabbath rules.

AZRA: The visitors all seem very serious about it.

ZAKKAI: Yes, certain of the locals give us more problems.

AZRA: And the Galileans!

ZAKKAI: Even so, it has been quiet today!

AZRA: We must get down to the Pool of Bethzatha.

ZAKKAI: Yes – there’s always a collection of hopefuls waiting for healing.

AZRA: Plus visiting hopefuls at feast-time.

ZAKKAI: I hope not! Visiting hopefuls tend to come in after the Sabbath curfew! And you know what that means!

AZRA: But don’t feel bad about it! We still have to make sure the Sabbath rules are kept!

ZAKKAI: I don’t feel bad – just a little awkward. The Sabbath rest must be kept by everyone!

AZRA: No exceptions!

Reader: John 5.9b-18.

Fish! Fish!

Bible Reference: Luke 5.1-11

––––––––––––––––––––––––––––––––––––––––––––––––

Fish! Fish! was originally prepared for a group of children in a Vacation Bible School at Hawthorne, Brisbane. They entered into it with great enthusiasm. Refrigerators and freezers have removed from our generation some of the problems with stale food. In this drama, two women, Ranah and Ornah, discuss the food situation and the sudden appearance of all the fresh fish. Then Nathan comes in - for him the great excitement of the day has been hearing Jesus teach. Finally, Zebedee arrives with the story of the incredible catch.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was an ordinary sort of day in Capernaum. But there was a hint of excitement. Jesus, a carpenter from nearby Nazareth, had been in town…

EZZAI: Fish! Fish! Nice, fresh fish! Come this way to buy your fish!

RANAH: Old Ezzai’s a bit excited today, don’t you think, Ornah?

ORNAH: He certainly is, Ranah. I suppose it’s because he’s been so short of fish lately.

RANAH: He certainly has a lot now…

EZZAI: Plenty of fish! Come over here for nice, fresh fish!

RANAH: …and they are the freshest he’s had for a while!

ORNAH: You can say that again! Wonder where they all came from.

RANAH: I was talking to Zebedee the other day. He and his boys have had a hard time lately.

EZZAI: Fish! Fish! Fresh fish over here! Plenty of fish!

ORNAH: Here’s Nathan. Perhaps he knows about it.

RANAH: Hello, Nathan.

NATHAN: Hi, Ranah, Ornah. What an exciting day!

ORNAH: You mean here in the fish market?

NATHAN: O that!!! No! You weren’t down by Lake Galilee to hear Jesus?

RANAH: The carpenter from Nazareth?

NATHAN: He’s the one. Boy, can he teach!

ORNAH: So I heard.

EZZAI: Fish! Finest fresh fish!

NATHAN: He was teaching down by the lake. A whole crowd of us wanted to hear him…

RANAH: If I know you, Nathan, I bet you were right up at the front!

NATHAN: Not just me, Ranah!… I mean… well… um… a lot of people were shoving up to the front!

ORNAH: And what did Jesus do?

EZZAI: Plenty of fish! This way!

NATHAN: He got into Simon’s boat. Simon pushed it off from the shore. It was just fine for us all.

RANAH: I guess Zebedee will tell me all about it.

NATHAN: He’s an incredible teacher, this Jesus. You just listen to every word he says. It all makes so much sense! It was a pity to have to come away.

ORNAH: Wonder where he is now. I can see I should have been there.

NATHAN: Well, as we were going, I heard him ask Simon to push out further for a catch. Simon put up a protest, but went. That’s all I heard.

RANAH: I don’t blame him. Fishing has been so bad lately!

EZZAI: Fish! Fish! Plenty of nice fresh fish! Just caught today! Buy your fish over here!

NATHAN: Old Ezzai seems to have some!

ORNAH: Here’s Zebedee now!

ZEBEDEE: Hello, Ranah, Ornah, Nathan. What a day!

RANAH: That’s just what Nathan was saying.

EZZAI: Fish! Fish! Plenty of fresh fish!

ZEBEDEE: All these fish! Just two boats went out – Simon’s and ours. This Jesus had told us to go. Hopeless, I thought! But I tell you, the water was right up to here. One more fish and we’d have sunk for sure!

ORNAH: I bet poor Simon felt trapped! A rough diamond. A bit embarrassing to be beaten at your own game!

ZEBEDEE: You’re right. But now Simon and my two boys, James and John, are leaving the boats to follow Jesus. Andrew, too.

NATHAN: Left the boats?

ZEBEDEE: Jesus said, “Follow me. From now on, you will be catching men”. And they left – just like that!

RANAH: Following Jesus… I wonder!

EZZAI: Fish! Fish! Plenty of nice fresh fish! Buy your fish over here! Fish! Fish!

Narrator: What a day! The Teacher, Jesus! The big catch of fish! Four fishermen give up their boats to follow Jesus! The fishing was so bad a week ago that they nearly gave up then. But now the fishing is so good – and they leave to follow Jesus! Who is this Jesus?

Jonathan

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue imagines a scene where Michael, visiting relatives in Capernaum, visits Jonathan, the paralysed man whose four friends lowered him through the roof so that Jesus could heal him. The drama assumes that Michael would see enough to convince him it has been a genuine healing, but also focuses on the pain of guilt from which Jesus released him.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: The scene is the back blocks of Capernaum. Michael is a young man from Jerusalem. He has been visiting relatives. Today he has come to see Jonathan.

JONATHAN: Nice to meet you, Michael. I don’t think we’ve met before.

MICHAEL: Quite true, but I have seen you – just once – a few days ago.

JONATHAN: So you were there?

MICHAEL: At Ben Enoch’s house? Yes!

JONATHAN: And that’s what has brought you here today?

MICHAEL: It certainly is! I saw what happened, heard it all. I was right near Jesus. See this lump of mud? Because of the crowd, I couldn’t dodge it – it landed on my shoulder!

JONATHAN: My four friends were enthusiastic – keen to get me to see Jesus!

MICHAEL: Jonathan, I came with questions…

JONATHAN: Because you didn’t know me, you weren’t sure I was genuine? You thought it might all be a “put up” job, right?

MICHAEL: Well, I did wonder! But now that I’m here, in your house – now I see your bed, your sticks – the evidence of your suffering!

JONATHAN: For many years now, Michael. And no cure! But that’s not all – a worse agony within!

MICHAEL: What do you mean?

JONATHAN: Jesus has released me from the guilt of sins long past. Paralysed, I could no longer do them. Yet my mind went over them again and again.

MICHAEL: The officials didn’t like Jesus forgiving your sins – they gave one another black looks! I heard one of them mutter, “It’s blasphemy!”

JONATHAN: Did they say that? I don’t think they know who Jesus is! Not that I do myself, just now!

Narrator: So the conversation went on. What had happened to Jonathan those few days before? We need to go back to the record in Mark 2.1-12.

Reader: Mark 2.1-12

Gaius

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue is about the healing of the Roman officer's servant told from the perspective of two other Jewish servants, Haldai and Azor, who are looking after him in their master's absence. There is no need to have someone acting Benjamin. The practical problem in many churches is the lack of a suitable elevated area where a person (skilled in miming) could act this part. He would need to be clearly visible (and preferably also spotlighted). In our first use of this drama, the simple approach was taken.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Capernaum. In the atrium of a Roman house, two of the servants of Gaius, one of the Roman officers, meet with grave concern.

HALDAI: I’m worried about Benjamin, Azor.

AZOR: So am I, Haldai. I think he’s got worse since our master, Gaius, left.

HALDAI: Did he say where he was going?

AZOR: Something about going to find Jesus.

HALDAI: That’s the teacher from Nazareth, isn’t it?

AZOR: Yes. An amazing person, so I hear.

HALDAI: I would like Gaius to meet Jesus.

AZOR: Why do you say that?

HALDAI: I think we’re fortunate to have him as our master, and not one of the other Roman officers.

AZOR: He is strict, of course. Expects instant obedience!

HALDAI: A person in his position has to be. Somehow with Gaius, I don’t mind. There’s something about his attitude.

AZOR: Don’t get me wrong, Haldai. I like the man myself. And he surely has an interest – almost a sympathy – for our religion.

HALDAI: That’s an understatement. He paid for that synagogue to be built, remember.

AZOR: Listen to Benjamin now. He’s really in a bad way. His breathing’s kind of funny.

HALDAI: Poor Benjamin! Gaius has really been kind to him. Sounds as if he’ll be dead before Gaius gets back!

AZOR: Did Gaius say why he wanted to see Jesus? I mean, with Benjamin so sick…

HALDAI: It’s said the Teacher heals the sick.

AZOR: I guess that’s OK if it’s something that isn’t life-threatening. If Benjamin dies, Gaius ought to be here. Do you think Jesus will come to this house?

HALDAI: From what I’ve heard of Jesus, I think He will. He seems to accept everybody – Jew and Gentile. The local Pharisees aren’t too happy about that, I hear.

AZOR: Listen to Benjamin now.

HALDAI: He’s stirring!

AZOR: But he’s too weak to move. Dying…

HALDAI: He’s stretching!

AZOR: I don’t understand it…

HALDAI: He’s getting out of bed… Benjamin!

AZOR: I don’t understand it at all!

Narrator: What happened? Did Gaius get to see Jesus? Why hadn’t Jesus come? How did Benjamin so mysteriously get better? We read about it in Luke 7.1-10.

Reader: Luke 7.1-10.

Happiness

––––––––––––––––––––––––––––––––––––––––––––––––

What was the background of the Beatitudes? What were the personal struggles of the ordinary people whom Jesus addressed? This drama paints a partial picture of some of the people who could well have been among those to whom Jesus first said, “Happy are those who…”

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Market day in Capernaum and Hannah and Miriam are on their way home.

HANNAH: Hot day at the markets, Miriam!

MIRIAM: Yes, Hannah. Ezzai’s fish were smelling none too fresh!

HANNAH: Something in the vegetable stalls was definitely off!

MIRIAM: We’ll just have to go home and do the old miracle again, won’t we?

HANNAH: How do you mean, Miriam?

MIRIAM: We’ve got to make something out of nothing, don’t we? Our menfolk will expect to be fed just the same, Hannah – food or no food!

HANNAH: And we have to strike the best bargain we can – money or no money! I’ve heard you talk about “doing the old miracle” before. It somehow reminds me of something…

MIRIAM: Just a saying! Comes from Grandma, I think. She lived in really hard times!

HANNAH: Your family has a fascinating history, Miriam. But it wasn’t that! Your mention of “miracle” stirred another memory…

MIRIAM: Not about that Teacher, Jesus, who was here a few weeks back?

HANNAH: Thanks! Yes! That’s right! Jesus! Thanks! I’d forgotten the name.

MIRIAM: But not the man, surely – nor his teaching – nor his miracles…

HANNAH: Nor his miracles!

MIRIAM: Crowds are following to hear every word he says.

HANNAH: And bringing their sick for him to heal.

MIRIAM: Jacob my husband wants to go to the mountain near Hattin to hear him. It seems he’s heading that way!

HANNAH: We need something! We all do!

MIRIAM: I don’t know about you, Hannah, but when the Scripture is read in the synagogue lately I feel devastated!

HANNAH: Oh?

MIRIAM: I keep trying, but I’m never good enough. I’m just poor in God's sight!

HANNAH: Now, now, Miriam! You’re a good woman! Stop putting yourself down!

MIRIAM: Poor, I tell you! Sometimes, Hannah, when Jacob and the children are away, when I’m sweeping out the house, I weep over it! Yes, I do, Hannah! I weep because I am so poor! So poor in God’s sight!

HANNAH: Stop putting yourself down! Don’t take it all so much to heart! Assert yourself! Think positive!

MIRIAM: I sincerely want to do right, but the Lord is holy – how can he be merciful How can he forgive?

Narrator: Not long afterwards Miriam and Jacob joined the crowds that were following Jesus. Let’s hear what he said in Matthew 5.1-12.

Reader: Matthew 5.1-12.

Following Jesus

––––––––––––––––––––––––––––––––––––––––––––––––

Menam, Jezra and Perez are independently in Samaria on a common quest – to find the Teacher, Jesus. They must have been in earnest, for, as Jezra says, “Samaria is not a usual meeting-place for Jews!” In presentation, all three characters should exhibit a reluctance to reveal their real reason for being in Samaria. In the drama, Menam represents the man of Luke 9.57 of the scripture reading. Jezra is the man of v. 59 – with an assumption that his father is really quite fit and well at this stage. Perez depicts the man of v. 61. The meeting of these three then sets the scene for the scripture reading.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Menam, Jezra and Perez meet along a country road in Samaria.

MENAM: I say! Jezra and Perez! Fancy meeting you here!

JEZRA: A bit of a surprise to see you too, Menam! Samaria is not a usual meeting-place for Jews!

PEREZ: I agree, Jezra. We avoid the place like the plague – go on the other side of Jordan rather than through Samaria when going from Galilee to Jerusalem.

MENAM: So why are you here, Perez?

PEREZ: I can ask you that question too, Menam! or Jezra here!

JEZRA: I was – ah – sort of – ah – trying to catch up with this Jesus!

MENAM: You’re not interested in him, are you, Jezra?

JEZRA: Well, he has made a big hit, wouldn’t you agree?

PEREZ: Our Jewish leaders are understandably cautious, but I don’t mind admitting that I’ve never heard anyone teaching as he does!

MENAM: Sounds as if I’m safe to say why I’m here – I’ve decided to follow Jesus!

JEZRA: You mean – really follow him?

PEREZ: …wherever he goes?

MENAM: That’s right! I feel he’s got the answers! I’ve always wanted a Rabbi to follow, but couldn’t quite trust the others I’ve heard.

PEREZ: Jesus is like a breath of fresh air.

MENAM: Finding the truth gives a sense of safety and security for all of life.

JEZRA: I wish I could follow Jesus like that!

MENAM: Why not? You’ve come a long way in search of him!

JEZRA: It’s my father! Family business always comes first!

MENAM: But he let you come this time…

JEZRA: …and expects me back in a couple of weeks. Perhaps when he’s gone, I’ll be free to make my own decisions – but that’s years away!

PEREZ: Well, I haven’t come ready for that sort of commitment, Menam, but it sounds good to me. As I said before, Jesus is like a breath of fresh air.

MENAM: So we’ll go together to Jesus and say, “We want to follow you, sir!”

PEREZ: Not quite so quickly! I’m not the eldest son, so I’m not bound like Jezra is.

MENAM: Then why wait?

PEREZ: I’m quite firm in my decision to follow Jesus – I think – but it’s only fair to talk it over with the folks at home and say goodbye!

MENAM: Here are Jesus and his disciples now.

Reader: Luke 9.57-62.

That Lunch

A Dialogue for Mothers’ Day

Narrator: There was excitement in Capernaum and young Jabez had been out to investigate. An inquisitive lad of ten, there was not much that happened without his knowing all about it. Now he was wasting no time as he hurried back home…

JABEZ: Hey, Mum. Guess what’s going on now!

MOTHER: I’m not sure, but it must be to do with this Teacher, Jesus. He’s been back in town again, I hear.

JABEZ: That’s history, Mum! When he came back from Jerusalem, he didn’t stay long – got in a friend’s boat to cross Lake Galilee.

MOTHER: Then what’s the stir in the city, Jabez?

JABEZ: The people want Jesus. They want to be near him, to watch him, to listen to him…

MOTHER: He’s a very wonderful man, Jabez!

JABEZ: I want to be with him and hear him too, Mum.

MOTHER: I’m so glad. He’s so welcoming to everyone – his words are so deep for the wisest teachers, yet so simple and clear for us all.

JABEZ: Does that mean I can go with them, Mum?

MOTHER: What do you mean, Jabez?

JABEZ: A whole lot of people are going to walk around the lake to where Jesus lands. Some have set off already. They don’t think it will be far. I should be back by lunch.

MOTHER: I really want what’s best for you, son, but you’re only ten. Will there be one of the men for you to go with? I’d be happier if…

JABEZ: Micah said he’d look after me!

MOTHER: All right then. But wait till I pack some lunch for you.

JABEZ: But Mum!!! The others will go without me! Micah said we should be back by lunch time.

MOTHER: Micah is a fine man, but I know what happens when you are with Jesus! You hang onto his every word – and forget all about the time! Then, before you realise it, my growing son is hungry again! It mightn’t seem far when you’re going there, but it’s a long, long way when you have to come back on an empty stomach!

JABEZ: O.K., Mum.

MOTHER: Bring your little basket here. I baked these nice fresh bread rolls this morning. You’d better take five of them. And I cooked these two extra fish. Pop them in too.

JABEZ: Yummy! I’ll probably bring them home with me for lunch, but thanks anyway, Mum!

MOTHER: ’Bye now, Jabez. You listen to Jesus and tell me every word he says.

JABEZ: ’Bye, Mum.

Narrator: Micah was waiting and Jabez set off with the crowd to find Jesus. At first he was very self-conscious about his little lunch basket, but he soon forgot as the talk turned to Jesus, the people he had healed, the things he said.

Jabez remembered his mother’s words, “He’s a very wonderful man, Jabez.” “I know that,” he thought to himself, “and I’ve got a beaut Mum!”

Reader: John 6.1-13.

The Bread of Life

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue follows on from That Lunch. It could in fact be used on the following Sunday, though originally we have not done so. How could people’s interest be focussed, not on more food – or another miracle – but on Jesus and his teaching?

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Jabez is a young lad of ten who lives with his mother in Capernaum. He went with Micah, a family friend, to hear Jesus on the other side of the lake. Jesus used the lunch his mother had packed – five barley loaves and two fish – to feed the great crowd. Micah took Jabez home, but with a promise to come back for him in the morning, “if it’s OK with Mum”, so he could hear Jesus again. They join the crowd looking for Jesus near Capernaum.

Reader: John 6.25-33.

MICAH: That lunch of yours has brought everyone back together again, Jabez!

JABEZ: It’s not my lunch that has brought them, Micah – but Jesus!

MICAH: That’s right! What I meant is that many of them want more food – or another miracle…

JABEZ: …instead of Jesus and what he says! I always love the story about the manna – why did they bring that in, Micah?

MICAH: That was another time when God fed the people.

JABEZ: And that’s what’s happened here!

MICAH: I would have thought that was miracle enough for them. Yet they seem to be looking for extra proof!

JABEZ: Mum was amazed when I told her about my lunch!

MICAH: Be careful with that lunch she packed for you this morning, Jabez!

JABEZ: But that’s not what people need, Micah.

MICAH: You’re right, Jabez! They need Jesus!

Reader: John 6.34-40.

The Man Born Blind

––––––––––––––––––––––––––––––––––––––––––––––––

The Man Born Blind was written specifically to help in the presentation of John chapter 9. This is a rather long reading, yet we miss much of its thrust because we usually only take a segment of it. The congregation can manage the length of the reading much better when it is broken by dialogue. The neighbours of “the man born blind” in fact are providing reflection on the events of the passage before the reading moves on.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: John 9.1-12.

JACOB: He is our neighbour, Miriam, no doubt about it.

MIRIAM: Blind since birth. I remember, Jacob, the great anguish of his mother as they realised their new baby was blind.

JACOB: Took them some time to accept. But they are fine people, and he has grown into a fine man.

MIRIAM: It’s amazing what he is able to do for himself, yet – it has troubled him that all he can do to help support his old parents is sit and beg.

JACOB: But now he can see! I can hardly believe it! What a difference that’s going to make.

MIRIAM: Healed by the man called Jesus.

Reader: John 9.13-17.

MIRIAM: I don’t think they should have taken him to the Pharisees, Jacob.

JACOB: They’re suspicious of Jesus, aren’t they, Miriam?

MIRIAM: I’m so happy for him that he can see.

JACOB: But it’s the Sabbath, so naturally they’ll use this to pick on Jesus. They seem to be at it all the time.

MIRIAM: Tried to get him to agree Jesus was a sinner for healing him on the Sabbath.

JACOB: But he said Jesus is a prophet!

MIRIAM: He’d better be careful, or they’ll get their teeth into him too!

Reader: John 9.18-23.

JACOB: We could have told the authorities everything his parents told them, Miriam.

MIRIAM: We could, Jacob.

JACOB: They were afraid to say anything else.

MIRIAM: If they knew anything else!

JACOB: I suppose the real tack was to try to get them to declare themselves.

MIRIAM: To give their opinion of Jesus?

JACOB: Yes. But they’re tight-lipped.

MIRIAM: I know they are impressed with Jesus.

JACOB: But of course!

Reader: John 9.24-34.

JACOB: Did you hear that they have expelled him from the synagogue?

MIRIAM: Expelled him?

JACOB: Yes. He called himself a disciple of Jesus. Thought perhaps they might like to be his disciples too!

MIRIAM: That was either bold or ignorant!

JACOB: Apparently said Jesus must have come from God.

MIRIAM: They wouldn’t like that!

JACOB: So they cast him out!

MIRIAM: Yet he hasn’t actually seen Jesus. Has only heard him speak.

JACOB: Before he was healed?

MIRIAM: I wonder what he will think when he sees Jesus face to face.

JACOB: If he can find him!

Reader: John 9.34-41.

Matthew

––––––––––––––––––––––––––––––––––––––––––––––––

Matthew introduces us to three Pharisees, Ezra, Nathan and Obed, who also appear in some later dramas. Living in Capernaum, away from the centre of things in Jerusalem, they have taken a responsibility to ensure that everything is done decently in “Galilee of the nations”. Their concern in this and later dramas is about Jesus – what he says and does, who he claims to be. Of the three, Nathan is always less negative than the other two.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Matthew 9.9.

Narrator: Three Pharisees, Ezra, Nathan and Obed, were coming into the tax office at Capernaum – just as Matthew came out with Jesus.

EZRA: What’s his smile about? First time I’ve ever seen Matthew smile!

NATHAN: Something Jesus said, I suspect.

OBED: So that’s this new teacher from Nazareth!

EZRA: You hadn’t seen him before, Obed?

OBED: I hadn’t, Ezra. What do you make of him?

EZRA: Cautious. As you know, my motto is,

“Suspicious though I seem to be,

’Tis better now to wait and see.”

NATHAN: In fairness, I should add that he has already made a rather big impression!

EZRA: Nathan here is not so cautious!

NATHAN: Fair go, Ezra! I didn’t say I support him. But I do think he deserves a fair hearing.

OBED: Suspicious or fair go – which is it to be? Here we are, far away from Jerusalem. I guess it’s up to us, the local Pharisees, to check things out.

EZRA: Well, here’s our first chance!

NATHAN: I get you, Ezra. For starters, what’s he doing with Matthew?

EZRA: Good question!

OBED: Well, we have to associate with Matthew ourselves…

EZRA: Officially. Strictly on business. Not socially!

NATHAN: Jesus and Matthew smiling… I see what you mean! Looks like social contact!

OBED: Let’s follow them to check this out!

NATHAN: Some of Matthew’s friends – tax collectors and other outcasts – are going to his house too!

EZRA: Looks bad! We ought to shun such people, not eat with them!

Reader: Matthew 9.10-13.

Come and Rest

––––––––––––––––––––––––––––––––––––––––––––––––

Come and Rest imagines a conversation between two women, Ranah and Ornah. This sets the background for the words of Jesus in Matthew 11.28-30.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was Capernaum, near the market place. Ranah and Ornah, their baskets full of the food they had purchased, were on their way home.

RANAH: I always enjoy going to the markets, Ornah. You meet so many people.

ORNAH: Catch up on the news, too. It’s no good just being cooped up in the house, Ranah, is it?

RANAH: I agree. I do hope Miriam’s young lad gets better soon.

ORNAH: Doesn’t sound too good. There’s so much sickness around. It’s bad news, really.

RANAH: You know, Ornah, too much thinking about life can get you down.

ORNAH: What was it the Rabbi read out in synagogue last sabbath?

RANAH: You mean about “a time to live and a time to die"”

ORNAH: Yes. “Life is useless, all useless…”

RANAH: Something depressing about that. Even Solomon in all his glory has his down moments.

ORNAH: But it’s true to life, Ranah! Just think about it. We’ve been to the markets today. We go to the well to draw some water. We cook meals for our husbands and hungry children. We sweep the house, tidy up, wash the clothes… and what will tomorrow bring?

RANAH: My husband gets very worried. The taxes to Rome have gone up so much. Our family budget is just so tight. He has work now, and, it seems, will do for some time. But the land has been occupied by the Romans for so long.

ORNAH: I get worried about the widows. We are fortunate with our strong husbands. A widow’s life must be so miserable!

RANAH: And what’s worse, the tax-collectors don’t give them any consideration at all!

ORNAH: Tax-collectors! They only think about themselves. What I would like to see happen to them…

RANAH: Careful, Ornah, we’re not supposed to think that about people!

ORNAH: I know, Ranah. And that’s the other thing – we can’t do anything without feeling guilty!

RANAH: We’re supposed to be God’s people, but don’t deserve to be!

ORNAH: When the Scriptures are read, I feel uncomfortable.

RANAH: Those Pharisees seem to multiply all the rules and make us more uneasy.

ORNAH: True. But I mean I get uncomfortable about what’s there, not what’s added.

Narrator: Jesus was about. They had heard stories about him. Let’s read what he said.

Reader: Matthew 11.28-30.

Washing Hands

––––––––––––––––––––––––––––––––––––––––––––––––

Washing Hands uses conversation between the three Pharisees, Ezra, Nathan and Obed, to sketch some of the background to the reading from Mark 7.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Mark 7.1-4.

EZRA: Do you notice these disciples of Jesus?

NATHAN: They’re rather a mixed bunch, Ezra, if that’s what you mean.

EZRA: Nathan, can’t you see? Here we are, the local Pharisees keeping an eye on Jesus – and you can’t see!

OBED: Nathan, they’re not just a mixed bunch, but a “mixed up” bunch!

EZRA: A good way of putting it, Obed – though I wonder if it’s only that!

OBED: Perhaps they’re being deliberately led astray?

EZRA: That’s my fear!

NATHAN: A number of them have been respected business people in the district!

EZRA: That’s not the point! Just look at them! Careless about washing their hands before eating!

NATHAN: Looked hygienic enough to me!

OBED: That’s not the point, Nathan! Up here in Galilee we are in contact with Gentiles all the time.

EZRA: No wonder it’s nicknamed “Galilee of the nations”!

NATHAN: So you don’t mean washing for hygiene, but ritual washing?

OBED: We have to wash away any contamination of evil.

EZRA: So – coming in from the market-place, where we may have to mix with Gentiles and all sorts of other undesirables…

OBED: …we have to wash our hands.

EZRA: That’s the teaching passed down from the ancestors!

NATHAN: Well then, let’s go direct to Jesus and ask him! It sounds pretty serious!

Reader: Mark 7.5-13.

At Caesarea Philippi

––––––––––––––––––––––––––––––––––––––––––––––––

At Caesarea Philippi gives reflections of two disciples, Philip and Thomas, on Peter’s confession about Jesus. What were the implications of this discovered truth? Surely it was only a matter of time now before the Jewish leaders accepted Jesus and opened the possibility of a whole new future for them all!

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Luke 9.18-20.

THOMAS: Peter answered well for us, Philip.

PHILIP: He did, Thomas. “The Messiah, the Son of God” … it’s almost scary to say it, but I think we’ve all come to believe it’s the truth about Jesus.

THOMAS: I’m glad Jesus asked us that question up here at Caesarea Philippi – away from the pressures of the officials!

PHILIP: You’re right! They’ve had all their own questions about who Jesus is, haven’t they?

THOMAS: Perhaps they see themselves as the keepers of the truth.

PHILIP: Or else they are afraid of their own position.

THOMAS: How do you mean?

PHILIP: It’s one thing officially looking out for God’s Messiah...

THOMAS: And checking out anyone who claims to be…

PHILIP: But when the Messiah actually comes, what happens to their role then?

THOMAS: So they may take a bit of convincing, but when they know the evidence, when they see what we have seen, when they know that Jesus isn’t out for his own thing…

PHILIP: I think they might get behind him!

THOMAS: I wonder what Jesus will do now.

PHILIP: Well, if Peter is right, I would expect him to have a grand plan.

THOMAS: You mean – to do with the Kingdom of heaven?

PHILIP: I think Jesus is about to reveal himself.

THOMAS: To everybody?

PHILIP: think so. And the elders, the chief priests and teachers of the Law will all get behind him!

THOMAS: And the whole Jewish people will acknowledge that their Messiah has come!

PHILIP: And the Roman authorities find themselves kicked out of the land…

THOMAS: And Jesus is crowned as King of the Jews…

PHILIP: And we become like his inner cabinet…

THOMAS: Wow! Sounds great!

PHILIP: But wait! Listen!

Reader: Luke 9.21-27.

Who is the Greatest?

––––––––––––––––––––––––––––––––––––––––––––––––

Who is the Greatest? could be used soon after At Caesarea Philippi, though it was not written for this purpose. The incident at Caesarea Philippi is well enough known for the mention to evoke its own memories. The affirmation of Jesus as Messiah, the Son of God, has implications for them that were hinted at in the previous drama. In spite of what Jesus has said about suffering and dying, they seem unable see their future in terms other than human greatness. So – who will be the greatest of them? Peter – the first to be called to follow? the one having just made this great affirmation? John – the “beloved disciple”? But why not Philip – the one with “no special claim for consideration” except just that?

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Luke 9.37-45.

Narrator: Jesus and his disciples were on their way to Capernaum. Peter, John and Philip were discussing the events of the past days – the things that Jesus had said and done…

PETER: He just said it again, Philip.

PHILIP: He did, Peter. “The Son of Man will be handed over to men who will kill him. Three days later, however, he will rise to life.”

PETER: What do you think, John?

JOHN: I don’t understand it at all, Peter. Remember how you said that Jesus is the Messiah, the Son of God?

PETER: Up at Caesarea Philippi.

PHILIP: What he’s said just now doesn’t make sense if he’s really the Messiah!

JOHN: I think he said that before, didn’t he, just after you said he is the Messiah?

PETER: You’re right, but I didn’t understand it then, and I still don’t!

PHILIP: And I’m not game to ask him, either!

JOHN: I’ve been thinking lately that it’s good for us that we’ve been picked as his disciples.

PHILIP: Can’t you imagine what that means for us when he reveals himself publicly?

PETER: We’ll have to go down to Jerusalem. He would have to take the throne of David there.

JOHN: That will put us in his inner cabinet!

PHILIP: Which one of us will be first in his Kingdom?

PETER: Well, I was the first one he called to follow him.

PHILIP: With Andrew.

JOHN: But I think I’m closest to him. I get to sit next to him at meals.

PETER: That’s because you push in!

JOHN: I don’t shove – anyway, Jesus doesn’t mind me being close to him!

PHILIP: Your brother, James, is a bit pushy, too! Anyway, I think you’re both wrong. If you’ve been listening to Jesus, I’ve got a better chance than either of you.

PETER and JOHN: You?

PHILIP: Yes, me!

PETER: Of all the extravagant, self-centred…

JOHN: Philip, admit it! You’ve got no special claim for consideration!

PHILIP: I think that, with Jesus, it may be to my advantage!

PETER: Preposterous!

JOHN: I’m more clear, definite, out-spoken...

PETER: But don’t forget what you said before!

JOHN: What do you mean?

PETER: You acknowledged that I was the one who said Jesus is the Messiah.

PHILIP: But you were speaking on behalf of all of us!

PETER: But I said it. I was the leader.

JOHN: But you – we – were saying something about Jesus, not about you.

PHILIP: And Jesus has made it clear that the power to open and shut is for all of us, not just for you!

JOHN: When Jesus called two of the sons of Zebedee, I knew it!

PHILIP: Knew what?

JOHN: Knew that I was to be the one on his right hand and James on his left in his Kingdom!

Narrator: So the conversation continued. The other disciples heard it and were incensed. Each felt his own claim to be the greatest in the Kingdom.

Reader: Luke 9.46-48.

The Good Samaritan

––––––––––––––––––––––––––––––––––––––––––––––––

The Good Samaritan is a beautiful “human interest” story whose driving force is lost to modern hearers who don’t understand the background of relationships between Jews and Samaritans. In the past, preachers have tackled this in one of two ways. We have either gone into an explanation of the presence of the Samaritans in Palestine and the Jews’ deep resentment and hatred towards them, or made, say, a Vietnamese refugee the good Samaritan to convey the “feel” for modern Australian hearers. The incident itself – on a road notorious for brigand bands until very recent times – was typical enough for the first hearers. The shock to them was in the reactions of the priest and Levite – and the Samaritan! This drama, in contrast to most of the others, deliberately tells the story from the viewpoint of the innkeeper and his wife – on the way painting in the background and a suitable Jewish reaction – before the scripture passage is read.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: For many years now, Neziah and his wife Judith have run the inn along the road from Jerusalem to Jericho. At times it has been a lonely life, for the road is dangerous and wild bands hide in caves along the way to molest travellers. It is just over thirty kilometres from Jerusalem to Jericho, but the road is steep and narrow as it descends 1000 metres in altitude. Travellers are always glad to stop, sometimes for food and lodging, sometimes just to gather information about the safety of the road.

JUDITH: It’s been a bit quiet lately, Neziah.

NEZIAH: The word is out that another band of wild and lawless men are at work. Only on the gravest necessity will people come through – and then often in groups.

JUDITH: I don’t understand why the Roman soldiers don’t patrol the road more often. It should be in their interests to keep down lawlessness!

NEZIAH: They do round up some rebels here from time to time – make a public example of them – nail them to crosses – then things are better for a while!

JUDITH:But they don’t keep it up. Then other bands come in and it's as bad as ever!

NEZIAH: The Roman patrols are always safe – and I don’t think they worry too much about us! Anyway, perhaps it serves their purposes to have a road like this!

JUDITH: Serves their purposes?

NEZIAH: If they don’t patrol it too much, it’s almost certain they will be able to catch any criminal they want here!

JUDITH: That fellow who was brought in this afternoon – he was in a bad way!

NEZIAH: Immer the priest dropped by earlier in a big hurry – had spotted some evidence of another robber band.

JUDITH: Must have passed this fellow, surely?!

NEZIAH: Saw no one – or so he said!

JUDITH: You were talking to Shallum the Levite around lunch time too!

NEZIAH: Not much more information from him, either. After all, I could hardly say, “By the way, you didn’t see someone lying beaten up and half-dead beside the road by any chance, did you?”!

JUDITH: What would they have done if they had seen him?

NEZIAH: What would we have done ourselves?

JUDITH: Hurried on, I guess!

NEZIAH: I think you’re right!

JUDITH: Who was the fellow who brought him in?

NEZIAH: Don’t know his name! Comes through here from time to time!

JUDITH: And you don’t know his name?

NEZIAH: He’s… he’s a… Samaritan!

JUDITH: Oh… I see!… We gladly give our charity to this injured Jew. But – brought here by a Samaritan!

NEZIAH: Not charity, Judith! The Samaritan has paid us well – and offered to pick up the tab if it costs us any more!

JUDITH: Really?!

Reader: Luke 10.25-37.

Martha

––––––––––––––––––––––––––––––––––––––––––––––––

Martha is a short monologue. In our first presentation, it was memorised and acted very effectively. A shawl, a duster and a little basket with food helped create atmosphere. If you expect action, you will, of course, need a roving microphone. It can be presented simply as a reading – without props. However, though short, it is a demanding piece and deserves one of your most expressive readers.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Luke 10.38-39.

MARTHA: I’m so glad to see Jesus again. Now, let me see – we’ve got leeks and garlic and dates. Some roast lamb wouldn’t go amiss. I might have to use some left-overs – but I don’t like to do that for Jesus! It’s got to be something special – just for him! So perhaps instead of warming up that roast lamb from yesterday, we might have some fresh fish. That would be nice! I’d better send Mary down to the fish market.

Oh… she’s sitting at the feet of Jesus listening to him! Fine for her, but not fair for me! I’m sure it would be nice to listen to Jesus, but we don’t have time! There’s a bit more dusting and sweeping to do. Only one jar of water – I know it’s enough, but for a special guest we must go to the well and draw some fresh. The herbs bought yesterday would do at a pinch, but I don’t like it when the visitor’s as important as Jesus! Amazing how those flowers have lasted. Three days old and looking as fresh as new. Of course, I know – and Mary knows – that they aren’t as fresh as new at all. We need some new flowers!

Oh... she’s still sitting at the feet of Jesus listening to him! Fine for her, but not fair for me! We don’t have time to listen to Jesus – he’s too important a guest by far. I can’t cope! I can’t stand the injustice of it! I’ll just have to break in! I must have Mary’s help!

Reader: Luke 10.40-42.

On the Lake

––––––––––––––––––––––––––––––––––––––––––––––––

On the Lake and The Storm are two different dramas based on the same incident. The latter leaps straight into the action – full of the tension, danger and excitement. The former begins where the scripture passage ends – with the question of who Jesus is. The two were written on different occasions and have both been included here without any attempt at merging the accounts or reconciling the details. In both dramas it is important that the voices be raised above the storm and in urgency.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Lake Galilee was calm and peaceful, a good place to get away from the pressing crowds. The fishing boat was quietly cutting through the water. Jesus was fast asleep.

JAMES: Peter’s boat is in good shape, John!

JOHN: Certainly is, James. No creaks and groans. Handles well in this light breeze.

JAMES: Performs well in heavy winds too, so Andrew tells me.

JOHN: Ever since the crowd came to hear Jesus teaching on the mountain, he has been flat out with people and their needs!

JAMES: I don’t know how he keeps it up! It’s good to see him getting some sleep now.

JOHN: It was incredible how quickly he went out to it!

JAMES: That’s right! He gives people all his attention. Really feels deeply with them in their problems. There’s never anything casual about healing someone. It’s as if his whole personality is focussed on that one person!

JOHN: That’s what makes it so exhausting! But if it was me, I’d keep mulling over it all for hours and never get off to sleep!

JAMES: It’s as if – having given his all to people, he doesn’t need to give them any more, just now. Certainly, he must need that sleep!

JOHN: You know, James, following Jesus is full of surprises. I’m beginning to wonder if we really know who he is!

JAMES: All those healings – right before our eyes!

JOHN: Well, that side of things is amazing, but…

JAMES: And the way he relates to people!

JOHN: I was thinking about some of the people – like the leper along the road…

JAMES: That was kind of scary – he actually touched him – and he was healed!

JOHN: And that Roman officer…

JAMES: He was willing to go into a Gentile house! Said he had never found anyone in Israel with faith like this!

JOHN: A leper and a Roman officer… Then when we were about to set off in the boat, a teacher of the Law comes and – with no special asking from Jesus, like us – says he wants to follow Jesus wherever he goes!

JAMES: And Jesus didn’t grab him and encourage him. Gave him some tough facts – wonder if we’ll ever see him again!

JOHN: Can’t you see what I’m trying to say, James? A leper and a Roman officer are helped. A teacher of the Law is faced with the toughness of following Jesus!

JAMES: He is different, John! And just look at us – an unlikely collection of disciples for any Rabbi! I wonder who he’ll call next.

JOHN: Hey, look at the water over there! A storm’s brewing!

JAMES: Nothing Peter can’t handle! Choppier than I’ve seen it in a long time, though!

(speaking with louder voices)

JOHN: A dangerous one! We’ll have trouble making it – look at those waves!

JAMES: We’re starting to ship water! I’ll help Peter and Andrew get the rigging down. You go get Jesus!

JOHN: He’s still asleep!

JAMES: Well wake him then! We need his help too!

Narrator: Help? What help? To fasten the rigging? To start bailing? To try to balance the boat against the fury of the storm? How could Jesus help the experts at their own game? But the situation was desperate. We read what Jesus did in Mark 4.39-41.

Reader: Mark 4.39-41.

The Storm

––––––––––––––––––––––––––––––––––––––––––––––––

On the Lake and The Storm are two different dramas based on the same incident. The latter leaps straight into the action – full of the tension, danger and excitement. The former begins where the scripture passage ends – with the question of who Jesus is. The two were written on different occasions and have both been included here without any attempt at merging the accounts or reconciling the details. In both dramas it is important that the voices be raised above the storm and in urgency.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Mark 4.35-37.

PETER: Thomas, over here! Grab that bucket and start bailing like mad!

JOHN: Nathanael, give me a hand to get this sail down!

ANDREW: Bartholomew, stop panicking! Move over to that side of the boat! Yes – even it up! So we don’t go in!

JAMES: Judas, can’t you see John and Nathanael are having strife with that sail? It has to be tied up so it won’t flap all over the place!

PETER: One of the ropes holding the mast has worked loose. I need another three over here right away! James, you come too – you know the ropes!

ANDREW: Worst waves I’ve seen in a long time! One, two, three buckets out – where’s the fourth bucket? We need it urgently!

JOHN: It got washed overboard with the first big wave! It should be trailing there on its rope – if the rope hasn’t broken!

JAMES: Philip, make yourself useful over here, will you? We’re having trouble with this rope! If the mast goes, the whole boat could break up!

ANDREW: Here’s another bucket, Thaddeus! Left hand on the rim, right hand on the bottom, and shovel the water out! Get the idea?

JOHN: Hey! We’ve forgotten about Jesus! Where is he?

Reader: Mark 4.38-41.

On the Sabbath Day

––––––––––––––––––––––––––––––––––––––––––––––––

On the Sabbath Day presents the three Pharisees, Ezra, Nathan and Obed “comparing notes” about Jesus. So far from the centre of things, they have taken responsibility to keep a check on what goes on in Galilee, and at the moment that concern focuses particularly on Jesus. This then becomes the context for their comments as Jesus and his disciples walk through the grain fields on the Sabbath.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was the Sabbath again and three Pharisees, Ezra, Nathan and Obed, were in deep conversation.

EZRA: I’m worried about Jesus, this new teacher from Nazareth.

NATHAN: So am I, Ezra. Did you hear what he said in Chorazin the other day?

OBED: Do you mean, Nathan, about how terrible it would be for them in the day of judgment?

EZRA: He spoke that same judgment, Obed, on Bethsaida and Capernaum, too!

NATHAN: Said that Tyre, Sidon and Sodom would have repented of their sins if they had seen the miracles of our day!

OBED: By the way, have you heard that the other strange character, John, is in prison?

EZRA: I guess you mean the baptiser, Obed. He was on about this “repent of your sins” too, wasn’t he?

OBED: I didn’t like him! He seemed to think everyone – not just Gentiles, but Jews too – not just the scum of our people, but even the best Pharisees – everyone needed to repent!

EZRA: Well, Obed, I think Jesus is cut out of something of the same mould!

NATHAN: Except he is different, Ezra! He seems to be teaching a lot more – and healing. There's something about his personality and presence!

OBED: Watch it, Nathan! You’ll get caught if you’re not careful.

EZRA: Fair enough.

OBED: For starters, I’m concerned about the way he hob-nobs with tax-collectors and sinners. We’ve got to watch him on this one!

EZRA: Agreed, Obed. But today is the Sabbath, and he has me jittery there too.

NATHAN: Hey! it looks as if he’s going for a walk in the wheat-fields with his disciples!

EZRA: Nathan, we’d better check they don’t go any further than a legal Sabbath day’s journey!

OBED: And we’d better check, too, that his mixed-bag of followers don’t start “harvesting” – you know, picking the odd head of wheat to chew!

NATHAN: I sometimes wonder who Jesus thinks he is.

EZRA: And I wonder myself just who he really is!

OBED: Let’s get going…

Narrator: So off they went to “shadow” Jesus and his disciples. We read in Matthew 12.1-14 what happened on that Sabbath day’s walk.

Reader: Matthew 12.1-14.

The Sower

––––––––––––––––––––––––––––––––––––––––––––––––

The Sower assumes that “apparently the locals know all about it!”, in the sense that the parable of Jesus touched very closely on things that had actually happened in their locality. Jesus was relating to the collective memory of a farming community. But, in a more important sense, the locals don’t know all about it! And Thomas and Philip are worried because they as disciples of Jesus don’t understand it either! For presentation, it would be helpful to have two microphones – one for the Reader and another for Philip and Thomas.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Matthew 13.1-9.

PHILIP: Great story, Thomas!

THOMAS: Jesus tells fantastic stories, Philip!

PHILIP: Apparently the locals know all about it!

THOMAS: What do you mean?

PHILIP: One of them always has trouble with the pathway – has a pathway on two sides of one of his paddocks – can’t avoid some seed spilling over there. The hungry crows are just waiting there for a feed!

THOMAS: He must be lucky! The birds can be quite a problem anyway!

PHILIP: And one of the other farmers around here just hasn’t cleared his ground properly.

THOMAS: I heard that too! Someone said he must have rocks in his head, and if he cleared he’d have a good fence.

PHILIP: Not long back one of the locals sent his sons out to do the sowing. The lazy fellows didn’t clear away all the thorn bushes but – out went all the seed!

THOMAS: I like Jesus’ stories, Philip, but why does he tell them?

PHILIP: I’ve wondered that too, Thomas. It’s so different from when he’s talking about the Kingdom of God or about prayer or something else…

THOMAS: Is there any clue in the Scriptures?

PHILIP: Nathanael was saying something about what God expects of his people – about Israel as the vineyard of the Lord, I think.

THOMAS: But this story is about wheat, not grapes! Why don’t we ask Jesus?

Reader: Matthew 13.10-17.

PHILIP: So the parables, these stories Jesus tells, are a kind of illustration of the truth for people who cannot bear it yet.

THOMAS: That seems to be it. Tell them directly and they won’t understand. But tell them a story and they’ll remember the story.

PHILIP: Then later, when they are ready, it will all come back to them and be clear to them.

THOMAS: One problem, Philip.

PHILIP: What’s that, Thomas?

THOMAS: Jesus said the secrets of the Kingdom are given to us, that we understand them.

PHILIP: He did say that, didn’t he?

THOMAS: Well… I got the story, like the crowd… but… what does it mean?

PHILIP: Listen… I think Jesus might tell us.

Reader: Matthew 13.18-23.

The Weeds

––––––––––––––––––––––––––––––––––––––––––––––––

The Weeds follows on the previous drama and could be used the following Sunday. However, the parable of the Sower is well enough known, so that, with the help of the initial reference, such an arrangement is not essential. The possible benefit here in using it a week later is that it continues to build on the teaching concerning parables.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Jesus has just explained to his disciples his story about the man who sowed his seed in different kinds of soil. Philip and Thomas liked the story and now understand a little more about “the secrets of the Kingdom”.

THOMAS: That makes it clear, Philip. I think I get it now.

PHILIP: A little clearer anyway, Thomas.

THOMAS: But one thing puzzles me still.

PHILIP: What’s that?

THOMAS: The seed that fell along the path – it almost seems like the sower’s fault! Careless, from what I have heard!

PHILIP: Same for the rocky ground too, I guess!

THOMAS: The seed among the thorn bushes didn’t have a chance! So why sow it there?

PHILIP: And what credit to the good soil?

THOMAS: You see the problem then, Philip?

PHILIP: I certainly do, Thomas! But I have an idea that each of these stories is trying to get one point across.

THOMAS: You mean it can’t answer all the questions at once?

PHILIP: Why should it? In this story, the seed – the word of the Kingdom – is all good and all of it has the potential to produce a hundred times.

THOMAS: Hey! That’s quite a point! All could produce a hundred times! Ah – but it doesn't!

PHILIP: Just look at the faces of people as they listen – even there you see it all illustrated!

THOMAS: That’s right! It’s “in one ear and out the other” with some of them – that’s for sure!

PHILIP: And some people are forever trying new rabbis. No one can ever depend on them – they are so superficial!

THOMAS: And the worries about life and the love of riches… very penetrating comments!

PHILIP: But I somehow feel it needn’t be that way.

THOMAS: How do you mean?

PHILIP: I think it’s meant to be possible for everyone to bear a hundred times.

THOMAS: But Jesus has just said it doesn’t happen that way, hasn’t he?

PHILIP: True – that’s how people seem to respond! But does God really mean it to be that way? The individuals themselves are responsible.

THOMAS: And there’s the enemy too – the evil one!

PHILIP: Hmm... I sometimes get the feeling there's a struggle going on. Jesus is sensitive to it. We hardly notice.

THOMAS: Better listen! Here’s another story.

Reader: Matthew 13.24-30.

THOMAS: That’s a bit different from the story of the sower, Philip!

PHILIP: The enemy figures a lot more this time!

THOMAS: And there’s severe judgment to follow!

PHILIP: We had better ask Jesus what it all means.

Reader: Matthew 13.36-43.

The Epileptic Boy

––––––––––––––––––––––––––––––––––––––––––––––––

The Epileptic Boy imagines the scene with the nine disciples who didn’t go up the mount of transfiguration. Scripture records the complaint of the distraught father who had brought his son to the disciples “but they could not heal him”. What had those disciples thought and felt about it all?

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Jesus was not there with them. He had taken Peter, James and John and gone up a high mountain. Philip and Andrew are discussing their failure to meet a need in the absence of their Master.

PHILIP: This boy has epilepsy, Andrew. We ought to be able to heal him.

ANDREW: He is a bad case, Philip. Look at him. See his scars… he’s had fits like that before and fallen into the fire.

PHILIP: His father is really concerned. He’s rescued him from drowning too, so he told Thomas.

ANDREW: You said it was epilepsy, Philip… It certainly has those symptoms. But did you notice what happened when I began to say, “Come out of him”?

PHILIP: He frothed at the mouth and twisted and convulsed all the more!

ANDREW: I think his epilepsy is caused by demon possession. That’s why I tried saying, “Come out of him!”

PHILIP: But it didn’t work! In fact, he became worse for a while!

ANDREW: But why? Whenever Jesus says that, the person is healed.

PHILIP: Not always just at the instant. Sometimes the person goes into a terrible convulsion and calls out, screaming.

ANDREW: But in a few minutes it’s all over. The struggle is over. The person is at peace, healed.

PHILIP: Yes, it’s eerie! Not just like the sleep an epileptic might fall into after a fit, but the peace of someone healed, talking, chatting, normal again.

ANDREW: It scares me. I wish Jesus would come back. If only he were here now!

PHILIP: Why couldn’t we do it? You seemed to be using all the right words.

ANDREW: He seems to have a power that goes beyond just words!

PHILIP: There they are now – Jesus, and Peter, James and John.

Reader: Matthew 17.14-20.

The Rich Fool

––––––––––––––––––––––––––––––––––––––––––––––––

The Rich Fool recreates the scene between the two brothers, Bazra and Azor, concerning the inheritance of their father's business. Bazra is then the “someone in the crowd” in Luke 12.13. Be sure to select two people who can interact with some animation! May be linked with following dialogue Don’t Worry!

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Azor and Bazra, unlike some brothers, had grown up as best friends. They had both learnt their father’s trade and the family business was looking good. That is – until their father died.

BAZRA: You can’t do it, Azor. Dad meant us to share equally in his property when he died!

AZOR: You can’t prove that, Bazra! He said nothing, and certainly wrote nothing to that effect.

BAZRA: Didn’t he just? He trained us up to be equal partners in his business!

AZOR: You may have thought that, but unless it was stated in writing or spoken in the presence of witnesses...

BAZRA: Just because you’re the eldest…

AZOR: I do have responsibilities…

BAZRA: And I need security! I helped build the business up, remember?

AZOR: And I still want you as a partner in my business, Bazra!

BAZRA: Your business!

AZOR: Well, now that father has gone, it is my business!

BAZRA: Legally you may be right, but morally you’re wrong!

AZOR: I have already been generous to you – beyond legal necessity!

BAZRA: It’s fairness, not generosity, that I need – what is mine by right, not what your gracious benevolence may stoop to give!

AZOR: You won’t budge me, Bazra! You might as well stop trying!

Reader: Luke 12.13-21

Don’t Worry!

––––––––––––––––––––––––––––––––––––––––––––––––

Don’t Worry follows closely The Rich Fool. If desired, the two could well be used together on the one occasion, in which case the introduction to this drama would need to be modified or omitted altogether. There is no reason, of course, why the two may not be used on occasions separated from one another. As this drama highlights, worry is something that can affect all people, whether rich or poor.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Philip and Andrew have listened carefully as Jesus spoke to a man wanting a better share of his deceased father's property. Jesus went on to tell the man and those who were listening a story about a rich fool.

PHILIP: Wow! What a story, Andrew!

ANDREW: Yes, Philip. The rich fool thought he had everything – was going to settle down contented!

PHILIP: The rich fools I know aren’t quite like that!

ANDREW: How do you mean?

PHILIP: They’re never satisfied! never rich enough! always want more!

ANDREW: Good point! But Jesus told the story to make a different point.

PHILIP: Well, he warned against greed.

ANDREW: Because our life isn’t just what we’ve got.

PHILIP: And that was his punch line, wasn’t it? It’s your relationship with God – being rich towards God – that counts!

ANDREW: But I felt for that fellow. I don’t know his situation – but it’s possible to be so far down in the pile that life becomes really tough!

PHILIP: Worry is a constant fact of life for the poor.

ANDREW: I don’t know if worry is a fact of life so much as a way of life. Some poor people I know are incredibly happy!

PHILIP: Good point! And I know some rich people who always look gloomy.

ANDREW: So the rich get caught up in the worry habit too!

PHILIP: But for the poor it’s the basics – food and clothing!

ANDREW: And for us all – where does our relationship to God and his Kingdom fit in?

Reader: Luke 12.22-31.

Sabbath Healing

––––––––––––––––––––––––––––––––––––––––––––––––

Sabbath Healing sees the healing of the woman crippled for eighteen years through the eyes of the ruler of the synagogue. He was, after all, the one who expressed his indignation to the whole congregation in v. 14. The thoughts of Zedek may well provoke a modern-day congregation to reflect on their own reactions to unwanted intrusion into their well-ordered worship by some untutored seeker for God! Zedek needs to be well-selected and the monologue well-practised.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Luke 13.10-13.

ZEDEK: I don’t like this! I mean to say – it’s my synagogue, and it’s the Sabbath day!

Why did this woman come today? I’m not suggesting that she shouldn’t be here – provided she doesn’t cause a disturbance! provided the synagogue service isn’t hindered! Well, it has been! What a stir! What an embarrassment! In my synagogue! Wait till this gets to Jerusalem – what will they think of me?

I’m not suggesting she shouldn’t be healed. In itself, that’s good! I hear she’s been sick for eighteen years. I can’t recall having seen her much during that time. Guess that’s not her fault. But why come today? Did she hope to be healed today? right in the middle of my synagogue service? How out-of-place! How inappropriate!

No – it’s not just inappropriate! It’s wrong! It’s work on the Sabbath! Mustn’t work on the Sabbath! It breaks the Sabbath rule! Most of the Rabbis would agree on that!

And why did Jesus do it? Downright provocative! Who does he think he is? Doesn’t he care about the Sabbath rule? Doesn’t he care about me?

Reader: Luke 13.14-17.

The Narrow Door

––––––––––––––––––––––––––––––––––––––––––––––––

The Narrow Door poses questions about the demands of the Kingdom of God. Will Jesus gather his followers together as a political force, a moral force, a pressure group or “a place of safety in a corrupt society”? There are people throughout church history who have viewed the Kingdom in terms of one or other of these options. The drama itself simply raises those options and provides a backdrop for the reading with its sombre warning for “fellow-travellers” with no commitment to the Kingdom or knowledge of the King.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Naggai and Heli live in a small Galilean town. They have been to hear Jesus a couple of times. Now he is in their town on his way to Jerusalem.

NAGGAI: I like the teaching of Jesus, Heli.

HELI: And it’s not just what he says or how he says it, Naggai.

NAGGAI: He’s certainly not like the scribes and Pharisees!

HELI: It’s his whole personality! It’s who he is as a person!

NAGGAI: Well?… Who is he?

HELI: That’s a tricky one! I wasn’t quite meaning that!

NAGGAI: I don’t think anyone is game to say at the moment. The other comparisons have irked the officials enough!

HELI: He talks a lot about the Kingdom of God.

NAGGAI: So many folk must have heard him!

HELI: Is he planning to gather them all together?

NAGGAI: As a kind of political force?

HELI: A moral force, maybe.

NAGGAI: Added together – if he really drew them together – there have been a lot of interested people!

HELI: Could be a pressure group to change the world!

NAGGAI: At least a place of safety in a corrupt society!

Reader: Luke 13.22-30.

The Son Returns

––––––––––––––––––––––––––––––––––––––––––––––––

The Son Returns paints in a possible background to the story of the lost son and his elder brother as seen through the eyes of two of the servants, Jochaber and Nathan. The dialogue provides relief in a well-known but comparatively long reading.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Luke 15.1-20a.

JOCHABER: It’s been a while since young Simeon left home, Nathan.

NATHAN: Yes, Jochaber, and the master still grieves over him.

JOCHABER: A bit of a bad egg, if you ask me.

NATHAN: His elder brother, Jonathan, is certainly a good worker.

JOCHABER: While Simeon loafed around! Tried every trick in the book to get out of doing work! Knew how to fake a sprained ankle when it was harvest time. Could act pretty well as if he was coming down with the ’flu when it took his fancy!

NATHAN: Jonathan has been the faithful one, hasn’t he? When his father gave him a job to do, he knew it would be done.

JOCHABER: Relations were always a bit strained between the two boys, so I’m told!

NATHAN: Just as you would expect. Jonathan had put up with Simeon’s laziness for a long time. Resented him a lot. Was glad, in a way, to see him go! Good riddance! I think I even heard him say that one day!

JOCHABER: Yet as you were saying, Nathan, the master still grieves over him. Almost as if he wishes him to come back.

NATHAN: Simeon come back? You don’t think it likely, do you? I mean, this place owes him nothing! He said, “Dad, I want my share of the property now!”

JOCHABER: We were all a bit surprised that his father gave it to him and let him go.

NATHAN: So why would he come back?

JOCHABER: I’m not disagreeing with you, Nathan! He’s always wanted freedom, independence! And now he’s got it. I was really thinking about his father, the master – he’s been restless ever since the boy’s gone!

NATHAN: But he needn’t be. Since Simeon has gone, Jonathan has got the farm hands working as a real team. The whole place has gone well without him!

JOCHABER: But the master – he goes out to the road every day, straining his eyes for some glimpse of the lad…

Reader: Luke 15.20b-24.

NATHAN: What a feast, Jochaber! Fatted calf, singing, dancing, the works!

JOCHABER: All because Simeon has come home again!

NATHAN: I’m afraid I don’t quite know what to make of it! I still think he got all he deserved before – maybe more than he deserved!

JOCHABER: Ah, but he’s home! As the master said before, it’s as if he had died and has come alive again!

NATHAN: All very nice sentiments, I’m sure, Jochaber! But I doubt it will make the farm a happier place!

JOCHABER: The master has accepted him back. It may seem a little odd, but we’re all happy enough about it!

NATHAN: All?

JOCHABER: What do you mean?

NATHAN: Jonathan isn’t back yet. He stayed back late because one of the cows was calving.

JOCHABER: He’ll be happy along with the rest of us.

NATHAN: We’ll see…

Reader: Luke 15.25-32.

The Good Shepherd

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue uses Nathanael's superior knowledge of Scripture to try to understand Jesus’ illustration of the shepherd. The disciples were not like “blank sheets”. Some had been more serious scripture students than others, but all had heard the synagogue readings. Often their grasp of the background of what Jesus said was more immediate than ours, and there was more for Jesus to draw on when an explanation had to be given.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: John 10.1-6.

THOMAS: I’m a bit lost there, Nathanael. I don’t really follow all this business about sheep.

NATHANAEL: Yes, Thomas, Jesus uses so many different illustrations that it’s hard to keep up at times!

THOMAS: There must be people here for whom it’s all just so graphic! What do you make of it?

NATHANAEL: Well… I can only think of some important Scripture passages.

THOMAS: I was hoping you could help me there!

NATHANAEL: The shepherd has always been an important picture of leadership in our nation.

THOMAS: Of course! David was a shepherd before he became king, wasn’t he?

NATHANAEL: The concept came right over into our language – to shepherd, to lead, to rule.

THOMAS: Not too technical, please, Nathanael!

NATHANAEL: God’s like that in his care of us. Remember that psalm?

THOMAS: ”The Lord is my shepherd – I shall not want.”

NATHANAEL: Right! That’s looking at God’s side. Now turn it the other way and we are like sheep.

THOMAS: I have a childhood memory of sheep – a whole bunch of them following the shepherd!

NATHANAEL: That bunch is what we call a “flock”!

THOMAS: I know that!

NATHANAEL: Sometimes they follow one another and go astray! Isaiah wrote that we have all gone astray like sheep – all turning to our own way!

THOMAS: So we haven’t been a very good flock after all.

NATHANAEL: Let’s listen – Jesus is going to explain it some more.

Reader: John 10.7-18.

Lazarus

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue imagines Sarah and Hannah, two women from Bethany, discussing the passing of Lazarus, brother of Martha and Mary. An urgent message had been sent to their friend, Jesus. Why hasn't he arrived?

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Bethany was a small town less than three kilometres from Jerusalem. Sarah and Hannah had met at the market-place and were now on their way home.

SARAH: The dates are good this year, Hannah, so are the almonds.

HANNAH: I bought some extra today to go with these lovely fresh fish.

SARAH: Rather sad about Mary and Martha’s brother, isn’t it?

HANNAH: Lazarus? Yes, it is.

SARAH: Pity their friend Jesus wasn’t here!

HANNAH: The teacher from Nazareth?

SARAH: There are so many stories about him healing the sick.

HANNAH: Lazarus was very violently ill.

SARAH: I heard that Mary tried to send a message to Jesus, but he didn’t get it.

HANNAH: What I heard was that Jesus has been over the Jordan, near where that fellow John was baptising people.

SARAH: That doesn’t seem far at all!

HANNAH: My husband went to hear John. Wasn’t away for more than a day or two.

SARAH: If Jesus got the message in time, why didn’t he come?

HANNAH: If he got the message too late, why hasn’t he come? He was a close family friend.

SARAH: It’s too late now. It’s four days since Lazarus was buried.

HANNAH: Poor Martha and Mary! How are they taking it?

SARAH: Mary, in particular, is quite distraught. She’s the one who was helped so much by Jesus. Had been such a blot on the name of Bethany. Has become such a strong, good and beautiful person.

HANNAH: I think all Bethany would agree with you there.

SARAH: But Jesus hasn’t come – not yet – and it’s too late!

Narrator: Too late? Was Jesus too late? He had received the message all right, but delayed his departure. To return towards Jerusalem was to face his enemies and the dangers of their schemes, as well as meet his friends in their grief and need. It was to set in train a whole course of events. Was he too late? What can he do?

Reader: John 11.17-44.

The Rich Young Man

––––––––––––––––––––––––––––––––––––––––––––––––

The Rich Young Man sets us a problem that modern readers can easily miss. There is a tendency today to assume that wealth is evil in itself – an assumption not made by Jesus or the New Testament writers. It is believed that a fairer distribution of wealth would eliminate poverty – even though efforts to do this have shown poverty to be “endemic” and not just “systemic”. The society of that time had no “welfare state” and the poor were very dependent on the response of others personally to their need. The giving of alms was seen as a very basic religious duty. And, while there were hypocrites, such as those Jesus referred to in Matthew 6.1ff, there were others who sincerely and devoutly made it their business to alleviate human need. If a sincere and earnest rich person had difficulty entering the Kingdom, what hope is there for any of us? That was the disciples’ question.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Matthew 19.16-24.

PHILIP: That seems unfair, Thomas.

THOMAS: I agree, Philip. He was a good young man. Just looking at him, you could tell he had been well brought up.

PHILIP: I didn’t see any sign of hypocrisy in him at all when he said he had obeyed all the commandments. I think he has always sincerely and genuinely tried to do the right thing.

THOMAS: That was my impression too, Philip, and in coming to Jesus he seemed to be a genuine seeker.

PHILIP: Not like the goody-goody Pharisees who come to trick and to find fault!

THOMAS: He had done his best and still wanted more.

PHILIP: He must have been in the crowds a few times. Has heard Jesus teaching about the Kingdom and eternal life.

THOMAS: Not just satisfied with his goodness – that seems commendable to me. “What else do I need to do?” he said.

PHILIP: And Jesus said, “If you want to be perfect, go and sell all that you have and give to the poor, and you will have riches in heaven. Then come and follow me.”

THOMAS: That seems an unfair demand.

PHILIP: After all, there’s nothing evil about being rich.

THOMAS: Jesus wasn’t even inferring that, was he?

PHILIP: I mean – a rich person has more opportunity to do good.

THOMAS: I'm sure this young man does his share of helping the poor!

PHILIP: I’m sure of it!

THOMAS: And if he does what Jesus just said, he will help the poor now, then never again!

PHILIP: And now Jesus has said it’s very hard, almost impossible, for a rich person to enter the Kingdom of God.

THOMAS: I would have given a rich person a better-than-average chance.

PHILIP: Poor people are so caught up with worry, face so many temptations, find it so hard to rise above their circumstances.

THOMAS: Of course, Philip, that’s not to say that being rich is being good, either!

PHILIP: I didn’t mean that, Thomas. I thought that being free from those worries and temptations ought to be a help.

THOMAS: And it does depend on whether the rich person chooses to do good.

PHILIP and THOMAS: Who, then, can be saved?

Reader: Matthew 19.26-30.

Workers in the Vineyard

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue draws on The Rich Young Man as important background to the parable of the workers in the vineyard. Jacob and Ezra are puzzling over Jesus’ treatment of the young man in contrast to “some of the undesirables Jesus has picked up on the way” – people like Matthew and Mary Magdalene! Jacob’s “I wonder how late a person can turn back to God and still be accepted anyway” is a question that keeps recurring in the Gospels – perhaps to be finally answered by Jesus to the thief on the cross. All of these questions fail to grasp the grace of God – so central to the teaching of Jesus, and so needful for all, good and bad alike.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Jacob and Ezra have joined the crowd that has met Jesus across the Jordan on the way to Jerusalem. Some amazing things have happened.

JACOB: I think Jesus was a bit tough on that rich young man.

EZRA: You mean young Benjamin? I knew his father well – an honest businessman with a real flair for making money.

JACOB: And – Benjamin, you call him? – he got the lot when the old man died?

EZRA: I have watched the young lad grow – really seeking to know the truth, to do the right thing, to know God!

JACOB: And the money – it all came to him?

EZRA: It did! It certainly did! Would have meant disaster for a lot of young people, but not Benjamin!

JACOB: I think I know what you’re talking about. Some of us are sure we could do with a lot more, but for those who have it…

EZRA: …trouble! trouble! trouble!

JACOB: So I judged the boy right, and you agree that Jesus was a bit tough?

EZRA: Especially since he has always lived strictly by the commandments!

JACOB: Not everyone can say that, can they?

EZRA: I can imagine Benjamin as an old man, having always done the right thing, having given generously to support the widows and the orphans…

JACOB: A whole life of being good – how pleasing to God!

EZRA: Rather preferable, I would say, to some of the undesirables Jesus has picked up along the way!

JACOB: Some of them – like Matthew the tax collector and Mary the prostitute – seem to have made good. We should be happy about that!

EZRA: Don’t get me wrong, Jacob! I am genuinely glad about their reform. But they’ve spent maybe thirty years or so doing the wrong thing. That’s coming into the picture a bit late, don’t you think?

JACOB: I wonder how late a person can turn back to God and still be accepted anyway.

EZRA: Don’t worry, Jacob! Stick to the law, be generous, worship the Lord – I’m sure that will secure the best possible favours from God!

Reader: Matthew 20.1-16.

In Jericho

––––––––––––––––––––––––––––––––––––––––––––––––

This dialogue provides an opportunity to bring in the Jesus-Joshua connection, lost to our readers, yet appropriate to the Jericho location. James and John need to use their eyes effectively to follow the action.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: The main street of Jericho was noisier than usual – crowds had gathered to see the great Teacher, Jesus. He was on his way through to Jerusalem. James and John had been with him about three years now.

JAMES: Big crowd out today, John!

JOHN: Seems like a lot of interest in the Master going up to Jerusalem.

JAMES: Just remembering – Jesus, Joshua – the same name. Remember when Joshua came into old Jericho. The crowds were all up on the walls to watch. Then it happened – the walls started to crumble! That must have been quite a sight!

JOHN: Today’s different, of course! But… I wonder if the Master will do anything spectacular here today.

(Pause)

Hey, there’s a bit of a stir over there!

JAMES: Some little bloke wants to get through! Can’t see!

JOHN: Huh! Looks like he’s not too popular with the locals! Wonder who he is?

JAMES: He’s gone now.

JOHN: You know, James, the Master is a pretty remarkable person. You’ve only got to look around the twelve of us to see he didn’t check the popularity polls before choosing us!

JAMES: Look! He’s stopping!

JOHN: There must be something up in that tree.

JAMES: Someone!

JOHN: It’s the little guy. He looks all embarrassed.

JAMES: The crowd doesn’t look very pleased. From that bag he’s carrying, I reckon he must be the local tax collector.

JOHN: That would figure! I wonder what Jesus will do.

Narrator: Yes, what did Jesus do? and what does Jesus do – when he comes into the life of someone like Zacchaeus – and me – and you?

Reading: Luke 19.1-10.

The Story of the Coins

––––––––––––––––––––––––––––––––––––––––––––––––

The Story of the Coins begins just after the encounter with Zacchaeus. Why not some reflections from Matthew, the ex-tax-collector among the twelve? The task of Jesus – to “seek and to save the lost” – included everyone, the faithful and loyal ones and the social outcasts. The story of the ten coins comes “while they were listening to this” and has two clear strands. The one relates to the rejection of Jesus by the Jewish authorities and the consequences of that rejection, the other to the possibilities that can be released when responding to God’s grace. While this story parallels that of the talents, there are some instructive differences.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Jesus and his disciples are leaving Jericho. They had come out of the house of Zacchaeus, the local tax-collector. A crowd of curious people and critics had followed them there and observed the dramatic conversation between Jesus and Zacchaeus. As they walk, Nathanael and Matthew are in deep conversation.

NATHANAEL: Did you know him, Matthew?

MATTHEW: Not really, Nathanael. There are a lot of tax-collectors and we were in different districts.

NATHANAEL: Capernaum and Jericho – almost like different countries!

MATTHEW: I can understand the hatred of the locals – and the suspicion that he won’t be any different now!

NATHANAEL: But Jesus has stated it very definitely – a change-for-life has occurred – salvation has come to this house.

MATTHEW: That’s not all there is to the suspicion, of course. When I started following Jesus, I decided to invite some other tax-collectors around to meet Jesus.

NATHANAEL: And the critics of Jesus were not at all impressed!

MATTHEW: And notice now what Jesus has said, “The Son of Man came to seek and to save the lost”!

NATHANAEL: We’re going to Jerusalem now – what will Jesus do there?

MATTHEW: The work of the Kingdom – seeking and saving the lost!

NATHANAEL: So the possibility of salvation – and service – is for everyone!

MATTHEW: Not just for the faithful and loyal ones!

NATHANAEL: And if the possibility, the need too!

MATTHEW: But how do the lost – and the faithful and loyal – respond to God’s time of opportunity?

Reader: Luke 19.11-27.

The Triumphal Entry

––––––––––––––––––––––––––––––––––––––––––––––––

The Triumphal Entry imagines the boy Jabez and his mother (whom we first met in That Lunch) in Jerusalem on Palm Sunday. As a typical boy, Jabez can only foresee that this will be the time when Jesus is acknowledged publicly. Surely, as they both agree, the Temple is “a wonderful place to worship God, a place where God is never forgotten, where God’s Word is always loved and obeyed.” But the Mother is aware of the potential dangers, and as Jesus cleanses the Temple, this must also have become evident to Jabez too.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Matthew 21.1-11.

MOTHER: Well, this is Jerusalem, Jabez!

JABEZ: Wow! What a place, Mum! And we’re staying for Passover this year!

MOTHER: And this year Jesus is here too!

JABEZ: Hosanna to the Son of David!

MOTHER: Blessed is the one coming in the name of the Lord!

JABEZ: I put some of those palm branches on the road. Hosanna!

MOTHER: I see some hoof prints on your coat too! But don’t worry, Jabez! I’m sure they’ll wash out!

JABEZ: I don’t know if I want you to wash them out, Mum. They will remind me – and tell the world – that I was here to welcome him!

MOTHER: But you’re still a boy. By next year this won’t fit you any more!

JABEZ: Now that he’s here, I wonder where Jesus will go first.

MOTHER: The Temple, I expect. That’s where all the visitors go – devout or not.

JABEZ: The Temple – wow! All that gold work over the gateway!

MOTHER: A wonderful place to worship God.

JABEZ: A place where God is never forgotten…

MOTHER: …where God’s Word is always loved and obeyed.

JABEZ: I bet Jesus will have a big welcome there!

MOTHER: I hope so.

JABEZ: Of course he will!

MOTHER: I hope so – you see, Jabez, not all Jesus has said has pleased the Pharisees.

JABEZ: But wait till they see him in the Temple!

MOTHER: That’s where the crowd is moving now. Let’s keep up with them.

JABEZ: I’d like to be closer to the front – so I can see!

MOTHER: Come through here then.

JABEZ: Hosanna to the Son of David!

Reader: Matthew 21.12-17.

The Tenants and the Vineyard

––––––––––––––––––––––––––––––––––––––––––––––––

The Tenants and the Vineyard brings the three Pharisees from Galilee, Ezra, Nathan and Obed, to Jerusalem for the Passover. In terms of sequence, it would be helpful if the congregation has already met these three in at least one of the earlier dramas – Matthew, Washing Hands or On the Sabbath Day. Once again, Nathan is the mildest in his opposition to Jesus. We often don’t appreciate the friction that existed between different Jewish groups. This particular story told by Jesus certainly served to unite the opposition in their scheming to get rid of him.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Ezra, Nathan and Obed are three Pharisees from Galilee. They have been “keeping an eye” on Jesus for some time now. Now they have followed him to Jerusalem for the feast of the Passover.

EZRA: Just as well we’re here. The local Pharisees have heard about Jesus, but we’ve got the details.

NATHAN: Right, Ezra! Mighty suspicious when he came into Jerusalem on a donkey!

OBED: But, Nathan, it was more than suspicious when he went into the Temple and turned out the money changers and drove out the birds and animals!

NATHAN: That funny business has worried a few of us, Obed. I wonder that we let the Sadducees get away with it!

EZRA: Careful now, Nathan! As Pharisees we have never got on well with the Sadducees. But together we face a common – er – enemy!

NATHAN: You mean Jesus?

OBED: Hadn’t you noticed, Nathan? Have you been checking him out as long as this and failed to hear and see?

EZRA: “I tell you,” Jesus says, “the tax collectors and the prostitutes are going into the Kingdom of God ahead of you!”

OBED: That does it!

NATHAN: That was after a curly question from the chief priests and elders. I don’t really trust them myself!

OBED: But was it just against them?

EZRA: Quiet! He’s going to tell another story.

Reader: Matthew 21.33-43.

OBED: He’s talking about us now!

EZRA: I think he was before, too!

NATHAN: I can see you’re right! We’ll have to join forces with the chief priests after all!

EZRA: He has to be stopped!

OBED: And soon!

Reader: Matthew 21.45-46.

The Ten Bridesmaids

––––––––––––––––––––––––––––––––––––––––––––––––

Jesus’ parable of the ten bridesmaids is set against a different social background from ours. The story seems to unlikely to us. The Ten Bridesmaids imagines that there may well have been a real situation like that and presents a discussion between the mothers of two of the foolish bridesmaids. This sidelines comment helps the congregation to be ready for the story Jesus told.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It is the middle of the day, and Joanna and Rebecca meet by chance at the well.

JOANNA: Rebecca, so glad to see you!

REBECCA: I’m glad to see you too, Joanna! I’ve felt so lonely!

JOANNA: Yes. The middle of the day is not the favourite time for getting the water, but it’s best for us just now!

REBECCA: Have you seen any of the other three mothers?

JOANNA: Not yet – I suppose they are lying low for the moment, too!

REBECCA: It’s all been so embarrassing…

JOANNA: …so shaming for us!

REBECCA: All because our daughters weren’t quite ready on time!

JOANNA: My daughter, Anna, went off like a princess – the first time she’s ever been a bridesmaid!

REBECCA: Elizabeth, too! I helped her polish up the lamp, made sure she had enough oil!

JOANNA: But the bridegroom was late. That wasn’t their fault at all!

REBECCA: First I knew was my Elizabeth running in all frantic – she needed money for more oil!

JOANNA: When Anna came in, I was shocked, thought the wedding feast should have been well under way by then!

REBECCA: Then Elizabeth came back again distraught – not allowed in!

JOANNA: Shut out!

REBECCA: It’s not the first time it has happened.

JOANNA: The rules are so strict about bridesmaids being ready…

REBECCA: …but not about bridegrooms being on time!

JOANNA: Of course, apart from the bride herself, the bridegroom is the most important person. By comparison, the bridesmaids have only a minor role!

REBECCA: Small consolation for us!

JOANNA: So now the local gossips take it out on us!

REBECCA: Lie low for a bit longer! Hopefully it will blow over!

Narrator: It was all so like a story Jesus told.

Reader: Matthew 25.1-13.

The Foot-Washing

––––––––––––––––––––––––––––––––––––––––––––––––

The Foot-Washing pauses the reading from John 13 at the point where Jesus was going around with towel and basin to wash the disciples’ feet. The gospel record goes on to give three responses by Peter – “Lord, are you going to wash my feet?”, “No, you shall never wash my feet!” And “Then, Lord, not just my feet but my hands and my head as well!” What thoughts were going on in Peter’s mind as Jesus was getting closer and closer to him? That is what this monologue seeks to recreate

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: John 13.1-5.

PETER: I feel all uncomfortable, awkward. Someone should have done this. Bartholomew or Thomas generally aren’t too busy – not very prominent disciples – good job for them to do.

Now Jesus is doing it and we all feel embarrassed! I mean – whoever heard of a Rabbi doing this for his disciples, of a leader doing this for his followers?

I suppose we had resolved the problem by doing nothing – accepting our dusty feet as a way out – no need to give anyone the job then – no awkwardness or friction because someone was doing something beneath his dignity!

But now we all feel awkward – Jesus is doing it!

Oh dear! He's nearly up to me! I don’t feel right about it. I think I’ll get him to pass me by. I do have some dignity left. Never let it be said that this happened without a protest from someone!

Reader: John 13.6-17.

Not Me, Lord!

––––––––––––––––––––––––––––––––––––––––––––––––

Not Me, Lord! is a reflection by an un-named disciple. Because of the references, you can narrow down the possibilities if you desire, but I do insist that, in concept, it is not Judas Iscariot. “One of you is going to betray me” (v. 21b). Surely this was met first with bewilderment that any of them could do such a thing, then with wondering about some of the others, then with personal soul-searching (the “Surely not I, Lord!” in Matthew and Mark).

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: John 13.21-22.

Disciple: He says one of us will betray him. But who? No one has taught as he has taught – with perception, wisdom and authority! He’s amazing! And the miracles…! I, for one, am convinced Peter was right in calling him the Messiah, the Son of God! We’re a close-knit, loyal group of followers! Who would betray him?

Peter, perhaps – he’s a bit strong-headed! James and John are inclined to be fiery – they overstep the mark! I wonder about Thomas over there, or Bartholomew… Nathanael’s our Bible scholar – perhaps he’s got contacts with the Jewish authorities. I wonder which one of them he is talking about. Who would betray him?

But as for me… yes, Lord, as for me… what can I say? I have loved you, Lord, but… what will I do under pressure? I, too, was wanting that first place in your Kingdom – but you said it wasn’t for me! Your teaching is wonderful, amazing, Lord, but what are you calling me to do next? I’m not you, Lord! Don’t expect me to be! I can’t stand it! And I can’t stand the foot-washing, either!

Who is it, Lord? Why are you looking at us all… at me?

Reader: John 13.23-30.

The Vine

––––––––––––––––––––––––––––––––––––––––––––––––

The Vine imagines James and John, the two fishermen brothers who had followed Jesus for nearly three years, grappling with the concept of the vine and the branches – and the whole significance of Jesus’ call for them anyway.

––––––––––––––––––––––––––––––––––––––––––––––––

Reading: John 15.1-10

Narrator: James and John, the sons of Zebedee, had followed Jesus for nearly three years now. They had listened to his teaching and had watched him heal the sick. They had even seen the dead raised to life again.

JOHN: Hey, James! Remember that day when we were getting our nets ready by Lake Galilee?

JAMES: Which day do you mean, John? when Jesus came along and asked us to follow him?

JOHN: Yes, that’s the day! I was just thinking about something Jesus said.

JAMES: Who can forget that! he told us, “Come with me and I will teach you to catch men”! There was no escaping that call, was there? We just left our nets and followed him!

JOHN: True, but I’m not sure I’ve really grasped this “catching men” bit yet. Jesus seems so intent on setting them free – healing people, forgiving people – that sort of thing!

JAMES: I know what you mean – like when we were coming to Jerusalem this time and those Samaritans wouldn’t receive him. Jesus wasn’t at all happy about our offer to call down fire from heaven on them, was he?

JOHN: And I’m puzzled about what he began talking about this morning. He said, “I am the real vine. My Father is the gardener and you are the branches.” That’s a bit hard for a fisherman to understand!

JAMES: Did you hear what Nathanael said about that?

JOHN: What would he know about it? He’s never grown grapes, has he?

JAMES: It’s not that. Nathanael knows his Bible better than most of us. He reckons a few of the prophets said something about Israel being the Lord’s vine.

JOHN: That rings a bell. I’ve heard something like that at the synagogue services. It always seemed to end up the wrong way with the people doing the wrong thing!

JAMES: You’ve got it! It’s how we live that counts! Jesus will show us the right things to do!

JOHN: Somehow there’s a different slant to this one, James. Remember, he said, “Remain united to me and you will bear much fruit. You can do nothing without me.”

JAMES: You mean… You mean we’re not sort of apprentices who can learn the trade and then go out on our own to practise it? Like going to one of the Rabbis so you can become a Rabbi yourself? or like going to a Rabbi so you can just go out and live the way he says?

JOHN: Yes, that s about it! We won t be setting up any sign that says, “James and John, Fishers of Men”! Mum couldn’t even convince him to guarantee us the best places in his Kingdom!

JAMES: You know – he’s an incredible person, John. There’s something about him I don’t quite grasp… yet… how can he give us all the strength and direction to change this world? But I am rather inclined to think we can’t do it on our own! We can’t do a fraction of what he can. But yet… he’s flesh-and-blood like us. How can we be “united to him”? I don’t think I’ll mind so much not being Number One. But my fisherman’s mind can’t really grasp this being-united-to-the-vine business!

JOHN: One thing, James, I’m glad I’m not the only one who can’t figure it out! Maybe something will happen that will make it all clear to us!

JAMES: Let’s hope so!

Narrator: There were many things that they couldn’t really understand while they just saw Jesus as flesh-and-blood. It was not many days after this that something did happen – something that shattered them at first, then puzzled them and finally made it all clear to them.

Gethsemane

Bible Reference: Matthew 26.36-56

––––––––––––––––––––––––––––––––––––––––––––––––

Gethsemane presents Peter in the garden – he at least wouldn’t run away! – and Nathanael – urging common sense and wanting to know what had happened when Peter, James and John had gone further on to pray with Jesus.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was Gethsemane – the garden where Jesus prayed, the garden where Jesus was betrayed. The eleven disciples all ran for their lives. Then one of them turned back…

NATHANAEL (puffing): Peter … what’s the hold up? … Hurry up or they’ll catch us!

PETER: I doubt it. I somehow feel they are only after the Master.

NATHANAEL: But…

PETER: I know, Nathanael. They’d have grabbed me right away – as soon as I took that swipe at the high priest’s man. The Master said, “Don’t touch these men,” and they never looked as if they would!

NATHANAEL: Peter, what happened in the garden? I mean when the Master took you and James and John a bit further on?

PETER: I don’t rightly know, Nathanael. The Master seemed very worried about something – but I’m afraid the three of us all dropped off to sleep!

NATHANAEL: Shame on you!

PETER: Yes, I feel that, but – well – we were just so tired! So tired!

NATHANAEL: Come on, then, let’s get going while we can. Remember, Peter, it’s not just those guards. No doubt they have their instructions. But there are a lot of other people in Jerusalem. Jesus might be safer with the courts than we would be with the mob! Hurry up!

PETER: Wait, Nathanael! I was just remembering how the Master said we would all be scattered and leave him. He was right. What a loyal bunch of followers! I, for one, am going back. Maybe Jesus needs to see that even one of us still loves him and is willing to die for him!

NATHANAEL: Don’t play the martyr, Peter! Jesus wouldn’t let us bring more than two swords – you know that! And then he objected when you used one of them! I can’t understand it! By the time those guards came, he was so calm – not troubled any more – as if his destiny was about to be fulfilled.

PETER: Strange that you say that! I think… no, I’m not at all sure. I was just so dog-tired… I have a bit of an idea he was praying about his Father’s will.

NATHANAEL: Come on, Peter. Let’s be off!

PETER: No, Nathanael. You go. I must go back before it’s too late. I must make my stand for the Master.

Narrator: No – even Peter, for all his bravado, couldn’t make much of a stand. Jesus faced his trial very much alone. What did it all really mean? How could something so terrible be someone’s destiny, be the Father's will? We know the “what-comes-next”, but the disciples didn’t grasp that. They were quite unprepared for the tragedy – and the ecstasy!

The Trial

––––––––––––––––––––––––––––––––––––––––––––––––

The Trial assumes (as did The Tenants and the Vineyard) that the congregation has already met Ezra, Obed and Nathan in their Galilean probing of Jesus. Now Jesus is on trial before Pilate, and Nathan is troubled by the conduct of the trial and the charges from the Jewish Council. For Ezra and Obed, however, Jesus deserves death under Jewish law, but the charges have to ensure that the Roman authorities will exact the death penalty. So they join in stirring up the crowd to ask for Barabbas.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Ezra, Obed and Nathan are three Pharisees from Galilee. They have come to Jerusalem for the annual Passover. This Passover is different, however – the Teacher, Jesus, is in town. They have been watching Jesus for some time. Now they join the crowd that gathers before Pilate, the Roman governor.

Reader: Luke 23.13-16.

EZRA: Pilate is a nasty customer.

NATHAN: You’re right, Ezra! He should never order the whipping of someone he regards as innocent!

OBED: But don’t forget, Nathan – Jesus does deserve death! The whipping he has received doesn’t compare with what he really ought to get!

EZRA: Pilate is a nasty customer, Obed. We’ll get him around to what we want – but it’ll be messy!

NATHAN: I thought the charges from our Council were a bit ambiguous. After all, Jesus doesn’t look like a political revolutionary – Pilate didn’t take long to see through that!

EZRA: That’s why I said it would be messy! We have our reasons for wanting the death of Jesus. Pilate has to have some reasons acceptable to the Romans.

OBED: Not quite as susceptible to pressure as we’ve found him in the past!

NATHAN: But the only question from our side is his claim to be the Messiah – and I can’t recall him ever making the claim.

EZRA: Didn’t come clean on it before the Council, though.

OBED: Reportedly he acknowledged the claim to be Son of God!

EZRA: Oh no!!! We must stir up the crowd against him. Get them to ask for Barabbas!

NATHAN: Barabbas?! You’re not serious, surely!

Reader: Luke 23.18-25.

The Carpenter of Jerusalem

(Bible reference: Matthew 27.15-26)

––––––––––––––––––––––––––––––––––––––––––––––––

The Carpenter of Jerusalem is a monologue which assumes that the Romans would have required a local (Jewish) carpenter to make their crosses. Barabbas is described in Luke 23.19 as being in prison on charges of “insurrection and murder”. The variant reading in Matthew 27.17 (adopted in Good News Bible) gives him the name “Jesus Barabbas” which adds a curious twist to the choice Pilate was offering. He is imagined here as the leader of the group, of whom two accomplices were also to be crucified. The person chosen for this monologue needs to give due care to pauses – for imagined conversation and for writing the inscriptions. The effect can be strengthened by having the inscriptions prepared beforehand on cards and symbolically “written” by the carpenter as he speaks. One of them is hurriedly changed for the officer. And would this carpenter of Jerusalem have had any special thoughts because one of the victims was to be the Carpenter of Nazareth?

––––––––––––––––––––––––––––––––––––––––––––––––

Carpenter: It’s all in a day’s work, I guess, but I still don’t like it. I’m a carpenter here in Jerusalem and I take pride in my work.

But these awful Roman soldiers! They’ll come in at short notice and say, “Make another cross – and hurry!”

It’s my fellow Jews that they put to death on the crosses I make – and I don’t like it at all!

True, they’ve broken the rules in some way or another – many of them have even broken our own Law – some may well deserve death, but not in this brutal Roman way!

And me? I have to make the crosses for them. “Make it quick”, the officer says, “or the next one might be for you!”

Oh, here comes an officer now…

Yes, sir! Three crosses you say?… oh… the riot in the town. The inscriptions too… of course… I’ll do them right away… “Nezzar Rokba… Rebel Jew” … “Mizbah Hadda … Rebel Jew” … “Jesus Barabbas … Rebel Jew”… the ringleader?… I think I heard that… Yes, of course, I’ll have them ready…

(Pause)

Well, that’s that lot finished. They’ll be here to pick them up soon – then the crucifixions this afternoon.

Here’s that officer again now.

A change, you say, but… the ringleader set free! Who’s the third cross for, then?… “Jesus of Nazareth … King of the Jews”…

So, it’s the Carpenter from Nazareth, the one who left woodworking and took up preaching – a strong and good fellow. He’s going to die on one of my crosses!

Jesus or Barabbas

––––––––––––––––––––––––––––––––––––––––––––––––

Jesus or Barabbas is a poetic meditation based on Matthew 27.17 in the Good News Bible. What happened to “Jesus Barabbas” in whose place literally “Jesus the Christ” died? Did he in fact join the watching crowd? For best effect it would be good to have the reader at a microphone in front and the two voices seated at the side before a microphone. A person good at expressive acting, if available, could characterise Barabbas.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: So when the crowd gathered, Pilate asked them, “Which one do you want me to set free for you? Jesus Barabbas or Jesus called the Messiah?” (Matthew 27.17, G.N.B.)

READER: “Barabbas!” they cried,

“We want Barabbas!

Barabbas the troublemaker,

Barabbas the murderer!

Crucify this Jesus,

This King of the Jews!

Release the murderer!

We want Barabbas!”

So Jesus died

Barabbas was free.

VOICE 1: He’s innocent, Barabbas.

He died in your place,

For your sins, Barabbas!

VOICE 2: If you had died, Barabbas,

Your death had been just,

Like your two friends there.

But he’s innocent, Barabbas.

His death is not for his sins

But for yours.

VOICE 1: If you had died, Barabbas,

The world had lost one criminal,

But in his death

You and the world

Have gained a Redeemer.

READER: Drawn by fascination

Into the watching crowd,

Trying to be nobody,

Yet very conscious

Of himself,

Thoughts

Come crashing in

As that Man dies!

VOICE 2: He is alive, Barabbas!

Haven’t you heard?

The cross would have finished you,

But not Jesus!

VOICE 1: That means

We haven’t finished with him

By that cross.

VOICE 2: They wanted you, Barabbas,

Instead of Jesus,

And he died instead of you,

But he was innocent.

VOICE 1: He wants you, Barabbas,

Sinner though you are!

VOICES 1 & 2: Won’t you say to him,

“Not Barabbas but Jesus!”?

READER: It is not told

What Barabbas thought of Jesus,

Or if this one

Who shared a name

Ever came to share a life.

Yet for us all

There stands a choice

To choose the broken

Or the One who mends,

To choose the sin

Or sin’s Redeemer!

Won’t you say to him,

“Not Barabbas but Jesus”?

Simon of Cyrene

Biblical Reference: Matthew 27.32; Mark 15.21; Luke 23.26.

––––––––––––––––––––––––––––––––––––––––––––––––

Simon of Cyrene is a poetic meditation by Simon of Cyrene. It represents reminiscences of Simon at a much later time when he has reflected on the events of that day in the light of Christian faith. And the name and experience of Simon would surely not have appeared in the gospel record if he had not become a member of the Christian community.

––––––––––––––––––––––––––––––––––––––––––––––––

Long and tedious was the road

that brought me to Jerusalem!

How I longed

for Passover!

Merchant shipping was delayed –

all conspired to make me late,

almost late

for Passover!

Late along the road I came,

saw the Temple glow like flame!

How I longed

for Passover!

Tiring, so I could not run,

trudging wearily must come,

almost late

for Passover!

Now I see a dusty cloud

swirling round a noisy crowd

on the road

to Calvary!

Passover I’ve come to eat,

not to see these marching feet

on the road

to Calvary!

Now I see one bruised and goaded,

stumbling under cross-bar loaded,

on the road

to Calvary!

Hand upon me, voice commanding,

“Take the cross and bear it for him!”

on the road

to Calvary!

Cross I carry, load I lighten,

yet my load he carries for me

on that cross

on Calvary!

Heavy beam that low had bowed him

bears him as my sin assails him

on that cross

on Calvary!

“It is finished!” hear him crying

as for me I see him dying

on that cross

on Calvary!

Passover – the lamb is slain,

bearing all my guilt and pain

on that cross

on Calvary!

Truly Son of God!

(Bible reference: Mark 15.33-41)

––––––––––––––––––––––––––––––––––––––––––––––––

Truly Son of God is a poetic meditation by the Roman centurion at the end of the day of crucifixion. Just what would a Roman officer have meant by “Surely he was the Son of God!” (Matthew 27.54)? Undoubtedly much less than the Christian affirmation, though we see in these words far greater implications than the officer could have imagined. At the end of the meditation the question is posed, “But has he gone away?” The hardened Roman officer is portrayed as questioning whether in this case it really is the end.

––––––––––––––––––––––––––––––––––––––––––––––––

I’m just a Roman soldier,

a Roman army officer –

I only know a little

of the customs of the Jews.

I see a lot of living,

and I’ve seen a lot of dying

in the occupation army

in the country of the Jews.

Today they brought for slaughtering

a person extraordinary,

a prophet out of Nazareth,

a Galilean Jew.

’Twas said the charge was heresy,

but looked to me like jealousy –

no mark of evil in him,

no treason did he show!

Our Pilate is a waverer

and weakens under pressure –

so he said the man was innocent

yet gave him up to die!

He had them flog and beat him

and every way ill-treat him,

then out along the way of death

where evil men must die.

We carried out our orders

and nailed him to the cross-bar,

then hoisted him for all to see –

a gruesome, sad display!

The jealous leaders stirred the crowd

to shout their insults wild and loud.

And crying out beside him

were two criminals that day.

At noon the sunlight went right out!

At three this Jesus gave a shout!

The locals said it meant he felt

He’d been left right alone.

One put a sponge up on a stick

to hold some wine up to his lips,

but with the last of ebbing strength

he cried out, then was gone!

But is he gone? I now must ask.

We soldiers only did our task –

the jealous and the weak conspired

to have him done away!

I’ve never seen such life and death,

a life lived through his dying breath!

This truly is the Son of God!

But has he gone away?

Nicodemus and Joseph

––––––––––––––––––––––––––––––––––––––––––––––––

Nicodemus and Joseph imagines a conversation between Joseph of Arimathea and Nicodemus. On the one hand they are concerned with the machinations of the Council, but on the other Nicodemus reflects on his earlier secret encounter with Jesus. What was the significance of the words of Jesus on that occasion? This leads to a question from Joseph – “You know, Nicodemus, they may have got him, but I wonder if they really did!”

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: Jerusalem. A day of trouble and noise and confusion is just about over. In a quiet spot in the better part of the city, two friends meet to talk over the day’s events.

JOSEPH: They beat us this time, Nicodemus. The other members of the Council got their way and Jesus is dead!

NICODEMUS: You know, Joseph, being a member of the Council sometimes makes you feel dirty. And yet… (pause)

JOSEPH: Yes?

NICODEMUS: And yet, there’s something about this killing of Jesus that I’m trying to figure out.

JOSEPH: You began confiding in me once about your secret visit to Jesus. It’s not about that, is it?

NICODEMUS: Well… in a sort of a way. You see, Jesus didn’t give me a chance to ask my question. I’m not really sure what I wanted to ask him anyway. But it didn’t matter. Somehow he answered all my questions!

JOSEPH: Didn’t he say something about how you needed to be “born again”?

NICODEMUS: That’s right – he said you can’t enter or even see God’s Kingdom unless you are born again, born of water and the Spirit.

JOSEPH: But how can that be?

NICODEMUS: That’s about how I put it to Jesus. I know the Scriptures very well. Jeremiah speaks about a new covenant, God’s law written within us. Ezekiel speaks about a new heart and about God’s Spirit within us. But how can such a thing happen?

JOSEPH: I see what you’re getting at, Nicodemus. It’s not just a question of how the other members of the Council can be different. But how can we be different too?

NICODEMUS: Yes. We don’t need to be born again physically, he said. You’ve got the first part. You’ve already been born of water. But you must be born of the Spirit. How? That’s the question!

JOSEPH: And it’s too late to ask it now. They got him! He’s dead!

NICODEMUS: But that’s where that something comes that I’m trying to figure out. He said that he was going to be lifted up just like that bronze snake in Moses’ time. But I never dreamt he might have meant this!

JOSEPH: You mean that he might have meant…

NICODEMUS: He said that everyone who believes in him would have eternal life.

JOSEPH: The bronze snake! People dying, then looking and getting healed! You know, Nicodemus, they may have got him, but I wonder if they really did!

NICODEMUS: Yes, I wonder!

JOSEPH: Look, Nicodemus, I’ve recently had a family tomb made. Let’s go to Pilate and see if we can get the body of Jesus so that he can at least have a decent burial.

NICODEMUS: O.K.

Narrator: So Nicodemus and Joseph made their way to Pilate’s residence with their request. Had those enemies of Jesus really got him? How sure were they – or Pilate – of that? How secure could the body of Jesus be made in that tomb?

Reader: John 19.38-42.

At the Tomb

––––––––––––––––––––––––––––––––––––––––––––––––

At the Tomb presents the grief and bewilderment of Mary Magdalene, Peter and John at the empty tomb. An important exegetical question surrounds John 20.8. Just what is meant by the statement that the other disciple (John) “believed”? It is strongly argued that, because of consistent usage in the fourth gospel, it means that he came to faith in the resurrection of Jesus. In the light of v. 9, this has always seemed to me to be an unnatural interpretation, though the belief in the empty tomb was clearly an important beginning point in his later fully-developed resurrection faith. (Quite contrary to the teachings of those who follow Rudolph Bultmann, New Testament believers always knew the empty tomb to be a prime ingredient in “Easter faith”.) My assumption in this drama is that, at this point, John simply came to believe Mary’s report that the tomb was empty.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: John 20.1-10.

PETER: Nothing at all, John! Not a sign of him at all! The strips of linen are just lying there…

JOHN: … as if he had just evaporated, disappeared out of them!

PETER: I don’t know what’s happened! How could anyone have taken the body away and left the grave clothes like that?

JOHN: Peter, notice the cloth from his head folded up separately by itself!

PETER: Where would they have put the body, anyway?

JOHN: Mary, I believe you! You were quite right! The body of Jesus is gone!

MARY: They crucified my Lord! They nailed him to the cross! They gambled for his robe! They laughed at his suffering! They thrust the spear into his side!

PETER: Shocking! Absolutely shocking!

MARY: Don’t they have any feelings at all? On top of all they’ve done, do they have to desecrate the body too?

JOHN: Whoever would have done it?

PETER: Hardly the Romans! Actually, I suspect the Sadducees!

JOHN: But why?

PETER: Part of their ongoing battle with the Pharisees over the resurrection!

MARY: Peter, what do you mean?

PETER: I can’t say, really! I’m not sure what I mean! Just a hunch, I suppose!

MARY: They’re cruel and callous, all of them! That’s all I can say!

JOHN: Mary, what was it Jesus said to your sister, Martha?

MARY: You mean when Lazarus was dead?

JOHN: Yes.

MARY: He said, “I am the resurrection and the life. The one who believes in me will live, even though he dies; and whoever lives and believes in me will never die!”

PETER: What an incredible person! “Lazarus, come out!” That’s what he said!

JOHN: And your brother came out – alive and well!

MARY: But they got him! In the end they got him! They’ve been plotting for some time, and now they’ve got him! A wonderful person – gone! – they got him! – his body gone too! – our hope! – no hope left now!

PETER: Mary, please! He was our friend, too! We mourn him too!

JOHN: I was beside him so often – right next to him at that last meal!

PETER: We didn’t know it was to be our last meal with him then!

MARY: He delivered me from the evil spirits that bound me. He set me free! But now he’s gone! My Lord has gone! Taken away – and I don’t know where they’ve put him! The Light of the world has gone out, and I feel the darkness all around me!

Reader: John 20.11-18.

On the Road from Emmaus

––––––––––––––––––––––––––––––––––––––––––––––––

On the Road from Emmaus and Man Alive! were written on different occasions and are two possible presentations related to the same scripture passage. The former imagines Matthias (later appointed as a witness of the resurrection in Judas’ place in Acts 1.26) as Cleopas’ companion. The latter gives this role to Zebedee, father of James and John. These different characters inject different possibilities into the conversation and I present them as two distinct dramas without attempts to merge the stories or reconcile the details. The second makes use of my own fairly free translation of the text.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Luke 24:13-31.

Narrator: Cleopas and his friend Matthias looked at one another in amazement. The eleven kilometres from Jerusalem to Emmaus had seemed a long journey. But their minds were soon made up – they must hurry back to Jerusalem.

MATTHIAS: It’s true, Cleopas! Jesus is alive!

CLEOPAS: The women were right! The body of Jesus wasn’t there in the tomb…

MATTHIAS: … because Jesus is alive!

CLEOPAS: Why didn’t we recognise Jesus when he began walking alongside us on the road?

MATTHIAS: We weren’t expecting him!

CLEOPAS: His death was so real, so agonising, so horrible! There was no question that Jesus was dead. Everyone in Jerusalem knows for sure that Jesus died. Many of them came to watch. Friends or enemies, they saw it happen.

MATTHIAS: And the Jewish authorities made doubly sure of it too. A spear was thrust into his side before his body was removed from the cross.

CLEOPAS: Graphic! Vivid! Horrible!

MATTHIAS: I don’t know about you, Cleopas, but I just didn’t know what to think when the women came back from the tomb this morning.

CLEOPAS: It looked obvious. The body had gone – probably stolen.

MATTHIAS: But what about the vision?

CLEOPAS: We know “what about the vision” now! But then – it just left me puzzled and confused.

MATTHIAS: Peter confirmed that the body had gone.

CLEOPAS: But he saw no signs of Jesus!

MATTHIAS: Just wait till we tell them in Jerusalem. There’s just no doubt about it – Jesus is alive!

CLEOPAS: Wasn’t it like a fire burning in us when he talked to us on the road and explained the Scriptures to us?

MATTHIAS: You could feel the sadness and discouragement lifting. “It was necessary for the Messiah to suffer these things and to enter his glory”, he said.

CLEOPAS: I feel as if we’ve suddenly learnt a great deal about Jesus – who he really is – the promised Messiah, the Son of God.

MATTHIAS: And about why he came!

CLEOPAS: We’ve all appreciated his teaching and been amazed at his miracles.

MATTHIAS: That Isaiah passage struck me – “wounded for our transgressions”, “bruised for our iniquities”.

CLEOPAS: We must have heard that a hundred times and not understood what it really meant!

MATTHIAS: So now we know why he died – he died for our sins!

CLEOPAS: And not just because of our sins!

MATTHIAS: We’ve made good time – we’re almost there!

CLEOPAS: And coming back’s uphill!

MATTHIAS: I can’t wait to tell them!

CLEOPAS: It’s such exciting news! Jesus is alive!

Narrator: Arriving at the house where the eleven disciples were gathered, they discovered that they were not the only ones to have seen their risen Lord. They were told, “The Lord is risen indeed! He has appeared to Simon Peter!”

Reader: Luke 24.35.

Man Alive!

(A Drama for Easter Day based on Luke 24.1339)

––––––––––––––––––––––––––––––––––––––––––––––––

On the Road from Emmaus and Man Alive! were written on different occasions and are two possible presentations related to the same scripture passage. The former imagines Matthias (later appointed as a witness of the resurrection in Judas’ place in Acts 1.26) as Cleopas’ companion. The latter gives this role to Zebedee, father of James and John. These different characters inject different possibilities into the conversation and I present them as two distinct dramas without attempts to merge the stories or reconcile the details. The second makes use of my own fairly free translation of the text.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Now that same day there were two of Jesus’ disciples going to a village named Emmaus, twelve kilometres from Jerusalem. They were talking with each other about all that had happened.

Just then, while they were talking and discussing, Jesus himself came near and walked with them, but their eyes were held back from recognising him.

He said to them, “What are these matters you are exchanging while you walk?” And they stopped still looking sad.

One was named Cleopas – he answered, “Are you the only visitor to Jerusalem who doesn’t know the things that have happened here in these days?”

“What things?”

“The things to do with Jesus of Nazareth – a man – a prophet powerful in deed and word in God’s sight and everyone’s. Our chief priests and leaders handed him over to be sentenced to death and crucified him. Now – we had hoped that he was the one going to redeem Israel, and today is the third day since these things happened. And some of our womenfolk have confused and amazed us – they went early to the tomb and didn’t find his body, but they came away saying they had seen a vision of angels who said he is alive! Some of our men went to the tomb and found it just the way the women had said, but they didn’t see Jesus!”

And he said to them, “You are foolish and slow to understand and believe all that the prophets have said! Wasn’t it necessary for the Messiah to suffer these things and then to enter his glory?” And starting from the beginning he explained to them from all the Old Testament Scriptures the things concerning himself.

They were approaching the village where they were going, and he acted as if he was going further. But they urged him, “Stay with us. It’s almost evening – the day is nearly over!" So he went in to stay with them.

And then it happened! He was reclining with them at the table and took the bread – gave thanks – broke it – and gave it to them. Suddenly their eyes saw and they recognised him – and he disappeared from their sight!

CLEOPAS: Jesus! It’s Jesus! He’s alive! He’s been right here with us, Zebedee!

ZEBEDEE: You know, Cleopas… When he was speaking to us on the road, I had a good, warm feeling inside…

CLEOPAS: So did I! But now he’s gone again! Or has he? I don’t have that terrible, lonely, empty feeling any more!

ZEBEDEE: We didn’t recognise him, did we?

CLEOPAS: So full of sadness! So full of all that had happened! How could we?

ZEBEDEE: And he had died so horribly, so publicly! We knew he was dead! Everyone knew he was dead! And dead people don’t come alive again!

CLEOPAS: Your boys, James and John – had they heard any clues of this?

ZEBEDEE: Well, more than once he told them that he would be put to death. That gave them all such a shock – such a mental block – that they were very vague about what he said next!

CLEOPAS: I wonder if he did say something else! Perhaps it might come back to them now!

ZEBEDEE: We had better go right back up to them at once.

CLEOPAS: I wonder if we can figure the place where we first saw him along the road.

ZEBEDEE: We must tell them that what the women said is true, and that we have seen Jesus!

CLEOPAS: It was when he took the bread, blessed and broke it – that’s when we knew it was Jesus!

ZEBEDEE: We must try to remember the Scripture passages he told us to show that the Messiah really had to suffer that awful death and then be raised again!

CLEOPAS: Did you hear me, Zebedee? It was when he took the bread…

ZEBEDEE: When… he took… the bread…

CLEOPAS: Come on, Zebedee. I don’t feel like finishing the meal just now. I just want to get back with the others to tell them.

ZEBEDEE: So do I. The others must be told this wonderful news.

CLEOPAS: This trip will be very different! Let’s get going!

Reader: So they got up right away and returned to Jerusalem. There they found the eleven disciples gathered together and the others who were with them. This group were saying, “The Lord has really risen! Simon has seen him!” So they gave their account of what had happened on the road and how they had recognised him when he broke the bread.

While they were still talking about these things, Jesus himself stood among them and said, “Peace to you!”

They were stunned and frightened – is this a ghost? But he said to them, “Why are you troubled? Why are doubts arising in your minds? Look at my hands and feet! It really is me! Touch me and see – a ghost doesn’t have flesh and bones!”

It’s the Lord!

––––––––––––––––––––––––––––––––––––––––––––––––

It’s the Lord depicts the confusion on the boat with the large catch of fish after a poor night’s fishing. The disciples do not immediately recognise that the “stranger” is their risen Lord.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: John 21.1-6.

THOMAS: What a catch, Peter!

PETER: It’s not in the boat yet, Thomas!

THOMAS: How many do you reckon there would be?

PETER: Look, just grab this rope and help!

JOHN: Steady over there, you two! We have to use our heads or the boat will sink! James, can you show these two where to stand and how to pull in the haul?

JAMES: Right, John! I wish we had Andrew with us – another experienced hand would be a big help!

THOMAS: Will we make it? If we get this lot into the boat, we still have to make it to shore!

PETER: Fishermen don’t give up easily! If we have to, we tow the net in to the shore!

JAMES: A quarter of an hour ago we were complaining about the miserable night’s fishing!

THOMAS: Do you often get it like this? I mean – none at all, then a lot?

PETER: Almost never, because we know where to go!

JOHN: Except that time when Jesus was here…

PETER: How embarrassing! That’s when I finally gave up the nets to follow him!

THOMAS: Is this the first time you’ve been fishing since then?

PETER: I suppose it is!

JAMES: And who is this stranger today?

Reader: John 21.7-14.

The Impossible Commission

––––––––––––––––––––––––––––––––––––––––––––––––

The Impossible Commission needs three men and three women, preferably grouped around two microphones. They know their Lord is alive, but he has now left them – with a commission! Peter is all excitement, Thomas all caution. How is it all to be done? The words of the song which appears at the end of the drama should be in the hands of the congregation (or on the screen). The song should be taught prior to the commencement of worship. It follows directly the last six lines of the drama, and this is the cue to the congregation. A song leader is desirable to direct the singing. It is suggested that the song be sung twice.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Luke 24.44-53.

PETER: He’s alive! He’s alive! Praise the Lord! He’s alive! Got it, Andrew? He died, and he’s alive!

ANDREW: It’s a message for the whole world, Peter! Repent and be forgiven! And what fantastic good news that is!

THOMAS: Better not shout it from the rooftops, Andrew! Keep your voice down!

ANDREW: Good old practical Thomas! Thanks, old chap! Restrain yourself, Peter!

PETER: Sorry, fellows! I thought now we were out of the temple and away from the crowds where no one could hear us…

MARY: I felt so sorry for that poor lame man at the gate of the temple. He just sits there and begs every day.

JOANNA: At the moment we haven’t a thing to give him, Mary, and his eyes are so pleading then so disappointed!

MARTHA: Remember Jesus, Joanna he’d have given him more than money!

JOANNA: But, Martha, he didn’t have money to give, did he?

MARY: Neither do we, Joanna!

MARTHA: And we don’t have Jesus any more!

THOMAS: That seems tougher than being his witnesses now that he’s gone!

PHILIP: But is he gone? I mean he said, “I am with you always, even to the end of the age.”

THOMAS: But he has gone so visibly and obviously. It’s almost as if we were meant to see him disappear physically!

PHILIP: So we’d be able to trust in his presence in a new way unseen!

THOMAS: But why leave us now?

PHILIP: Now that he’s gone, he can be with us everywhere as we scatter to Judaea, Samaria and the ends of the earth!

THOMAS: I see what you mean. If he hadn’t gone, we’d all have stuck around in Jerusalem or wherever he happened to be. None of us would have gone anywhere to be his witnesses. We’d have hung around where he was!

PHILIP: I know I would have anyway!

THOMAS: Now to be your witnesses, to make disciples. I know you’re here somewhere, Lord, but I’m still not sure I can do it!

PHILIP: Thomas, I’m sure I can’t!

THOMAS: You mean, Philip, that you’re not even going to try! Jesus did say he is going to be with us – you just reminded me a minute ago!

PHILIP: And he also said, “You will receive power when the Holy Spirit comes on you…”

THOMAS: Then Jesus will be powerfully present with us!

PHILIP: And in us!

THOMAS: Peter, we know you’re excited about it! But do be practical! It’s only six weeks since they crucified Jesus – at the moment we want zero publicity!

PETER: Point taken. But there is a real message for all these folk!

ANDREW: Great stuff! You go, Peter!

PETER: What?!!! Me?!!! Now Martha here was just saying that there is good news for these people, and Mary then said that if only Jesus had more time here, he would have gone to them! Isn’t that marvellous?

THOMAS: But not very practical! Jesus has left that sort of thing to us now!

MARTHA: Perhaps bold Peter was suggesting that Mary and I go to these women?

JOANNA: Tough assignment, if you ask me!

THOMAS: In my opinion, the whole thing is a tough assignment.

ANDREW: Can it be done at all?

MARTHA: Jesus has done his part…

MARY: …and then handed it over to us!

JOANNA: Can we do it?

THOMAS: Not by ourselves, we can’t!

PETER: But then he spoke about “power from on high”.

ANDREW: He said, “The Holy Spirit will come upon you.”

MARY: I’ve known his touch on my life!

JOANNA: We need a place of prayer.

ANDREW: Besides the temple?

JOANNA: That’s right!

PETER: Why not the upper room?

THOMAS: Where we had that last meal with him?

PETER: Yes. It’s central enough, but not too conspicuous. I agree with Joanna we must pray! Who knows what he will do with us!

MARTHA: He’s alive! His work is done!

ANDREW: He’s alive! The risen Son!

JOANNA: He’s alive! Not just above!

MARY: He’s alive! I know his love!

THOMAS: He’s alive! and calls us on!

PETER: He’s alive! It shall be done!

Ascension

––––––––––––––––––––––––––––––––––––––––––––––––

Ascension presents Philip and Thomas discussing their Lord’s final commission in the light of the ascension. We often fail to appreciate what the termination of the physical presence of Jesus meant for the disciples, especially as they faced the task he had left them. The finality of the ascension points to the necessity of Pentecost.

––––––––––––––––––––––––––––––––––––––––––––––––

Reader: Acts 1.1-11.

PHILIP: He’s gone now, Thomas. He’s left it all up to us. He isn’t here with us any more!

THOMAS: My Lord and my God! Just when we discover who he really is!

PHILIP: Some day he will come again!

THOMAS: But, Philip, that will be in judgment at the end of everything!

PHILIP: It doesn’t help us now!

THOMAS: We’ve spent three years following Jesus! We can’t go back to what we were!

PHILIP: And he’s given us something to do – our very biggest task – and left us!

THOMAS: His instructions were very clear, weren’t they? “You are to be my witnesses.”

PHILIP: Yes, everywhere – Jerusalem, Judaea, Samaria – even the ends of the earth!

THOMAS: That’s more than he did himself in these last few years! And now he’s left us!

PHILIP: Thomas, do you remember how he said we are to “go and make disciples of all nations”?

THOMAS: That seems tougher than being his witnesses – now that he’s gone!

PHILIP: But is he gone? I mean – he said, “I am with you always, even to the end of the age.”

THOMAS: But he has gone – so visibly and obviously. It’s almost as if we were meant to see him disappear physically!

PHILIP: So we’d be able to trust in his presence in a new way – unseen!

THOMAS: But why leave us now?

PHILIP: Now that he’s gone, he can be with us everywhere – as we scatter to Judaea, Samaria and the ends of the earth!

THOMAS: I see what you mean. If he hadn’t gone, we’d all have stuck around in Jerusalem or wherever he happened to be. None of us would have gone anywhere to be his witnesses. We’d have hung around where he was!

PHILIP: I know I would have anyway!

THOMAS: Now – to be your witnesses, to make disciples. I know you’re here somewhere, Lord, but I’m still not sure I can do it!

PHILIP: Thomas, I’m sure I can’t!

THOMAS: You mean, Philip, that you’re not even going to try! Jesus did say he is going to be with us – you just reminded me a minute ago!

PHILIP: And he also said, “You will receive power when the Holy Spirit comes on you…”

THOMAS: Then Jesus will be powerfully present with us!

PHILIP: And in us!

A Mother’s Remembering

––––––––––––––––––––––––––––––––––––––––––––––––

A Mother's Remembering imagines a conversation between Mary and two other women on the eve of Pentecost. Acts 1.14 records that Mary the mother of Jesus and other women were present at the upper room prayer meetings. Luke 2.19 tells us that “Mary treasured up all these things and pondered them in her heart.” There are a number of points in the gospel narratives where Mary’s recall of events and sayings of Jesus has been crucial to the record. What were the thoughts of the mother of the Lord during that waiting time before Pentecost?

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was the eve of Pentecost and three women peeped cautiously into the street. Mary, Miriam and Martha had been in the upper room with the eleven disciples of Jesus and a number of other followers. It was the same upper room where Jesus had his last meal with the twelve. Judas had been so certain of “getting” Jesus in the Garden that he hadn’t mentioned this meeting place to the Jewish authorities. Now that Judas was gone, it was, for the moment, a safe place for the Jesus-people to meet.

MARTHA: Another special time of prayer, Mary! I’m sure Jesus is still with us!

MARY: You’re right, Martha. Jesus is still with us. It’s not a mother’s imagining.

MIRIAM: You were telling us yesterday, Mary, about what the angel Gabriel had said to you…

MARTHA: I know, Miriam – the bit about how your Son, Jesus, would be called “the Son of the Most High”.

MARY: I don’t know if I should have told you that… I mean, he is all of that… Because… because he was always more than just my Son!

MARTHA: How do you mean?

MARY: Do you remember the Baptiser?

MIRIAM: You mean John…?

MARTHA: …the one who was beheaded for King Herod?

MARY: He said once, “He must increase and I must decrease.”

MIRIAM: I remember hearing about that.

MARY: That's the way it must be with me too!

MARTHA: But your cousin Elizabeth – John’s mother – called you blessed among women!

MARY: She did, the dear! But I was just the handmaiden of the Lord, and he, Jesus, increased. He lived as my obedient son, but was growing up, not for my business (and not for carpentry), but for his heavenly Father’s business!

MIRIAM: You were so sad – so devastated – at the foot of the cross, even when he gave you into the care of John. I was wondering… I.m not sure… It’s still too soon… Perhaps I shouldn’t ask…

MARTHA: Miriam, ask your question! If it’s what you shared with me yesterday, I don’t think Mary will mind at all. Our horror at the death of Jesus is now tempered by the fact that he is alive!

MIRIAM: Mary, what were you thinking – there at the foot of the cross?

MARY: I saw the eyes of an old man with snowy hair and a flowing beard…

MARTHA: Are you sure you’re all right, Mary?

MIRIAM: Perhaps I shouldn’t have asked!

MARY: Simeon was his name. We met him in the temple on Jesus’ eighth day.

MARTHA: You haven’t told us about him before. What did he say?

MARY: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against, so that the thoughts of many hearts will be revealed. And a sword will pierce your own soul too.”

MIRIAM: I see… A sword would pierce your soul!

MARTHA: And it did!

MARY: But now that he’s alive, I remember something else too.

MARTHA: Do tell us!

MARY: Something Joseph said before we were married.

MIRIAM: So sad that your dear husband died before Jesus began his preaching!

MARY: Joseph was so confused when I told him I was going to have a baby. He didn’t think I would be unfaithful, and yet he couldn’t just accept my story either.

MARTHA: Joseph was always straight and strong.

MARY: He had a dream in which an angel told him my story was true, that he was to call the baby Jesus “because he will save his people from their sins.”

MIRIAM: So there was good news in his dying on that cross!

MARY: I couldn’t see it then, Miriam – not on the day he died!

MARTHA: And all these years you’ve kept these things tucked away in your heart!

MARY: That’s right, Martha. And over these three years of Jesus’ preaching we’ve all got things tucked away in our hearts!

Pentecost

––––––––––––––––––––––––––––––––––––––––––––––––

Pentecost was written for a particular school situation described in Background. Its purpose was specifically to present some of the teaching of Jesus about the Holy Spirit prior to reading about the events of Pentecost and the Acts. A simple gesture by Matthias towards the congregation heightens the effect of his words, “That means the Holy Spirit isn’t just coming into us who have been meeting here for prayer. He’s already at work out there!”

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: The annual day of Pentecost had arrived. Already, crowds of people had gathered in Jerusalem. The followers of Jesus had been meeting daily for prayer. They had selected Matthias to fill the gap left in “the Twelve” by the death of Judas. We picture Matthias and Miriam (one of the Mary’s) arriving early for the prayer meeting...

MIRIAM: So glad you’re early, Matthias.

MATTHIAS: I wanted to be early, Miriam. Even though I wasn’t one of the twelve Jesus picked at the first, I still feel very deeply that Jesus has chosen me to be an apostle. Today seems – well – an extra special day. Almost as if – as if something extraordinary might happen.

MIRIAM: Strange you should say that, Matthias, because others have made the same comment. Somehow, during these days when we have been meeting for prayer, the presence of Jesus has been so real, even though we don’t see him now, just as he said.

MATTHIAS: You know, Miriam, I’ve been thinking about what Jesus said – how in not many days we would be baptised in the Holy Spirit. I’m still not sure just what that means, but I’ve given up puzzling over it. I just think something’s going to happen!

MIRIAM: The Spirit is the wind, coming and going as it wills. Jesus told us he said something about that to Nicodemus, didn’t he?

MATTHIAS: Yes, Spirit, wind – they’re the same in our language. And when John the Baptist spoke about the Spirit he also spoke about fire. Perhaps that means that all the things in us that aren’t right will be burnt up, done away with. And then, what was it about Jesus’ baptism?

MIRIAM: I wasn’t there. But it’s said that, when John baptised Jesus, the Holy Spirit came down like a dove. A dove, so different from the wind and fire – a dove, speaking of God’s peace.

MATTHIAS: Wind – fire – dove. They seem so different, yet they are all telling us something about the Holy Spirit, reminding us that God is here and that he is at work in so many different ways.

MIRIAM: That’s right, Matthias, and when the Holy Spirit comes as Jesus promised, there’s no saying what God will do through us – only I have a strong feeling that he will be doing so much more, and that it will be more of his goodness, love and power and less of our fumbling mistakes, more of his positive purposes and less of our – fear. I don’t know one of us who would be game to say anything about Jesus just at the moment.

MATTHIAS: I agree, Miriam. And yet Jesus said the Holy Spirit, the Helper – I like that word, “Helper” – he said the Helper will teach us the truth of all his teachings and that he would do something to bring other people to see that they were wrong in not believing in Jesus, that he really is alive and that they had better do something about it. Jesus seemed to be saying that it is the Holy Spirit who brings people to be sorry for their sins and to believe in Jesus as their Saviour.

MIRIAM: Wasn’t there something else Jesus said to Nicodemus? “You can’t enter the Kingdom of God unless you are born of water and of the Spirit.” If the Holy Spirit brings people to believe in Jesus, then they are born of the Spirit. The Spirit does more in their lives, too!

MATTHIAS: Hey! That means the Holy Spirit isn’t just coming into us who have been meeting here for prayer. He’s already at work out there! That’s terrific!

MIRIAM: Here come some of the others now.

MATTHIAS: It’s the day of Pentecost, a kind of harvest festival. Lord, what are you going to do with us today?

Narrator: Well, what did the Lord do with them that day? We read about what happened next in Acts chapter 2. But it is a question for us to ask, too. Lord, what are you going to do with us today?

Reader: Acts 2.1-4.

Pentecost – the Day the Church was Born

––––––––––––––––––––––––––––––––––––––––––––––––

Pentecost – the Day the Church was Born is presented from the viewpoint of Jannai, a strict Jew and member of the Sanhedrin, Jonathan, a Jew who has travelled from the far north of the Roman Empire, Jason, a proselyte from Rome, and Gaius, a former Roman soldier who has also become a Jewish proselyte. The drama attempts to present some of the confusion of the crowd as some grasped the disciples’ talking with great clarity and others understood nothing and assumed too much wine. The “other tongues” are taken respectively from John 3.16 in Latin, Romans 5.8 in German, Acts 2.24 in Italian and Philippians 2.11 in French. This was originally prepared for a parish Family Camp, and there were students present to read these parts with fluency and accuracy. Don’t worry if such people are not available – it should be possible with practice to produce fluency without accuracy of pronunciation. In this case it is certainly the effect that matters.

––––––––––––––––––––––––––––––––––––––––––––––––

Narrator: It was the feast of Pentecost again, just seven weeks after Passover. A very popular feast. Visitors came from all over the Roman Empire. Apart from its spiritual significance, it was a great social occasion. Reunions, planned and accidental, were happening all over the city and in the surrounding countryside.

JANNAI: Haven’t seen you for a long time, Jonathan! Here again for Pentecost?

JONATHAN: That’s right! What a trip it’s been this time, too! Bad storms at sea!

JANNAI: Who’s that fellow over there?

JONATHAN: Oh, he’s O.K.! A Roman by birth, but he’s become a true proselyte! Nothing to fear! I must introduce you to my friends. We met up on our travels here. Jason is from Rome. Jason, here’s an old friend of mine, Jannai – pretty high up in Sanhedrin circles now, I believe.

JANNAI: Cut it out, Jonathan! Nice to meet you, Jason.

JASON: You too, Jannai.

JONATHAN: And this is Gaius. Used to be here in the Italian Regiment – that’s when he became interested in our religion. Left the service of the army five years ago.

JANNAI: Gaius.

GAIUS: Jannai… Hey! Did you hear that?… like… thunder…

JASON: It’s getting to be a real effort, but I’ve always been glad of the times I’ve made it here for Pentecost. You meet up with friends from all over the Empire.

GAIUS: For some of us it’s a chance to practise your language! What is it for you, Jannai?

JANNAI: Yes, it’s a meeting of old friends and new ones. And meeting you, Gaius, reminds me of the old story that when the Lord spoke the Ten Rules at Mount Sinai his voice was heard in all the lands and languages of the world!

GAIUS: What a story! I don’t find it in the Bible. Yet it is true – I had a feeling of right and wrong before our Regiment came to serve here, before I learnt of your wonderful religion.

JONATHAN: Look! There’s a bit of a disturbance down there. A crowd of people seems to be gathering. Wonder what it’s about?

JASON: Careful! The Roman garrison will be down here soon!

GAIUS: It’s safe enough to have a look! When I was here, you always had to be careful of Jewish feast days. You know, other people think you Jews can get a bit touchy! So we’d stay out of that sort of thing as much as we could.

JASON: Back in Rome we heard stories of Pilate and his handling of this Jesus case. Anything more come up about that?

JANNAI: We had Pilate in a dicey position. He didn’t have much choice but to cooperate, really. We got Jesus crucified and sincerely hope that’s an end of the matter.

JONATHAN: You seem uncertain, Jannai?

JANNAI: Oh, it’s just that with a figure like Jesus you can expect rumours and stories to circulate. But it’s seven weeks ago now. His disciples were cowards the night our temple guard arrested him. They don’t seem like being anything more than that now!

JONATHAN: What a crowd! The activity seems to be in that big house over there. Looks like they’re coming out now. Who are they, Jannai?

JANNAI: Well… That big fellow over there looks like Peter, one of the disciples of Jesus. That must be who they all are!

DISCIPLE 1: Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret…

JASON: Did you hear that?

JONATHAN: Yes! they must be drunk or something!

JASON: He was saying that God loves us so much that he gave us his only Son…

JONATHAN: Well, it didn’t sound like that to me!

DISCIPLE 2: Darum preiset Gott seine Liebe gegen uns, dass Christus für uns gestorben ist…

JONATHAN: Now that fellow’s dead sober. He mentioned God’s love and said that Christ died for us!

GAIUS: Come now, Jonathan! You’ve been having a bit much yourself!

DISCIPLE 3: Il quale Iddio ha suscitato, avendo sciolte le doglie della morte...

GAIUS: I wonder who that was all about!

JANNAI: What do you mean?

GAIUS: As sure as I’m here, that guy was talking about God raising someone from death!

JANNAI: I don’t know how you got that, but remember – these are Jesus people.

DISCIPLE 4: Jésus-Christ est Seigneur! Jésus-Christ est Seigneur!

JONATHAN: What was that, Jannai?

JANNAI: Don't ask me! They must be drunk – or raving mad! I can’t understand how you fellows thought you heard anything other than a jumble of ravings!

JASON: Yes, they did sound like that – except for the first guy. Hebrew is a treasured language for us, Jannai, but in practical life it’s our second language. That first fellow could have been born and bred in Rome. What do you think, Gaius?

GAIUS: I couldn’t agree more, Jason. But you know, that third fellow – his phrases, his funny accent – just like the province where I was born!

JONATHAN: That’s just the feeling I had when that second bloke spoke – yet he doesn’t look like anyone who’s been up our way!

JANNAI: Well, you’re right and you’re wrong! None of them have travelled. They’re all locals – well, ah – Galileans, really. They haven’t been over your way! But as for them saying anything – your ears must have been playing tricks on you. They must be drunk, the lot of them!

GAIUS: I don’t know!

JASON: Shh! That fellow Peter’s going to say something. Let’s see if he makes sense!

Narrator: Then Peter stood up with the other eleven apostles and in a loud voice began to speak to the crowd. His words are recorded for us in Acts chapter 2 verses 14 and following.

Reader: Acts 2.14-24,32-36