Matthew 21:33-46

 

One evening, an elderly man told his grandson, "I want you to have something." Reaching into his desk, he pulled out a gleaming gold pocket watch, engraved with his initials. "I'm not always going to be around, so take this to remember me."

The boy took it, said, "Thanks, Grandpa!" and ran home. Sadly, he didn't understand how valuable this gift was, and sold it a few days later to buy his favorite computer game.

We could never think of treating a precious gift like this—but what about our faith? That's the point behind today's Gospel reading. The Pharisees were entrusted with the priceless gift of God's law. But many of them didn't value this gift. Instead of leading Israel to righteousness, they used the Law to promote themselves and their positions of power. So, when Jesus came, they had no room in their hearts for his message.

Jesus gave us something very special—his own life, planted deep in our hearts. He wants us to embrace that life so that we can bear fruit for his kingdom. But like the owner of the vineyard, he won't force himself on us. He leaves it up to us to choose if we will nurture our faith or trade it for something else.

Most of us don't decide one day that we're not going to follow Jesus anymore. It's usually in the simple decisions of our lives that we grow closer to him or move further away. Today, look for chances to be a disciple. Take time to pray in the morning, help someone when you'd rather be doing something else, or simply smile when you're upset. These are God's ways of giving you another chance to grow closer to him—and to bear fruit that reveals his glory.

Let us pray. Heavenly Father, from whom all fatherhood in heaven and earth is named: Bless all children, and give their fathers and mothers the spirit of wisdom and love, so that the homes in which they grow up may be to them an image of Your Kingdom, and the care of their parents a likeness of Your love. We pray in the Name of the Father and the Son and the Holy Spirit. Amen.

Three Fruits: Plants, Parable and People

God’s grace, peace and mercy be with you. … My sermon is entitled Three Fruits: Plants, Parable and People. My focus is Matthew 21: 33-46. Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’” Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

In a previous sermon, I told you how my mother taught us to eat, preserve and share the fruit of our garden, and by doing so, taught me something about pastoral ministry. By way of introduction, I recall this for my first point, which is, so to speak, plant-based.

When Cindy and I lived in Oklahoma and Illinois, our attempts at gardening were thwarted by high heat, lack of sun or limited space. Since we moved to Pennsylvania and have 21 acres of land, our attempt this year yielded a fruitful crop. We had plenty of cucumbers for eating, sharing and canning. In addition to eating and sharing tomatoes, we now have plenty of sauce for pasta and pizza. We consumed and shared zucchini, beans, lettuce, peppers, radishes and beets.

In short, like the point of the Parable of the Wicked Tenants, my introduction should get us thinking about not only the lack of fruit provided by the tenants to the maser, and to a greater degree, the lack of fruit shown by Israel to God, but also how we are returning to God His fruits or all He gave us. And so, we move from plants to parable.

Following last week’s confrontation between Jesus and the chief priests of the Temple, we read three judgment parables. Today’s is the second of three. The parable of the Evil Tenants in the Vineyard continued the image of the vineyard in the first parable (21:28). In this one, Jesus’ tone of judgment is more threatening, especially because the ones judged are no longer simply the leaders but the whole people of Israel.

Central to Matthew’s understanding of the parable is his insertion of the verse which reads, “The kingdom of God will be taken away from you and given to a people producing its fruits … (21:43). In Matthew, the vineyard becomes the kingdom, present even in the Old Testament in Israel. While the leaders are indicted in a special way, the whole people of Israel suffer the loss of the kingdom.

The kingdom is handed over to another people, the new people of God, the church. Of course, this church contains Jews, but it is not Jewish by definition; it is not Israel. The church is a “third people” – neither Jew nor Gentile, yet made up of both. The continuity of this church and Israel is not one of simple growth. There is no succession plan or smooth transition of power. There is a tragic break. The kingdom is wrenched from one and given to another. If there is any connection between Israel and the church in salvation-history, it is that both had contact with Jesus, the bearer of the kingdom.

Matthew’s understanding and view of Church is clear from verse 43, and the parable must be read in its light. In the parable, Matthew streamlined the narrative and brought out clearly the parallels with stages of salvation-history. The owner of the vineyard is explicitly called “master of the house” from the very beginning of the parable (21:33), making the reference to God more obvious from the start. Being God, he does not ask for some of the fruit (as in Mark 12:2), but rather for “his fruit” – which means the complete doing of God’s will.

Matthew grouped the slaves of the householder into two sets, representing the prophets before and after the exile. He stressed that even after the exile, Israel did not repent. The prophets after the exile met the same suffering as the prophets who came before the exile. Israel’s whole history is one great rejection of the prophets, and so it is not surprising that Jesus fares no better. However, Matthew carefully distinguishes from the prophets of the Old Testament the son who is sent later or last. Notice too how the son’s fate reflected the historical circumstances of Jesus’ crucifixion. He is first thrown out of the vineyard, that is, Jerusalem, and then killed.

With a fine dramatic and ironic touch, Matthew has Jesus ask his enemies what the Lord of the vineyard will do when he comes in judgment. Once again, the leaders are forced to condemn themselves. They are the evil tenants who will be destroyed while the vineyard, the kingdom, is given to another people who will render God his fruit by doing his will.

Jesus replies that this is indeed the end-time reversal prophecy of Psalm 118 (22-23). The builders, the Jewish leaders, have rejected Jesus because he did not fit into their narrative for building the people of God. They act out their rejection in the passion and crucifixion. But, by the resurrection, God reversed that decision and made Jesus the keystone of a new structure, the new people of God, the church. This is a marvelous turnabout and a new beginning, a miracle possible to God alone.

The leaders realized that Jesus was speaking about them, but they dare not act now because the crowds who see him as a prophet offer protection. Furthermore, Jesus’ prophetic role also included martyrdom. Now, having dealt with the fruit of the parable, we move to people, my third point.

The parable applies to every man and woman. We are each given a vineyard: our own life. We are each given all the means necessary (hedge, tower, wine press) to live our lives in accordance with God’s plan for us. We are each given multiple chances to put our lives right with God, honoring him and loving him by living as he designed us to live. And each of us, in some way, has been introduced to the owner’s son, Jesus Christ. It seems from the Gospel texts that few chief priests and elders actually repented and accepted Christ’s message. It’s easy for us to deplore such hardheartedness, but before doing so, we should see what kind of fruit our own vineyards are producing, and how much our lives are giving glory to God instead of trying to steal glory for ourselves.

The owner of the vineyard would have had every right to punish the tenants after they did away with the first batch of servants, but he didn’t. He sent more, and more, and finally his own son. Only when we have made a definitive decision against him and hold fast to that decision in the face of abundant gestures of his love will he let us have what we have wrongly chosen. In short, we deserve nothing less than death and eternal punishment, as we confess each Sunday.

Yet, God is good all the time. He is loving and merciful, forgiving and charitable. But God is just, and for some that does mean death and eternal punishment. However, Jesus Christ, our Lord, Master and true friend, does not condemn those who refuse his friendship; they condemn themselves.

So, as I close, know this: if others think you have condemned yourself or if you think others have condemned themselves, Jesus will never give up on you or anyone. If only you knew how much He loves the Church and every person in it, and how patient the Father is, how magnificently and unabashedly he loves each one of his children – no matter where they stand religiously or politically – you would know that Jesus will never give up on anyone, including you. We, then, must never give up on ourselves. No matter how many times you offend, fail or reject Christ through sin – and that will occur daily until we draw our final breath – know that He is always ready and willing to renew our friendship for He is always taking the first step, moving you and inspiring you to come back to Him.

Knowing that, what fruits then do we return to God? How about everything? How would you respond if God asked you to give up everything and that He would provide for you? Would you respond like Abraham or Job? Would you grasp harshly everything like the money-changers or chief priests?

If God asked for my job or title, income or investments, vehicles, house or family heirlooms, could I surrender those? What about my reputation and relationships, strength or health, sight or hearing? What if God wanted back your friends, family, parents, children, spouse or your own life tonight, would I accept that?

And while you are pondering that, know that God is not being greedy. He gave you everything, even those things you worked for are gifts from God. In loving-kindness, God gives us all things, and in the same loving-kindness, God asks you to return them.

Recently, during an intimate conversation with my brother about the state of the world these days, I mentioned that daily I recite a prayer that not only rekindles within me calmness and peace, but also reminds me that God indeed has given everything I am and have, and that I am to return all to Him. Or, to paraphrase the words of one Presidential of Freedom recipient, life is on loan from God. The prayer is commonly known as the Suscipe, Latin for receive. This prayer is based on Psalm 119 and was popularized by Ignatius of Loyola. It goes like this:

 

Take Lord, and receive all my liberty, my memory, my understanding, and my entire will, all that I have and possess. You have given all to me. To You, O Lord, I return it. All is Yours, dispose of it wholly according to Your will. Give me only Your love and grace, for this is sufficient for me.

 

My friends, I don’t ask that you incorporate that particular prayer into your quiver, but pray whatever resounds with it. Maybe a thorough reading of Psalm 119 is in order for you.

And for those who are far from Christ and those who don’t recognize the hardness of their own hearts, pray that God conquers them with love and grace. Pray that they do not perish, but are granted eternal life. In Christ, all things are possible. So, pray that God softens their hearts and reaches out to them through you.

Today, when many people remember and recognize a peaceful and holy Francis of Assisi, who had to deal with great acrimony among his brothers and sisters – all dedicated to the Lord – pray that you too be a channel of God’s peace. And when you do, may the peace of God that surpasses all understanding, keep your hearts and minds in Christ Jesus. Amen.

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[1] Psalm 122. 

Philippian Hymn

 

PHILIPPIANS 2

What’s the first song you ever memorized? Was it the ABC song? Was it Do, Re, Mi or Yankee Doodle? Do you remember memorizing The Star Spangled Banner, My Country Tis of Thee or God Bless America? How about A Mighty Fortress is Our God?

I ask those questions because our reading from Philippians is an early Christian song or hymn describing Jesus as an obedient servant. The hymn is not a call to imitate Christ, which would be impossible, but for you and me to be “in Christ” and to treat each other as Jesus loved his disciples.

Now, did you know that Martin Luther wrote many songs? We call them hymns. Luther’s hymns were a confession of faith, not personal feelings. They were written not to be read, but to be sung by the whole congregation. Luther’s people learned to sing them. Practices were set during the week for the entire congregation; and in the home, after the catechism hour, the family was encouraged to sing.

Luther’s most important hymns are O Lord Look Down from Heaven Behold, Lord Keep Us Steadfast in Thy Word, and A Mighty Fortress Is Our God, the most well-known of Luther’s hymns.  A Mighty Fortress Is Our God is known as the “Battle Hymn of the Reformation.” And, believe it or not, even good Catholics know and sing this hymn in their churches.

Luther also wrote hymns for Christmas, Easter and Pentecost. There are hymns that teach us about the Ten Commandments, The Lord’s Prayer and the Lord’s Supper. If you don’t know any of these hymns, ask your parents to find them on the internet, and ask them to sing along! That’ll be fun for all!

Let us pray. Heavenly Father, from whom all fatherhood in heaven and earth is named: Bless all children, and give their fathers and mothers the spirit of wisdom and love, so that the homes in which they grow up may be to them an image of Your Kingdom, and the care of their parents a likeness of Your love. We pray in the Name of the Father and the Son and the Holy Spirit. Amen.

Acts, Authority, Answer

 

God’s grace, peace and mercy be with you. … My sermon is entitled Three A’s: Acts, Authority and Answer. My focus is Matthew 21: 23-27. Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”[1] Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

When I think of Three A’s (or AAA), what comes to mind is the American Automobile Association. But did you know that there are 170 definitions for AAA, including Antique Automobile Association, American Accounting Association, American Accordionists' Association, Atheist and Agnostic Association, Area Agency on Aging, Agricultural Adjustment Administration, Anti-Aircraft Artillery, a college degree (Associate of Applied Arts) and a battery size.

My Three A’s – Acts, Authority and Answer – all have to deal with our Gospel, that is, the acts that occurred before Jesus is confronted, the meaning of authority, and the answer of the chief priests and elders.

First, Acts. Chapter 21 opens with Jesus entering Jerusalem on a donkey. As he did, people spread their cloaks or leafy tree branches on the road, while shouting, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” And when some asked “Who is this?”, the crowds said, “This is the prophet Jesus, from Nazareth of Galilee” (21:1-11).

The chapter continues with Jesus entering the temple where he expelled buyers and sellers, overturned money-changers’ tables while declaring, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers” (21:12-13).

Meanwhile, Jesus healed the blind and the lame as children shouted, “Hosanna to the Son of David!” When confronted by indignant chief priests and scribes who saw and heard these wonderful things, Jesus cited the psalm which reads, “Out of the mouths of infants and nursing babies you have prepared praise” (Ps 8:2). After that, Jesus left Jerusalem. The next morning, after he cursed a figless tree, he returned to the temple. That brings us to today’s passage.

The chief priests and elders confront Jesus about “these things.” They are the acts entering Jerusalem, expelling money changers, healing blind and lame people, and the acclamations by babes for the Son of David.

Up to this point, these chief priests and elders of the Temple would not have had much occasion to clash with Jesus in the Galilean countryside, and their question had only to do with these acts within the city and temple. And so, as he is teaching, he is confronted, which fits beautifully into the scope of the passage as Jesus is Teacher. That concludes point one, acts, and begins point two, authority.

The word authority means power to influence or command thought, opinion, or behavior. At times, it is given by another person in authority such as the president or some local official. Authority also means grounds or warrant, as in an excellent authority for believing the claim. An expert may be called as an authority to testify in the court as an authority.

Although our text translates the word used in our passage as authority, the Greek word used, exousia, actually means power. Authority without real power is illusory. Exousia is God’s power given to Jesus, or the power Jesus gave his disciples.

This power represents the absolute possibility of action that is proper to God alone as the source of all power and legality.[2] For example, while God gives power to Jesus, He also enables others to exercise power. In Luke we read how the devil took Jesus “up and showed him all the kingdoms of the world in a moment of time, and said to him, ‘To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will’” (4:5-6).

God also gave power to those who arrested and killed Jesus. “Jesus said to the chief priests and officers of the temple and elders, who had come out against him, ‘Have you come out as against a robber, with swords and clubs? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness’” (Lk 22:52-53).

Power is given by God to the beast in Revelation, where we read, “The beast was given a mouth uttering haughty and blasphemous words, and it was allowed to exercise authority for forty-two months. … Also, it was allowed to make war on the saints and to conquer them. And authority was given it over every tribe and people and language and nation” (7:5,7). Yet, God’s will encompasses Satan’s sphere of dominion. And the final mystery of evil is not its power but the fact that this hostile power may still be encompassed by God’s overruling.[3]

In addition to possessing divine power, Christ also possessed the divine right to freely share his power. In the Great Commission, Jesus said to the Eleven, “All authority in heaven and on earth has been given to me” (Mt 28:18), and he gave it to them.

Now, lest you think that this power was simply to make church law, know that it is much more than who can receive Communion or be married. The power that Christ gave to his disciples and the Church is cosmic. We read in John, “He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (1:11-13). And later, “Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him” (17:1-2). Several weeks ago, we read in Matthew, “All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him” (11:27).

Christ used his power to forgive sins (Mk 2:10), expel demons (Mk 3:15) and teach (Mt 7:29; 9:8; Mk 11:28; Lk 4:36). As a believer, you have received this power, for you are children of God possessing the promise of everlasting life (Jn 1:12).

With this understanding of the divine power that Jesus possessed and shared, we turn to our passage. By what authority was Jesus doing these things, and who gave him this authority? We already know that His Father gave him authority, but his confronters are blind, and to them Jesus poses a counter-question.

Now, to us, this may seem like Jesus is employing an evasion tactic, like 99% of elected or appointed government officials use, but this is a rabbinic question and counter-question conversation used to establish the truth of a matter.[4] So, Jesus appeals to a recent example, John the Baptist, and waits for his accusers to answer.

The question showed the lack of honesty of Jesus’ enemies. For Jesus, John’s baptism came from God for He himself was baptized by John. On the contrary, they did not accept the message of John and did not consider his baptism from God.

That brings me to my third point, answer. The priests and the elders were aware of the importance or significance of Jesus’ question. After some discussion regarding John’s authority to baptize, they answered, “We don’t know.” This shows that they were incapable of recognizing authentic authority. We know why they answered Jesus as they did. The Gospels tell us that they feared looking foolish or being stoned. Yet, this did not prevent them from taking part in the death of Jesus.[5]

Their response is a pretense. Their only interest was not to lose their power over the people. As a group, they already decided that Jesus should be condemned to death (Mt 12:14). Their total lack of honesty made them unworthy to receive an answer from Jesus.

Without sounding presumptuous, as believers we know by whose authority John and Jesus acted. We also believe that Jesus rose from the dead and lives eternally. Furthermore, we believe that we too will live eternally because Jesus promised that to his believers. But what bearing does that belief place on us today? How are we to live not only as individuals but also as community, as church?

We not only say we will do what God asks, but we do it daily. Jesus says repent, we repent. He commands us to carry our cross and follow him, we follow. He instructs us to let others see our good works, we show them. We love our enemies and forgive without counting the number of times. We pray, fast and give alms to the poor. We do all this because Jesus is Lord, Savior and Master. We learn from him, obey him and love him. To us, nothing matters more than doing what our Lord commands; and, we do all things without disputing or grumbling (Phil 2:14).

Friends, we are equal brothers and sisters in the Lord. We are not equal to God, and we do not grasp at being equal to Him. Even if we can’t physically get down on our knees, I ask that we recognize in our hearts, minds, lips and acts that Jesus Christ is Lord, and humbly obey whatever He commands us. And when we do, may the peace of God that surpasses all understanding, keep our hearts and minds in Christ Jesus. Amen.

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[1] Psalm 122.

[2] Theological Dictionary of the New Testament, 238ff.

[3] TDNT, 239.

[4] Albright and Mann, 260.

[5] JBC, 664.

Holy Indifference!

God’s grace, peace and mercy be with you. … My sermon is entitled Holy Indifference, and my focus is on Philippians 1:20 and Matthew 20:15.[1] Paul wrote, “Christ will be honored in my body, whether by life or by death.” Jesus said, “’Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity?’” Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”[2] Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

 

I've got the joy, joy, joy, joy

Down in my heart - Down in my heart - Down in my heart

I've got the joy, joy, joy, joy

Down in my heart - Down in my heart to stay

 

"Down In My Heart," sometimes titled "I've Got the Joy" is a popular Christian campfire and scouting song written by a Unitarian minister, George Cooke. Cooke’s song reminds us that no matter the circumstances, Christians are to be joyful.

The word joy appears over 400 times in the Bible and more than 12 times in Philippians. Indeed, Paul had joy in his heart when he wrote this letter, but do we know why?

We understand joy as an emotion of great delight or happiness caused by something exceptionally good or satisfying. For example, a mother feels joy at seeing her son's success. Joy can be a source or cause of keen pleasure or something or someone greatly valued or appreciated. Watching Sidney Crosby play hockey is pure joy. What were Paul’s joyful circumstances when he wrote, “Christ will be honored in my body, whether by life or by death”?

Examining Philippians in its entirety and Matthew in its greater context offers insight into the joy a Christian should feel when following Jesus.

First, Philippians. According to Acts 16:9, a vision summoned Paul to preach the gospel in Macedonia. Unlike most cities where Paul preached, Philippi had no significant Jewish population or synagogue. His relations with this church were warm and affectionate, and the Philippians consistently supported his work. You see the warm relationship they shared in Paul’s greeting. Normally, to enforce his authority, Paul included the word apostle. In Philippians, he opened with “Paul and Timothy, servants (or slaves) of Christ Jesus.”

Paul wrote to the Philippians while imprisoned. He explained his reason for writing in chapter two. Paul wrote:

“I have thought it necessary to send to you Epaphroditus, my brother, fellow worker and fellow soldier, and your messenger and minister to my need, for he has been longing for you and has been distressed because you heard that he was ill. Indeed, he was ill, near to death. But God had mercy on him, and not only on him but on me also, lest I should have sorrow upon sorrow. I am more than eager to send him, therefore, that you may rejoice at seeing him again, and that I may be less anxious. So, receive him in the Lord with all joy, and honor such men, for he nearly died for the work of Christ, risking his life to complete what was lacking in your service to me.”

In other words, Paul reassured the Philippians who sent gifts with Epaphroditus that their messenger, who had a brush with death, was ready to resume his apostolic work upon return to Philippi.

In today’s passage, Paul conveyed that while imprisonment seemed to be a disadvantage, it served to advance the gospel. Even nonbelievers knew Paul was imprisoned for Christ, and was not a common criminal. However, there were men who sought to cause Paul trouble, hoping to prolong his imprisonment. Quoting Job, Paul assuredly insisted that though he knew not whether his sentence would bring death or life, God would vindicate him and bring him deliverance. Paul exuded hope – the virtue that waits with eager expectation – in his desire to glorify Christ through life or death.

Indifference to death is difficult to understand. We associate such indifference with the depths of despair and pain, but here it arises in a letter which, more than any other, exudes hope and joy. This gives us a glimpse into Paul’s spirit and motivation – that his life and identity were wrapped up in his allegiance to Jesus. That is why he encouraged the Philippians to boast joyfully – not because of what they could do as independent individuals apart from God but because of what God was able to do through them.

Joyfully boast of what God can do through you. On that thought, let us end Philippians and turn to Matthew.

In its greater context today’s passage comes on the heels of the rich young man who asked Jesus what he must do to have eternal life. After assuring Jesus that he observed the commandments, the man went away sad, because he was not up to Jesus’ challenge to sell his possessions, give the poor the proceeds, and follow Him.

Jesus stated how difficult the rich find it to obey Him prompting Peter to reply, “We left everything and followed you. What will we have?” Jesus assured his disciples that when the Son of Man would sit on his glorious throne, they would sit on judgment thrones, receive a hundredfold of what they left behind and inherit eternal life. But before he told today’s parable, Jesus concluded, “Many who are first will be last, and the last first.” This saying concludes two successive sections in Matthew, but it does not supply the meaning of today’s parable.

Now, for point of information, a denarius would feed one’s family for a day; anything less would be subsistent pay. In the parable, the master paid every worker enough to sustain his family for a day.

The first hired were paid last because the point of Jesus’ story depended on their seeing what the last employees received. Contrasting the two extremes, the first and the last, those who worked twelve hours and those who worked one, revealed that the master was strikingly generous. Every man could feed his family.

But when the last were paid, the first calculated how much more they would be paid. Against conventional expectation, they also received a denarius, the agreed upon wage. Equal payment is why the first hired grumbled about the master’s apparent injustice, expressed in their lament, “you made them equal to us.”

Equality is what is offensive and scandalous about Jesus’ parable. Equality is what is counterintuitive and remarkable about the reign of God. In God’s Kingdom there is no room for self-promotion, no occasion for competition, no basis on which one disciple can say to another, “I have no need of you” or “I am more important than you are.” The master treats all workers the same, and owing to God’s grace, there is no distinction on the Last Day. Even the apostles are simply laborers in the vineyard.

The parable was a reminder to Christians, especially those with authority, who saw themselves and their congregations as special, that like the first followers of Jesus, we are all simply laborers in His vineyard.

Finally, what do Paul and Matthew teach us today? What lessons do we learn about joy and grace? Do we feel like singing Cooke’s campfire song? Do I have joy in my heart when living through unfavorable circumstances? Do we recognize the difference between generosity and grace? If imprisoned for practicing my faith, would I acknowledge that God’s ways and thoughts are higher? When evildoers assail me and extract a pound of my flesh, am I confident about my deliverance, my salvation, my redemption? When God shows mercy to people who damaged my reputation, am I joyful or resentful? If my fate lay in the hands of those who hate me, do I prefer life, death or God’s will? In a word, am I indifferent?

By indifference I do not mean apathy or a “who cares” or “whatever” attitude. On the contrary, holy indifference means total openness to the will of God in one’s life.  In other words, whatever God wills for me, I will strive with all my heart, mind and soul to conform to His will. I will not prefer health to sickness, riches to poverty, honor to dishonor, a long life to a short one.

How did Jesus expect His disciples to attain holy indifference? How did Paul achieve acceptance of God’s will? How did a sentenced Paul bring glory to Christ? Through a constant, dynamic prayer life which led them to total confidence in God and a willingness to give themselves wholly to the Trinity.

They were indifferent because they knew God directed them. Their love for Father, Son and Spirit was so deep that all obstacles between God and themselves were removed to the point that they knew how to use things properly, for example, money, property or talent, to glorify God. They were able to do so because they recognized that all things came from God, that all people were from God. Hence, Paul not only withstood his enemies’ inflictions, but welcomed them if they brought glory to Christ and His Gospel.

As laborers in the vineyard, we have much to learn from today’s Scriptures. We have much to learn from Paul. We can all learn from others who accept their fate and witness for Christ.

Consider what we can learn from Meriam Ibrahim, the Sudanese woman raised by her Ethiopian Orthodox mother after her Muslim father abandoned them. Several years ago, her cousins claimed Meriam committed adultery and apostasy by marrying Daniel Wani, a Christian. The religious court in Sudan sentenced her to death.

Meriam was always a Christian, but the prosecution claimed she should have followed the faith of her absent father. It demanded she abandon her Christian faith and believe in Islam. The judge gave her three days to do so, but she refused, arguing she was a lifelong Christian, and could not abandon her genuine personal faith at the request of a court.

Meriam’s story is tragically dramatic because when arrested she was the mother of a young boy and pregnant with a daughter. Since the court considered her son a Muslim, he could not remain with his Christian father but rather lived in a bug-infested prison cell with his “Muslim” mother. Worse, the court did not admit Meriam to a hospital to give birth. She delivered her daughter in her cell while shackled to the floor. Shockingly, the court ruled Meriam could live for two more years to nurse her daughter. When weaned, Meriam was to be hanged. … International pressure allowed the family to emigrate to New Hampshire where they lived with Meriam's brother-in-law for two years before moving to Virginia.

Currently, Ibrahim advocates for other victims of religious persecution and women who face gender-based violence and domestic abuse. She admits that her time in prison wasn't easy, but there are others who are in worse conditions in Sudan. She says, “Sadly, this was all under the guise of the law. So instead of protecting people, the law is harming them. … I put my life at risk for the women of Sudan and for Christians live under difficult circumstances, persecuted and treated harshly. There are many Meriams in Sudan and throughout the world.”

Now, imagine if a court gave you three days to embrace Islam to save your life. It was an easy choice for Meriam, but she refused, declaring: “I am a Christian and I will remain a Christian.” Yes, heroic, saintly courage still exists in our world.

While we witness demonstrations over the tragic deaths of some individuals, why is the world silent at the barbarous slaughter of Christians in the Middle East and Africa? And while demanding respect for people like Meriam and religious freedom for Christians around the world, should we not welcome trials that test our faith? Should we not pray for deliverance and holy indifference? Should we not joyfully accept what comes as long as God is glorified? Should we not rejoice that God extends His grace to those who have labored one hour to our twelve?

God’s activity insults us when we shift our gaze from our Triune God to our fellow laborers. We must pray for strength to keep our eyes fixed on God, to avoid envious eyes and see through joyful eyes His grace at work in our world, even in the midst of trials.

I conclude with a meditation found on a Confederate soldier.

I asked for health, that I might do greater things; I was given infirmity, that I might to better things.

I asked for riches that I might be happy; I was given poverty, that I might be wise.

I asked for power that I might have the praise of men; I was given weakness, that I might feel the need for God.

I asked for all things that I might enjoy life; I was given life, that I might enjoy all things.

I got nothing I asked for – but everything I hoped for. Almost despite myself, my unspoken prayers were answered. I am among all men most richly blessed.

This week, consider how blessed you are. Thank God for your trials that you too might be most richly blessed. And when you do, may the peace of God that surpasses all understanding, keep your hearts and minds in Christ Jesus. Amen.

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[1] For references, please see my blog: https://cwynar.blogspot.com/2014/09/holy-indifference.html.

[2] Psalm 122.

Fraternal Forgiveness (Matthew 18:21-35)

 

I grew up as the middle boy of three sons. My older brother was one year and nine months older than I. My younger brother was one year and seven months younger.

Like boys, we sometimes disagreed, argued, called each other names and occasionally hit one another. There were unkind words, hurt feelings and sometimes aches and bruises.

When this occurred, my parents intervened and told us, sometimes very forcefully, to apologize. When we were toddlers, they made us kiss and make up. By the time we were teenagers, verbal apologies, however shallow, sufficed.

Forced fraternal forgiveness kept the peace in our family, and most likely saved my parents from the insane asylum.

In our gospel today, Peter asks if he must forgive his brother up to seven times? Seven times?! Who could forgive anyone up to seven times?! Yet, seven was the perfect number. So, Peter’s act of forgiving someone seven times was very noble.

Sometimes, do you have trouble forgiving a person who has embarrassed or insulted you? Don’t you think they need to be punished? Don’t you think you should have the chance to get even with that person? A lot of people think that way, and sometimes they make a huge mistake by trying to get even.

Jesus reminds us that because God has first forgiven us, we must forgive others not just once or seven times, but seventy times seven times. In other words, Jesus does not limit our forgiveness of other people because God’s forgiveness of us is unlimited. So, today, be as forgiving as Jesus was to those who hurt him.

Let us pray. Heavenly Father, from whom all fatherhood in heaven and earth is named: Bless all children, and give their fathers and mothers the spirit of wisdom and love, so that the homes in which they grow up may be to them an image of Your Kingdom, and the care of their parents a likeness of Your love. We pray in the Name of the Father and the Son and the Holy Spirit. Amen.

Make Room for Forgiveness

 

God’s grace, peace and mercy be with you. … The title of my sermon is Question, Answer and Church. My focus is on Matthew 18:21-35. Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’”[1] Now that our feet are within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

Did you know that there are more than three dozen songs by popular singers with the word ‘forgive’ in the title? There is an online list of these songs, and I have never heard any of them. In fact, I have never even heard of most of the artists on that list except for Pat Boone, Donna Summer, Paul Simon and Carly Simon. When it comes to movies, one person posted a question on an internet chat board asking for suggestions for movies about forgiveness because the best he could come up with is Angels with Dirty Faces starring Jimmy Cagney. Finally, when I looked at Goodreads for books on forgiveness, the only ones I recognized were East of Eden by John Steinbeck and Les Miserables by Victor Hugo. My point is that as a culture, we rarely sing about or write about forgiveness. We lack forgiveness.

That said, the best teaching on forgiveness is our passage today. First, we have Peter’s question, followed by Jesus’ answer. Finally, we need to place that within the context of Church and focus on how we practice forgiveness.

First, Peter’s question. Matthew wrote that Peter came up and said to Jesus, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” (18:21).

Now, there is nothing particularly Christian about the practice of forgiveness. Whatever one’s religion or nonreligion, people request and grant forgiveness almost every day.[2] A personal example. When we take Travis outside and he’s off leash, we always make him wear an electronic recall collar. The vibration of the collar’s two prongs when pressed on the remote gets his attention faster than cooked bacon. So, last Thursday, we took Travis to the groomer. He was picture perfect and no longer smelled, well, like a dirty dog. On Friday, after the builders left the site of our new home construction, Cindy and I went out to look at the progress and take some pictures. Because it had rained for several days earlier that week, we were careful to watch our footing. There is a lot of muddy clay puddles. Of course, we let Travis come with us. I put his recall collar on his neck and put the remote in my pocket. We had finished our inspection and photographs and started to walk away from the site. My back was turned and Cindy started yelling ‘No!’ at Travis and for me to ‘Hit the remote!’ Freshly bathed and groomed Travis found the muddiest puddle on our property and he wasn’t going to be denied some fun. He took a mud bath.

Later, after we hosed the mud and stink off Travis, Cindy apologized to me for yelling, explaining that she wasn’t mad at me but at Travis. This had to be at least the seventh time he’s done something like this. This type of forgiveness involved a trivial and unintentional matter – a Golden Retriever doing what he loves. Forgiveness, however, becomes problematic only when the trespasses are more serious, when they are intentional, and especially when they are repeated.[3]

So, why did Peter ask his question and why did Matthew record it? Well, within the greater context of last week’s passage, we see that Jesus called his disciples to be different than the rest of the world and in particular to be gracious and humble. Here, the question of forgiveness raised by Peter – as a spokesperson for all disciples – shows the smallness of his faith and understanding. The topic of a Christian brother or sister forgiving another disciple of Jesus who has sinned against him or her applies generally to all who follow Christ. Although it is clear that Peter’s understanding of the scope of forgiveness is inadequate, note that by normal human standards, his offer to forgive a brother who sins against him up to seven times is not a trivial one.[4] Peter is willing to forgive up to seven times. Seven is the traditional number of perfection. Nevertheless, he is acting like a rabbi. While acknowledging Jesus’ ‘law’ of forgiveness, he wants that law, like every human law, to have clearly delineated limits.[5] Whatever normal standard is guiding Peter’s question is dwarfed and then swallowed up by Jesus’ response.

Second, Jesus’ answer. Jesus said to him, “I do not say to you seven times, but seventy-seven times” (18:22). Jesus declares that forgiveness has nothing to do with moral arithmetic or record keeping. By playing with the number seven and turning it into a symbolic number, Jesus emphasized that true Christian forgiveness knows no limits.[6] As in the case of the Sermon on the Mount (5:21-48), here too does Jesus impart sweeping divine revelation: be ever and always willing to forgive! The specifics remain to be worked out in the tug and pull of Christian existence.

Jesus then spoke the Parable of the Unforgiving Servant (18:23-35) which contains three scenes: the master’s compassion for the hopelessly indebted slave (24-27); that forgiven slave’s refusal to show mercy to his fellow slave who had far less debt (28-30); and the master’s angry retraction of his forgiveness and the subsequent punishment of the unforgiving slave (31-34).

There are parallels between the first two scenes.[7] Both begin by presenting the figure of one who is indebted to another. The first slave is indebted to his master, and the fellow slave owes the first slave. Both are initially treated mercilessly. Both are ordered to be sold along with family to repay the debt. Each falls to the ground begging for mercy.

To highlight the contrasts, we see in the first scene that the relationship is between the master and the slave, and in the second, between two slaves. The more obvious contrast is the amount owed. The first slave owed so much money that it would have taken him 60 million days to repay the full amount or 1,000 years imprisonment. The ratio of his debt to that of his fellow slave was 600,000 to one, for the latter owed 100 denarii.[8] Some have surmised that the former must have been a provincial governor for no one else could have access to so much money except a government official.

The third contrast is the response after the appeal for patience to repay the debt. Unexpectedly the master feels compassion for his slave and releases him, forgiving the catastrophically enormous debt. Shockingly, that slave released from the unthinkable burden, imprisons his fellow man until the debt is repaid.

Unaffected by his master’s generosity, the first slave is now summoned to him. The master’s speech reminds us that he was originally motivated because he felt compassion. Now, he is motivated to enact justice because he feels anger, and the once-forgiven slave will be imprisoned until all is repaid.

The parable strikes home because it pins the hearers to the wall with the truth of Jesus’ words. Yet, this is not a new teaching. He had already taught his disciples his own prayer adding this: “For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses” (6:14-15).

The wicked slave should forgive because it is the right thing to do, and there is no wiggle room in Jesus’ words. But, how is it possible to act with necessary justice? That, folks, brings me to my third point, Church. How and why do we live as people who can and will forgive one another?

To help answer that we look at the framework of the parable.[9] In the framework of the mind of the wicked slave, he did not see himself as someone who internalized his master’s generosity and forgiveness. Instead, he saw himself as someone who was experiencing a loss and saw his fellow slave as a man who owed him a lot of money: in today’s world, five months wages. Framed that way, it seems logical that one who owed us five months wages should be punished. In our world, it is logical, rational and understandable. But in the framework of a man who had just been pardoned for crime greater than that of Bernie Madoff, does it?

What other way could the wicked slave have viewed these matters? What framework should he have had – and to a greater degree – should members of the Church have? Obviously, he could have seen himself as someone who had just been rescued and released from an unfathomable, crushing debt that would have condemned him and his entire family to spend ten lifetimes in prison. He could have seen himself as someone to whom a stunning grace and generosity had come by way of his master’s compassion. He could have viewed his fellow slave’s debt as trivial in comparison to his own forgiven debt.

To adopt such a framework occurs only through faith. To view Jesus’ call to forgive begins by standing in the flow of forgiveness that begins with God in Christ and comes to me. Then, the second step, only through the power of the Gospel, is to allow that same forgiveness to flow from me to another who needs my mercy. The sequence of events in this parable corresponds to how the reign of God comes into the world through Jesus (4:17) and brings blessings to those who are poor in spirit and those weary for rest.[10] The gift of understanding and faith in Jesus opens up those needy ones to desire and receive the flow of forgiveness. With forgiveness received and standing in the flow of that forgiveness, disciples are able to give one another a similar gift. However, forgiveness that does not flow out from God through Christ to me and then to another is forgiveness that God has offered to me but that I have despised. Forgiveness that has been despised is forgiveness that will be withdrawn.[11]

So, how does this forgiveness work its way out in our relationships with God and one another in Christ? First, God takes the initiative in Christ. Forgiveness is never earned, elicited or merited. Second, we should distinguish between the decision to forgive another and the internal emotions that one may or may not experience in relation to another.

To forgive is to release someone else from the retribution and retaliation that they may deserve to receive. Forgiveness is a Spirit-led choice. The emotions may follow slowly or may need to be dragged out kicking and screaming into the new situation. In some situations, we may distress because of the anger or hurt that lasts for a long time. Emotions sometimes last longer than we might expect. But we should not doubt the fact of God’s unlimited forgiveness for us in Christ Jesus, nor the effectiveness of the past act of declaring the other person forgiven. Emotions may cloud the mind and heart, but they cannot trump the promises of God.

We may need to forgive others more than once for the same sin. Healing may involve repeated mutual confessions and absolutions because there is a struggle within Jesus’ disciples between the ways of the old age or the ways of the modern world and the new time of salvation into which we have been called and baptized.

And so, my friends, I ask you, is there room in your lives, hearts and minds for forgiveness? While some in our world value revenge and ruin, we make room for reconciliation and respect in and through Christ. While some raise their fists and evoke fear through lawlessness, we raise our hearts and call for forgiveness and faithfulness to Law and Gospel.

Friends, beginning today, as Christians, make room for the mercy God pours into your hearts in Christ through Word and Sacrament. As faithful spouses, loving parents and disciplined children, make room for forgiveness. When you do that, may the peace of God that surpasses all understanding, keep your hearts and minds in Christ Jesus. Amen.

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[1] Psalm 122.

[2] Hare, 216.

[3] Hare, 216.

[4] Gibbs, 933.

[5] Meier, 133.

[6] Meier, 133.

[7] Gibbs, 935.

[8] Gibbs, 930.

[9] Gibbs, 938.

[10] See Matthew 4:17; 11:25; 11:28-30.

[11] Gibbs, 939.