Proper 23 (Pentecost 20)

 Proper 23 Series 'A'
Isaiah 25:6–9
Philippians 4:4–13
Matthew 22:1–14

 

Clothed in the Righteousness of Christ, We Partake of His Wedding Feast

By His cross and resurrection, the Lord has swallowed up death forever, and by His Gospel He “will wipe away tears from all faces, and the reproach of his people he will take away from all the earth” (Isaiah 25:8). Therefore, “let us be glad and rejoice in his salvation” (Isaiah 25:9). On the mountain of the Lord of hosts — in His Church on earth, as in the kingdom of heaven — He has made “for all peoples a feast of rich food, a feast of well-aged wine” (Isaiah 25:6). It is the royal “wedding feast” of the Son of God, “and everything is ready” (Matthew 22:1, 4). Thus, His servants are sent into the highways and byways to invite and gather as many as they find, “both good and bad,” to fill the wedding hall with guests (Matthew 22:8–10). In Holy Baptism, He clothes them all in the “wedding garment” of His own perfect righteousness (Matthew 22:11). Therefore, “do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God,” and “rejoice in the Lord always” (Philippians 4:4–6).

Collect for Proper 23 - Almighty God, You invite us to trust in You for our salvation. Deal with us not in the severity of Your judgment but by the greatness of Your mercy; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, One God, now and forever.

“The kingdom of heaven may be compared to a king who gave a wedding feast for his son.” (Matthew 22:2)

                                                                        

Rev. Dr. Daniel J Brege

A foundational institution of God is marriage.  Within marriage the institution of the Church is also subsumed.  Luther identified Adam as the first pastor, to whom was given the word of law and gospel to share, and Eve was the first congregation given to hear that Word of God.  Note also that the first bride was built from the side of Adam, and now the Church through the water and blood of the pierced side of the New Adam is built.  In his gospel, John records the same Greek word for Christ’s pierced side as that used in the LXX for the side of Adam.  In his first epistle John then references this by writing, This is he who came by water and blood—Jesus Christ; not by the water only but by the water and the blood [5:6].  Christ came to each of us by the water and the blood in our Baptism, creating His bride, the Church.

In Sunday’s Gospel Jesus tells a parable about the marriage feast for the king’s son.  Interestingly in His previous parable Jesus speaks of the vineyard owner’s son being cast out of the vineyard and killed.  Indeed, this is the same son!  By the death of God’s Son, salvation is procured for His bride, the Church.  But how can this bride rejoice when her husband has died?  She rejoices because to secure her eternal salvation He rises from the dead.  Now the feast of salvation is prepared, and those attending this wedding feast can be recognized as individual members of the Church.

Why a feast?  God has always linked literal food both to communion with Him and to godly celebration.  In the Garden of Eden there was the Tree of Life, from which the food of life and certainly godly rejoicing were linked.  Yes, it was literal food, but also sacramental food in that it conveyed something beyond earthly nutrition.  Uniquely the Old Testament peace offering sacrifice was always eaten in a celebrative communion feast. In connection with the peace offerings offered at the Tabernacle, God would direct, …you and your households shall eat and rejoice (Dt 12:7). Thus when a Jewish home had a celebration they would (whenever possible) “invite God” by dining on a peace offering. Appropriately the meat of a Jewish wedding feast, especially for those in proximity to the Jewish Temple, would have been from a peace offering.

The wedding feast has already begun.  Though we find in the visible church hypocrites who fail to trust in Christ’s robe of righteousness, nonetheless we who have been made clean by the water and blood of Christ are privileged to join in Christ’s wedding feast every time we gather to eat of His body and blood.  Here we eat literal food (bread and wine), but consistent with God’s working through the centuries we partake of sacramental food, the food of forgiveness and immortality!  We eat of the fruit of the Tree of Life, that tree being the cross and that fruit being Christ himself.  We eat of the ultimate peace offering, celebrating peace with God via communion in the flesh and blood of Jesus. Though we eat the Wedding Feast with an attitude of repentance, we also appropriately eat with joyful celebration. No wonder we call it “celebrating” the Lord’s Supper, and the man who leads it is called the “celebrant”.

Finally we who are members of Christ’s body, His bride, will get to celebrate the marriage feast when there will be no more sin and no more monstrous results of sin.  In the final book of Holy Writ we not only encounter the reestablished right to eat of the Tree of Life, but we encounter the eternal marriage feast: Let us rejoice and be glad and give Him the glory. For the marriage of the Lamb has come, and His bride has made herself ready. She was given clothing of fine linen, bright and pure…Then the angel told me to write, “Blessed are those who are invited to the marriage supper of the Lamb.” [19:7-9].Yes, eat in this life of the marriage supper of the Lamb, the marriage feast of the New Adam; then eat and celebrate the wedding feast most wondrously into eternity.

Matthew 22:1

Καὶ ἀποκριθεὶς ὁ Ἰησοῦς πάλιν εἶπεν [a]ἐν παραβολαῖς αὐτοῖς λέγων·

And again Jesus spoke to them in parables, saying,

Matthew 22:2

Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους τῷ υἱῷ αὐτοῦ.

The kingdom of heaven may be compared to a king who gave a wedding feast for his son, 

Vv.1-2-Jesus again spoke parables to them...chief Priests, Scribes, Pharisees...still addressing the question "by whose authority?"  The Father again is the subject.

-The kingdom is compared to a man king who prepared a wedding. God is an action...always acting to save. The reign of God, not political action.  The Kingdom is wherever Jesus is present.

Matthew 22:3

 καὶ ἀπέστειλεν τοὺς δούλους αὐτοῦ καλέσαι τοὺς κεκλημένους εἰς τοὺς γάμους, καὶ οὐκ ἤθελον ἐλθεῖν.

 and sent his servants[a] to call those who were invited to the wedding feast, but they would not come. 

Vs. 3 - Sent his slaves to the invitees and they were unwilling to come...same lament as Jesus over the city of Jerusalem a chapter later.  This would be a once in a lifetime event. Surprising that they would not come.  The invitation would have come to the head of the household so the entire family would have been denied.

Δούλους “bondservants” see also verses 4, 6, 8, 10

Matthew 22:4

πάλιν ἀπέστειλεν ἄλλους δούλους λέγων· Εἴπατε τοῖς κεκλημένοις· Ἰδοὺ τὸ ἄριστόν μου [b]ἡτοίμακα, οἱ ταῦροί μου καὶ τὰ σιτιστὰ τεθυμένα, καὶ πάντα ἕτοιμα· δεῦτε εἰς τοὺς γάμους.

Again he sent other servants, saying, ‘Tell those who are invited, “See, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast.”’ 

V.4 - Tell the invited all is ready, I have prepared my suffer. The oxen and calves have been slaughtered. The slaves preach the menu…the feast is upon the sacrifice. τεθυμένα

-The Father's first word "you may eat." His last word "all is ready."

Matthew 22:5

οἱ δὲ ἀμελήσαντες ἀπῆλθον, [c]ὃς μὲν εἰς τὸν ἴδιον ἀγρόν, [d]ὃς δὲ [e]ἐπὶ τὴν ἐμπορίαν αὐτοῦ·

But they paid no attention and went off, one to his farm, another to his business,

V.5- But not caring they departed. One to a field, another to his shop. One slept in, another had soccer practice.

Matthew 22:6

οἱ δὲ λοιποὶ κρατήσαντες τοὺς δούλους αὐτοῦ ὕβρισαν καὶ ἀπέκτειναν.

while the rest seized his servants, treated them shamefully, and killed them.

V.6- Now the servants seized the slaves and insulted treated them disgracefully and killed the rest. Another absurd response. No fence sitting with Jesus - either you love Him or hate Him. You will go to the feast or kill the servants.

Matthew 22:7

[f]ὁ δὲ βασιλεὺς ὠργίσθη, καὶ πέμψας τὰ στρατεύματα αὐτοῦ ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν ἐνέπρησεν.

The king was angry, and he sent his troops and destroyed those murderers and burned their city.

V.7- But The King was enraged, suffered wrath, and sent his servants to kill and burn their city. The eschatological is now.

Matthew 22:8

τότε λέγει τοῖς δούλοις αὐτοῦ· Ὁ μὲν γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι· 

Then he said to his servants, ‘The wedding feast is ready, but those invited were not worthy

V.8- Then he said to his slaves the feast is ready. The rejection made them unworthy.

Matthew 22:9

πορεύεσθε οὖν ἐπὶ τὰς διεξόδους τῶν ὁδῶν, καὶ ὅσους [g]ἐὰν εὕρητε καλέσατε εἰς τοὺς γάμους.

Go therefore to the main roads and invite to the wedding feast as many as you find.’ 

V.9- Be going to the through roads, off ramps, and invite call whomever you find to the feast. This was the prostitutes and thieves who were invited.

Matthew 22:10

καὶ ἐξελθόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας [h]οὓς εὗρον, πονηρούς τε καὶ ἀγαθούς· καὶ ἐπλήσθη ὁ [i]γάμος ἀνακειμένων.

And those servants went out into the roads and gathered all whom they found, both bad and good. So the wedding hall was filled with guests.

V.10- The slaves went to roads they synagogue all they could find the good and the evil…with recliners

Matthew 22:11

εἰσελθὼν δὲ ὁ βασιλεὺς θεάσασθαι τοὺς ἀνακειμένους εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυμένον ἔνδυμα γάμου·

“But when the king came in to look at the guests, he saw there a man who had no wedding garment. 

V.11- Found a man not clothed with the wedding garment. All were given a garment. (Baptism) He had thrown it off.

Matthew 22:12

καὶ λέγει αὐτῷ· Ἑταῖρε, πῶς εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; ὁ δὲ ἐφιμώθη.

And he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless.

V.12- Said to him Ἑταῖρε "comrade" "friend" (same word spoken to Judas) how have you come not wearing a garment? He was muzzled ἐφιμώθη. This is straight up law... The “where are you?” spoken to Adam in the garden. He has thrown God off. He is a rejectable God.

Matthew 22:13

τότε [j]ὁ βασιλεὺς εἶπεν τοῖς διακόνοις· Δήσαντες αὐτοῦ πόδας καὶ χεῖρας [k]ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων.

Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.

Matthew 22:14

 πολλοὶ γάρ εἰσιν κλητοὶ ὀλίγοι δὲ ἐκλεκτοί.

For many are called, but few are chosen.”

Vv.13-14- Then the king said to the deacons thrown him into the darkness the outer kind. Where there is anguish, the gnashing of teeth. Many called few elected.

English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

The Greek New Testament: SBL Edition. Copyright © 2010 by Society of Biblical Literature and Logos Bible Software

Sheep and Goats

 

Jesus’ parable of the sheep and the goats drives home a critical point. Namely, that faith is what really makes a person holy. Your work is for the service of your neighbor.

Faith alone saves. But faith that saves is never alone. Works are necessary. But never arbitrary. Faith is what makes you holy. Works are always done in the interests of the neighbor.

Faith is the hand that reaches up to Christ. Works is the hand that reaches out to help and serve the neighbor in love. You come to a worship service. Then, in service, you support your neighbor.

The difference between the goats and the sheep is not that the sheep were nice and friendly, while the goats were mean and insular. The dividing line is not based on the good work and charity and giving money to foreign missions of the sheep. Or the lack of civic love and welfare on the part of the goats. NO!

What divides them is Faith. And more precisely. It is CHRIST for you, in you, and with you, that sets you on His Right Hand. Jesus said, “My sheep hear my voice, and I know them, and they follow me.” John 10:27 Those who have received Jesus are lambs and sheep. Those who reject Him are goats.

Both sheep and goats forget to realize that it was the Lord. The goats failed to recognize Jesus, while the lambs didn't remember serving Jesus either. How so? The lambs did not look to their own works. They looked to the finished work of Christ their Good Shepherd. They looked only to their Shepherd who alone produces works that are accounted as good.

The sheep hear the shepherd’s voice and they follow Him. They are sheep of His fold. Lambs of His flock. Sinners of His own redeeming. The sheep follow their Shepherd wherever He makes them lie down in green pastures and leads them besides still waters. (Psalm 23)

In his Introduction to the book Romans, Luther stated that saving faith is, “a living, creative, active, and powerful thing. Faith cannot help doing good works constantly. It doesn’t stop to ask if good works ought to be done, but before anyone asks, it already has done them and continues to do them without ceasing. Thus, it is just as impossible to separate faith and works as it is to separate heat and light from fire!” - "Luther, An Introduction to St. Paul's Letter to the Romans".

This month of October another harvest will begin. There is also a harvest of souls. Christ has won for you full salvation. All you receive is a gift. No strings attached. You are now free to love and serve your neighbor. Every. Single. Day. You are compelled to do so. You can do no other.  

There is nothing sectarian about Jesus. He does not intend to be limited. He is for the entire world. He died for all humankind. He commissions His disciples to preach the gospel to all nations. He is a universal Savior. He envisions the universe to be one flock under one shepherd. Because Jesus has “other sheep” the church needs its program of evangelism and missions to gather the other sheep into His fold, the church.

Lord God, our shepherd, You gather the lambs of Your flock into the arms of Your mercy and bring them home. Comfort us with the certain hope of the resurrection to everlasting life and a joyful reunion with those we love who have died in the faith, through Jesus Christ our Lord. - Collect for Easter 4, Lutheran Service Book

Words-610
Passive Sentences-8.1%
Readability-84%
Reading Level- 3.9

Image of the Lost Sheep copyright Ed Riojas, Higher Things

October 3 – Saturday prior to Pentecost 19 (Proper 22)

 

Matthew 25:1-13 - Our reading is the inspiration for the hymn, “Rejoice, Rejoice Believers.” The believer rejoices only in Christ. The days are getting shorter, soon the harvest will commence. We pray for the safety of all who work to bring food to our table. We also anticipate a harvest of souls.

This hymn of ten stanzas was written by Laurentius Laurenti. It is his finest hymn and emphasizes our Lord’s Second Advent. The hymn was published in the author’s Evangelica Melodica, 1700, entitled “for the 27th Sunday after Trinity.” The complete hymn—unites the imagery of the parable of the Ten Virgins, Matt. 25:1-13 with that of Rev elation 20—21.

The translation is an altered form of Sarah Findlater’s, which appeared in Hymns from the Land of Luther (by her and her sister, Jane Borthwick), 1854, first series.

Another stanza from the original (Stanza 8) translated by Mrs. Findlater, beautiful for its imagery, reads:

Palms of victory are there;
    There, radiant garments are;
There stands the peaceful harvest,
    Beyond the reach of war.
There, after stormy winter,
    The flowers of earth arise,
And from the grave's long slumber
    Shall meet again our eyes!

As God’s vineyard will be harvested at the end of days so look to Christ the Lord of the harvest, the one in whom the believer rejoices. 

O God, whose almighty power is made known chiefly in showing mercy and pity, grant us the fullness of Your grace that we may be partakers of Your heavenly treasures.[1]

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[1] Collect for Proper 22, Lutheran Service Book © 2006 Concordia Publishing House, St, Louis

Source of the above hymn is from The Handbook to The Lutheran Hymnal.

 

October 2 – Friday prior to Pentecost 19 (Proper 22)

 

Matthew 21:33-46 – God’s people refuse to return God His due. Confidence in one’s own faith will fail. This is another parable of the kingdom. It is an allegorized parable. The vineyard is Israel. The tenants are the religious leaders. The servants are the prophets. The son is Jesus. The murder was the cross. Jesus is saying that time after time God has sought to redeem his people through the prophets, but each effort was in vain. In desperation, He sent His Son whom they crucified. This is in accord with the psalmist who says the rejected stone became the cornerstone. The outcome of it is that the religious leaders of Israel will lose the kingdom, which will be given to those who produce the fruit of righteousness. Because of their rejection of Christ, the Jews lost, but the Gentiles gained the kingdom.

The owner has a right to receive fruit from the tenants. People owe something to God. Time after time God comes for His due until finally He makes the ultimate appeal in His Son, Jesus. Rebellious tenants kill the Son in hope of taking over the vineyard. Here can be seen the patience of God, trying repeatedly to get the tenants to respond; here can also be seen the greed of people.

What sort of tenants are we? It is our duty to be good stewards, faithful tenants, and good renters. We must continue to share this message of the kingdom with all that we meet, and with all that we know.

God’s sign is still out for all to read and see. It says “VINEYARD FOR RENT.” The terms for the vineyard are as generous as they can be.

In His marvelous love God has considered all of the difficulties renters can give Him and yet He allows us to rent this prime ground. How wicked we would be if we would ever spurn His love.

What a privilege it is to be a tenant in God’s vineyard. What an honor it is to bring Him the fruit of faith with joy. My the Lord so move us to be good tenants until that time in which we move out of that rented ground into a new home, one which has been purchased by the same Landlord we are renting form now – Jesus Christ the righteous one.

Collects for Proper 22 – Gracious God, You gave Your Son into the hands of sinful men, who killed Him. Forgive us when we reject Your unfailing love, and grant us the fullness of Your salvation; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one god, now and forever.[1]

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Image The parable of the Vineyard copyright © Ed Riojas, Higher Things

[1] Collect for Proper 22, Lutheran Service Book © 2006 Concordia Publishing House, St, Louis

October 1 – Thursday prior to Pentecost 19 (Proper 22)

 

Philippians 3:4b-14 – God’s people strive to be examples worthy of Christ. Confidence in the flesh cannot stand. Forgetting the past, Paul presses on toward the goal of Christ and lives as an example for others. Paul defends himself as a Christian of the first order through the mercies of God. Yet, he does not think he has it “made,” but keeps striving for complete devotion to Christ by becoming one in the sufferings, death, and resurrection of Christ. Because he imitates Christ, he is able to ask his people to imitate him in both faith and life.

Though we are in the world, we belong to the kingdom of heaven. When Christ returns, He will transform our earthly bodies to spiritual bodies.

Paul uses this phrase “I press on” twice in this passage. It must have been important to him in getting across his plan. He is not idly waiting for perfection to come to him. He is not neutral. He is urgent, pursuing, and energetic in getting to his goal. To become like Christ is a process over a lifetime — ever striving to be like Christ in every area of life. At the same time, Paul would say that God was in him pressing on, working in him. A Christian dare not be content with his life. He is ever seeking to improve it.

In the readings for this coming week the theme of a vineyard are apparent. The wild fruit are those who are “enemies of the cross of Christ” and serve as an example of the right kind of fruit Christians produce.

In light of this text, we may reflect on what we value most as individuals and as church communities. Perhaps we tend to value certain inherited qualities or achievements as “gains” that give us value before God.  Take time examining your life and your faith, so that you may count such gains as loss and deepen your reliance upon Jesus Christ.

Visit, O Lord, the homes in which Your people dwell, and keep all harm and danger from them. Grant that we may dwell together in peace under the protection of Your holy angels, sharing eternally in Your blessing; through Jesus Christ, our Lord.[1]

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[1] Collect for home and family, Lutheran Service Book © 2006 Concordia Publishing House, St. Louis

September 30– Wednesday prior to Pentecost 19 (Proper 22)

 

 Isaiah 5:1-7 God’s people receive judgment for evil fruit.  Confidence in violence and bloodshed leads to judgment. In the Old Testament reading, God’s judgment upon His people is shown for their failure to produce proper fruit.

The prophet sings a love song to God regarding God’s vineyard, his people. God is his “beloved.” God loves His people. Proof of this love is that God’s vineyard, His possession, is His people. Out of love, God accepts and owns His people. And look what God has done for His people! He has placed a vineyard on a fertile hill. He dug the ground, cleared away the stones, and planted it with the best vines. Then He built a watchtower and a wine vat.

God is love and He deals lovingly with His people: claiming them as His own and providing for them by giving them the best of everything to be fruitful.

Israel’s injustice is particularized. The “bloodshed” refers to abusive practices that bleed the poor to death. The “cry” refers to their anguished response. These actions are “wild grapes” (detailed in 5:8, 11-12, 18-24). Notably, these texts link abuse of the neighbor to the neglect of God’s word and deed (see 5:12, 24).

This text may be profitably linked to New Testament texts that use agricultural images. An example: Jesus’ discourse regarding the vine and its branches, with expectations to bear fruit, and removing and burning those who do not (John 15:1-17).

See also the parable of the wicked tenants the Gospel lesson for this coming Sunday (Matthew 21:33-44).

O God, whose almighty power is made known chiefly in showing mercy and pity, grant us the fullness of Your grace that we may be partakers of Your heavenly treasures.[1]

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[1] Lutheran Service Book, © 2006 Concordia Publishing House, St. Louis

September 29 – Tuesday prior to Pentecost 19 (Proper 22)

 

Psalm 80:7-19 – This week’s Psalm has as the key verse, verse 7. The vineyard of the Lord of hosts is Israel, and the men of Judah are the plant He cherished. “For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah are his pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, an outcry! “ -Isaiah 5:7. After making a lament over the Lord’s severe punishment of His people the Psalmist looks to the Lord who will vindicate His own as He restores and makes His face shine upon them that they might be saved.

This coming week a major theme woven throughout the reading is the point that God’s people constitute a vineyard. The Gospel and Old Testament lessons complement each other in the use of a vineyard as a metaphor for God’s people. In both, the vineyard is at fault; in the Gospel, the tenants refuse to render fruit; in the Old Testament, the fruit is wild.

The image of God as gardener (vinedresser) and the people as the garden or vineyard is found in many places in the Bible, including two of the other lectionary texts for this coming Sunday. Isaiah 5:1-7 (often called “the song of the vineyard”) describes God’s relationship with Israel and Judah. This is reinterpreted in Matthew 21:36-46 (also Mark 12:1-12 and Luke 20:9-19) in the parable of the wicked tenants in the vineyard.

Repeatedly, the Psalmist calls on God to “restore” and “save” (verses 2, 3, 7, 19) to “turn again” (verse 14) and “give us life” (verse 18). The Psalm opens with a plea to God, the “Shepherd of Israel” (verses 1-3) to restore the people. It names God’s anger as the problem, resulting in the suffering of the people (verses 4-6). There follows a plea for restoration (verses 7).

Prayer for Psalm 80: Lord God, you so tend the vine you planted that now it extends its branches even to the farthest shore. Keep us in your Son as branches on the vine, that rooted firmly in your love, we may testify before the whole world to your great power working everywhere; through Jesus Christ our Lord.[1]

Source:

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[1][1] For All the Saints, A Prayer Book for and by the Church, © 1995 American Lutheran Publicity Bureau, Delhi, NY