Reformation Sunday

The Text: John 8:31-36

 Some 500 years ago a stocky, German monk with a love of beer and an even greater love of God’s word, took a ten-minute walk from his cloister to the castle church in Wittenberg. On to this insignificant church door he nailed 95 theses – a list of teachings and practices within the church that he wanted to discuss. He’d come to believe on the basis of the Scriptures that there were some problems with the way the church was doing things. And Martin Luther only wanted to speak the truth of God’s Word. So he asked the church to engage in a conversation about the truth.

Luther couldn’t have dreamed of the stink his theses were going to create. The whole of Europe ended up in uproar. Excommunication followed for Luther and others. There was even a bounty placed on his head and princes and knights hunted him down like a common criminal. All because he dared to speak the truth.

The medieval church had strayed a long way from the teachings of Jesus and by 1517 their power and wealth depended on their man-made version of the truth. They’d come to believe that people had the ability and means to earn their salvation. That eternal life could be secured by doing good deeds such as paying money to the church. Luther had lived with this teaching all his life – he did more good works than you or I can imagine – and yet he still knew in his heart that he didn’t match up to God’s commandments. As he studied Jesus’ teachings, he came to realise that the church had distorted the truth and that salvation was supposed to be the gift of a gracious God – not a reward for our good deeds. But as he reminded the church of the truth, he discovered that not everyone really wants to know the truth.

But Jesus makes it clear in today’s reading that the truth is vitally important – but not just someone’s own version of the truth. We will know the truth, he says, when we hold to His teaching. In other words, if we stop and listen to what Jesus teaches, He will reveal the truth to us, and it will set us free. The question is, do we want to hear the truth?

In the Middle Ages the Roman church certainly didn’t want the truth of Jesus’ teaching because they were so committed to their own distorted version of religious truth – a version that filled their coffers and kept people under their control. And today most people don’t want to know the truth of Jesus’ teaching either, because it challenges our comfortable lives and reveals the reality of the struggles we suppress deep inside. If the truth first challenges us and forces us to rethink what’s real and what’s important before it sets us free, perhaps we’d be more comfortable just remaining enslaved to the lies we’ve bought into.

Central to the Reformation and to Jesus’ teaching is the fact that we are born sinful and unclean and cannot save ourselves – no exceptions! Regardless of how good a life we seem to lead, all of us fall short of God’s expectations – we sin. This is the truth. But when we see a beautiful, innocent little baby, we find ourselves challenged by this. How can he or she be a sinner? How can they need forgiveness? Such were the questions that the Roman church had allowed to shape their thinking and practice to such an extent that they believed  we could co-operate with God in saving ourselves – a little bit of money here, an act of charity and love there, would make up for our lapses into bad behaviour. But how much money was enough? How many good deeds would make things right? The end result was that nobody could be certain about their forgiveness – consciences were enslaved to a never-ending treadmill of good deeds and Jesus’ teaching became obscured behind a wall of falsehood.

Jesus’ teaching reveals the truth. And one of the key things it reveals is that we are dead in sin – from the newborn babe to the convicted criminal to the gentle old grandma. In big and small ways, we rebel against the will and ways of God – not just in actions, but in our thoughts and words as well. We tend to think that we’re not that bad – that our sins are not as serious as other’s. But Jesus’ teaching proclaims that all sins have the same consequence, they separate us from God and leave us as good as dead. Now I ask you, can a dead man bring himself back to life? Of course not. And whether we are an infant or an adult, if we’ve inherited our sinful condition and are dead in sin, there’s nothing we can do to bring ourselves back to life. Nothing we can do to free ourselves from this sin and death. Resurrection, new life, freedom from sin and everlasting death have to be a gift of God.

Unfortunately, many people hear the beginning of Jesus’ teaching – they hear the truth about our sin – but don’t hang around long enough to hear the whole picture. Because just as the Word reveals our helpless, sinful condition, it also reveals our help in the person of Jesus. The truth of God does not leave us enslaved to sin and death. It shows us the only way out. Not by our own efforts or understanding. But by the good news of our Lord Jesus, who loved us enough to allow himself to be sacrificed in punishment for our sins.

Luther’s 95 theses nailed to that church door aimed to do one thing. To get the church to remember where our help lies. To open people’s eyes once again to the source of our freedom. To deliver the comfort of the gospel to people in the pews so that they could rest easy knowing that Jesus had done everything to secure their salvation.

We are presented with so many different interpretations of the truth in this day. Everyone puts their own spin on things to try to sell their version. And we’re tempted to pick and choose what suits us – what makes us comfortable, what allows us to do what we want, and what provides us with the least challenge.

Why do we celebrate the Reformation? Well it’s because you and I and the world we live in desperately need this good news just as much as the people of Luther’s day did. We need to be constantly reminded of God’s saving love in Christ. Of our sinfulness and the Lord’s mercy. Of our helplessness and the Lord’s promise to rescue us. We need to be reminded of the truth that when Jesus said ‘It is finished’ – he meant it – in that moment our salvation was secured. No more payment required.

So dear Lord, keep us and our hearts in your Word, that we may know the truth and the truth will set us free. Amen.

Who likes paying tax?

Matthew 22:15-22 

Who likes paying taxes?
Who thinks paying tax is good?

Some of the biggest political questions today are: Who should pay taxes? How much should you pay? Who should decide how your tax money is spent and what it is spent on?

If we had Jesus standing here today, and if I asked Jesus those questions, what would he say? And would you like the answers? It was a political question back then too, even more political than it is today.

When you have an election you get a say in who gets our tax money, and how they might spend our tax money. The overseer of the government in 1st Century Palestine was a king, Herod Antipas. He wasn’t elected to this position but was the king because he had agreed to exercise his rule within the great Roman Empire.

He would remain king as long as he toed their line, which included paying plenty of tax money to Rome. Herod exercised his authority with military might and the political will of the Roman government.

So there was a lot of political feeling about this question about whether a good Jew should pay taxes to the Roman Emperor. If you paid your tax money you were supporting the enemy. If you didn’t pay your tax money you could be arrested for treason.

The Pharisees were good politicians. They resented Jesus, because he was a threat to their petty power and religious status. They wanted to embarrass Jesus, discredit Jesus, keep him quiet, or get rid of him any way they could. They knew how to play the political games.

First, they butter him up. Jesus, we know that you always tell the truth. And that you are impartial, because you don’t consider people’s status.

And then they put the question. They know how to use a question that will force him to incriminate himself or to embarrass him in front of the people.

They have made sure that they are in a crowd where there a lots of witnesses, including people who are opposed to the Romans.

But they have also made sure that there are some supporters of King Herod there as well, who will report him if he says anything against the government.

Their question: Is it right to pay taxes to the Emperor, or not?

Jesus is not a politician, and he is not going to get sucked into their political games.

First, he exposes their devious motives: You hypocrites, he calls them. Why are you trying to trap me?

He knows that their respectful approach is just flattery. And he knows their question is meant to be a double-edged sword.

Their question: Is it right to pay taxes to the Emperor,
really means: is it right in God’s eyes, according to God’s will, in accordance with God’s commands of the Old Testament?

But he knows that they are not really interested in God’s will, except in using God’s commands when they suit their own purposes.

An astute politician would probably say: No comment.
Or try to evade the question. So instead of beating around the bush with their question, he gives them a much bigger picture of life, of life in their community, and life in God’s world.

He uses the question to teach the people a true God-pleasing relationship to their society. And a true God-pleasing relationship to God.

He asks someone to show him a coin. They all had coins in their pockets or purses. You all have coins and notes in your pockets or bags or wallets.

If you look at the coin, whose image is on the coin? Or the note? Queen Elizabeth, as symbolic head of state?

Whose image was on those old coins? Whose name was written there? Emperor Tiberius!

And that is significant. The government is responsible for pressing coins, and printing money. Can you print your own money? Governments tend to frown on people who print their own money.

The government has the right to print money, and if you have the right to make coins that shows that you are the government. And the government has the responsibility of maintaining the value of money.

If you have this money in your pockets, if you use this money for your daily life, then you have a responsibility to the government who provides the coins. Yes, you have a responsibility to pay your taxes.

Money was a very important invention that allowed societies to grow and become more complex. Now you produce something or provide some service, and you earn money. And you use that money to buy something that someone else has produced. That is the basis of the very complex financial systems that we have today.

But for Christians there is another dimension. Work is not just work – work is serving. Whatever you do, do it to glorify God, and to serve the needs of people.

How can you serve people who are long way away, whose needs are beyond your ability to help? Money can be a way of reaching them, as you give for their welfare according to their needs, so that they can afford to get the help they need.

This brings us back to taxes. What are taxes? You can think of taxes as a means of service. Taxes are the means of serving the community as a whole. Our taxes provide for our roads and our hospitals and our defence and our education. You are serving the people of your community, as together you are providing for your own needs.

You are also providing for the needs of people in your community who do not have the means to provide for themselves. If you have needs, you may also be benefitting from those means. So your taxes are a way of sharing, according to needs.

There are still always questions of how taxes should best be administered. But when you compare a community that has fair taxes, with a community that has no taxes, because it is has no effective government, then you can even be thankful for taxes.

You may even be able to pay your taxes with a smile. And you may be able to dedicate your taxes – God use these taxes for the benefit of many people.

So give back to the Emperor what belongs to the Emperor. Pay the coins that have the image of the Emperor stamped onto it.

But that is only half of Jesus’ answer. And pay to God what belongs to God.

What belongs to God? We often think that this means give some of your money to the government and give some of your money to God.

But I do not think that is what it means, and I do not think that is what Jesus intended.

Pay to the Emperor, because the Emperors image is on your coins. Pay to God, what bears the image of God.

Where do you find the image of God? Where do you look if you want to see the image of God? Look in a mirror. Look at yourself.

Think back to the story of creation. God created the world, everything in the world, and every creature in the world. Then God created human beings. In the image of God he created them. Male and female he created them. God created us, as human beings, in his own image.

What does that mean? It means that we are different to all of God’s other creatures. It means that God has put something of himself into us. Not in a physical sense, because God is beyond any physical image, but in a spiritual sense. God has breathed his Spirit of life into us.

It means that God has created us to share in his creation, and to pass on his gift of life. It means that God has created us to share a relationship with himself.

It means that God has given us a will to serve his will, to know and choose and do what is good and right and holy. It means that we have been created to live with God forever.

But we know that we have sinned against our God. As a human race, and each of us individually, we have sinned against our God.

Which means that this image of God in us has been spoiled. We have trouble seeing the image of God in one another. We have trouble seeing the image of God in ourselves.

Our sinful selfishness gets in the way. It ruins this relationship with God. It blots out life the way it should be, the life that reflects the image of God.

Our God has given us Jesus Christ.

Jesus is God coming into our world. But now God is in a form that we can see, God with a real physical human presence. St Paul says that Jesus is the firstborn of all creation, the image of the invisible God.

Jesus is God coming to us. And Jesus shows us what human life, our life, is, and what our life should be.

Not only shows us. Jesus brings us back to God. Jesus overcomes our sin. Jesus restores our life. Jesus gives us God’s Spirit anew. Jesus gives us a whole new life,
a life formed again according to the image of God.

So where is the image of God? The image of God is in you. You have been created in the image of God. As Christians, you have been re-created by the salvation of Jesus Christ into the image of God.

Now, pay to God what belongs to God. Pay to God, give to God, what has the image of God imprinted onto it. Give to God yourself. Give to God your own life.

That is the challenge that Jesus gives. To receive our life as God’s precious gift, God’s precious gift given twice over. And then to give our live to him. Because we belong to him.

To give our lives for serving him. For worshipping him. For loving him. To dedicate our lives as we trust him. And then to dedicate ourselves to serve as Jesus serves.

With a deep love that reaches out to other people, in all their needs, a love that embraces them into the love of God.

Jesus challenges us to see ourselves, and all of our lives, as an opportunity to live for our Lord, to serve and to give.

Now, it is not just how much money do I think I should give? Yes, our money belongs to God too, the money that we present as an offering, but also all the money that we need and spend for every purpose.

Now there is no room for silly political questions. Now there is just one question, one spiritual question. How can I best give myself to my God and Lord? Amen.

You are invited

The Text: Matthew 22 1-14

Have you ever been to a themed party where you had to wear a costume to get in?

In the Northern Territory, bush sports weekends often have a ball on the Saturday night, even though everyone is camping out in the bush in tents or swags. The ladies get dressed up in their fancy dresses and the blokes put on a tie. In fact if you don’t have tie, you don’t get in. But so that no one misses out, the organisers often have a collection of ties at the door so that any man who doesn’t bring one could put it on and meet the dress code.

This I think gives us a clue as to what Jesus was on about in his parable where the man is thrown out of the feast. He didn’t have the correct celebration clothes on. But how did all those others get the right clothes?

Jesus spoke to them again in parables, saying:

“The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come.

“Then he sent some more servants and said, ‘Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.’

“But they paid no attention and went off—one to his field, another to his business. The rest seized his servants, mistreated them and killed them. The king was enraged. He sent his army and destroyed those murderers and burned their city.

“Then he said to his servants, ‘The wedding banquet is ready, but those I invited did not deserve to come. So go to the street corners and invite to the banquet anyone you find.’ 10 So the servants went out into the streets and gathered all the people they could find, the bad as well as the good, and the wedding hall was filled with guests.

11 “But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. 12 He asked, ‘How did you get in here without wedding clothes, friend?’ The man was speechless.

13 “Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’

14 “For many are invited, but few are chosen.”

Kingdom parables often begin with that word “like”, or the ESV uses the phrase “can be compared to.”

Not everything about heaven is ‘like’ a wedding feast, but there are some similarities. We need to know what are those similarities and where does the likeness stop.

For instance Jesus doesn’t talk about the drunk uncle boozing up in the corner, or the bride who over indulges – he tell us the things that are similar.

Invitations go out, maybe even save-the-date-invitations, sometimes months in advance. In the parable the first recipients don’t want to come; some are too busy on the farm, others in the office and then the rest of them kill the messenger. It is obvious by where Matthew has put this parable who these people are. The invited guests are the nation of Israel, especially the religious leaders, the Scribes and Pharisees. The same nation who killed the prophets, God’s messengers. It matches exactly with the previous parable we heard last week.

However, this parable is not in the Bible so we can point the finger. As those who have heard the message of the Gospel, we also have the invitation. This parable is now a warning for us, to not be like the Pharisees and ignore the invitation. The invitation is quite simple, all it requires is for us to believe the Gospel – that our righteousness is not righteousness at all and that we instead need the righteousness of Christ. Christ’s righteousness is our only hope to stand before God with a good conscience and receive his favour. The problem with the Pharisees was that they looked to themselves and mistakenly thought that God would be pleased with them by how they measured up. We are tempted to think like this too. We are inclined to think, ‘I’m a good Christian’, or ‘I’m not as bad as those other people’. When we think like that, we’ve become self-righteous and when we are self-righteous we have decided we don’t need Jesus and we’ve rejected his invitation.

So the self-righteous are out.

The party must go on, the feast is ready, the tables are spread, the wine is about to flow, so we need some guests.

Bring in all those who never thought they would ever get an invite!

Just we would at our wedding, God invited his family first, his people, the nation he had chosen. When the tables are not filled he brings in all those who are left on the streets, good and bad. He doesn’t send them home to get dressed, he doesn’t give them a chance to get busy, he just brings them in to the feast. Truth be told this was the intention all along, that the whole world would be invited, but the Scribes and Pharisees don’t realise that.

Weddings have a dress code, guests need to wear the right clothes. But none of those dragged in off the street would have been suitably attired, yet they are all dragged in.

Why is it that one person is singled out as not being dressed correctly? Shouldn’t all those rushed in at the last minute be in the same situation? Obviously not, somehow they managed to meet the dress code, to put on the right clothes. The only logical conclusion is that the host graciously provided clothing for his guests. How else would they have met the dress code? But one obviously wouldn’t receive the gift, he would not put on the free clothes.

So who is he like?

The clothes that we are provided when we are rushed in at the last minute to the feast, rushed in at that last minute to heaven, is Christ’s righteousness. We see it all through the New Testament, and even in the Old, ‘Put on Christ’, ‘be covered with his righteousness’. That is the dress code for the feast, either perfect obedience where we fulfil the law ourselves – that’s impossible – or righteousness that is not our own but a gift of the host.

All those who missed out on the feast were self-righteous. The one singled out for not wearing the right garment was self-righteous because he obviously didn’t think he needed to put on anything else than his own clothes. He was good enough in himself. He had a take-me-as-I-am attitude. But he wasn’t good enough in himself; only one garment gets you in and that is the righteousness of Christ. The nation of Israel were self-righteous and the incorrectly dressed man was self-righteous; the warning for us is not to be self-righteous, but to put on the righteousness of Christ.

We put on this righteousness every day, and sometimes many times a day. Whenever Christ proclaims his forgiveness to us he puts his righteousness on us. Every time we see that we are sinners and receive forgiveness, Christ puts his righteousness on us. Jesus didn’t say ‘the kingdom will be like’ as if it was to happen sometime in the future, he said ‘it is like’, it is happening now. The king has already been crowned, the table has already been spread and we are already living in the kingdom. We might not see the table, the food or the wine, but the feast is happening, heaven isn’t waiting for us to die or be ready before the celebration can begin. The celebration is continuous, and we need to be dressed in his righteousness in preparation and participation.

This parable must be a warning to us on both accounts. We are just like the nation of Israel, in that we have the invitation but are inclined to reject it saying; ‘I’m too busy’, ‘I’m shearing this week’, ‘I’ll get to that another day’, or ‘I’ve got a crop to plant’. We have the message of salvation but are we accepting the invitation?

This is a warning also not to think we deserve to be at the feast without the proper clothes. It’s a bit rude really that a man dragged in off the street after being offered fresh clean party clothes would not put them on. It’s not as if he deserved to be there in his own right, so we must realise we don’t deserve to be at the feast in our own right, but we are assured that our clothing is provided, new and bright, ready for the celebration.

While the celebration is continuous in heaven we get a taste of it here on earth, not just as we put on Christ’s righteousness when we receive forgiveness, but also when we join in his heavenly meal kneeling at the table. So we get a foretaste of the feast that is yet to come for us, but is already in progress.

You are invited to the feast of the King!

And the peace of God that passes all understanding keep your hearts and minds in Christ Jesus.

Amen.

Vines and Wines

The Text: Matthew 21:33-46

Some people have a passion for their vines and their wines. Someone who owns a vineyard loves the place.

It has to be the right place to grow wines. They love the soil. It has to be the right soil to produce the right flavours. They love the vines, those funny knobbly sticks that suddenly spring to life. They love the fresh greenness of the growing vines.

They love to watch the fruit forming, growing, filling out, colouring. They love the vintage, the frantically busy time of picking the grapes and carting them into the winery.

They love the pressing – not too many do it by treading the grapes with their bare feet any more, but that shows some of the joy of feeling the grapes give up their rich juice.

They love the wine making, blending just the right juices, storing them in barrels while they ferment and mature. They love the tasting, discovering just what sort of a vintage it has turned out to be.

They love sharing the wine, getting others to taste and tell them what a wonderful job they have done. They love marketing the wine, putting their own label on and offering it to the world.

There is something about owning a vineyard, growing your own grapes, making your own wine, that brings together so many of the best things of living with the fruitfulness of the earth, and the rich blessings of life.

A genuine owner loves their vineyard and loves their winery. The Bible uses that picture for the way that God loves his people.

We hear from the prophet Isaiah in chapter 5 the love song for the vineyard. It tells of the man who planted his vineyard with great love:

My loved one had a vineyard on a fertile hillside. He dug up the soil and cleared away the stones. He planted it with the choicest vines. He built a watchtower so that he could guard it against animals or birds or intruders. He dug a winepress, where he could tread the grapes.

When the time for the vintage came he went out to pick the grapes. But it yielded only bad fruit. The grapes were all withered, or sour.

What had gone wrong? You can feel the anguish of this owner who had invested so much effort into the vineyard. You can feel the pain and disappointment of the man who had put in so much love, and who received nothing in return.

That is how God had gathered and built up his people. Our Psalm says to God:  You transplanted a vine from Egypt; you drove out the nations and planted it. You cleared the ground for it, and it took root and filled the land.

Remember the story of God leading the people out of slavery in Egypt, leading them across the desert under the leadership of Moses, and giving them a land where they could settle and thrive.  He called on them to live as his holy people.

But they disappointed God. Again and again they forgot about God. They followed their own ideals and became greedy and corrupt.

Isaiah tells how the people have let their God down: The vineyard of the Lord Almighty is the house of Israel, and the people of Judah are the garden of his delight. He looked for justice, but saw bloodshed. He looked for righteousness, but heard cries of distress.

Here is the pain of God when his vineyard, his people, let him down: What more could I have done for my vineyard than I have done for it? When I looked for good grapes, why did it yield only bad?

Now God’s relationship turns to judgment. He says: I will take away its hedge, and it will be destroyed; I will break down its wall, and it will be trampled. I will make it a wasteland, neither pruned nor cultivated, and thorns and thistles will grow there.

The people who have deserted their God will suffer the consequences of their desertion, and the punishment of their rebellion. The love of God becomes the pain of God.

Jesus uses a very similar picture in his parable about the vineyard. In Jesus’ parable the landowner does exactly the same: digs up the soil, puts up a wall around the edge, builds a watchtower, and digs a winepress.

But then he has to leave that town, so he rents out the vineyard to some tenants. The rent will be a share of the vintage when it is harvested.

When the time comes he sends his servant to collect the harvest. But the tenants turn on the servants, beat them up, and even kill them.

Now we see the love of the landowner expressed in patience and hopefulness. He sends more servants to complete the mission. But they too are beaten up and murdered.

The landowner loves his vineyard, and he wants to be able to claim its fruit. He decides to send his own son to collect his harvest. He thinks that surely they would respect his son.

But instead of respecting the son or the father, they work out that they can kill the son and heir. And if the landowner has no heir they will be able to seize the vineyard, and own it for themselves.

So when the son arrives they grab him, and drag him out, and murder him.

Jesus asks the people what the landowner should do. They are horrified and angry. They must be punished and killed. And he should find some other tenants who will do the right thing and who will produce a harvest and hand it over where it belongs.

Right, says Jesus. And he turns to the people who are the religious leaders. You are those wicked tenants who turn against their benefactor, he says.

Why? Because they had been entrusted with the spiritual life of their people. God had appointed priests and elders to lead the people in worship, and to teach them to trust God, and to show them how to follow God. They had been called to serve their God and Lord. They had been given positions of trust and responsibility.

And they had taken those positions and used them for their own status and power. They had turned it around and trusted their own goodness, rather than the goodness of God. They sought the honour and glory from the people, rather than giving honour and glory to God. They were the tenants who wanted to be the owners.

God had repeatedly sent prophets to call his people to repentance and faithfulness. The message of the prophets was often a direct challenge to the religious leaders, and it was the religious leaders who rejected the prophets. The prophets were persecuted, and hunted down, and imprisoned, and killed. These were the servants, whom God had sent for the harvest, but who had been beaten and killed.

In this story Jesus is speaking prophetically about himself. When Jesus came, he proclaimed the kingdom of God. He told the people that God’s kingdom was coming, and he showed that he was bringing the kingdom of heaven to earth.

The message of Jesus, and the response of the people to Jesus, threatened the self-interest of the religious leaders. They were already plotting how they could get rid of Jesus.

In telling of the landowner who sent his son to collect the harvest, Jesus is telling how his heavenly Father had sent him into the world. He had done so with great love and deep patience and hopefulness.

Surely people who professed faith and loyalty to God would receive God’s own Son with devotion and faithfulness? But Jesus knew that the knives were out.

The Gospel says that the chief priests and Pharisees knew that he was talking about them. But instead of hearing this as a warning, they are all the more determined. They are looking for a way to arrest him. The cross is not far away.

And even as they do so, they are condemning themselves. They are the ones who want to seize and control God’s kingdom. They are the ones who want the power and the glory for themselves. They are the ones who are bringing God’s own judgement on themselves.

We can think of this parable as a warning to the religious leaders who were there at the time of Jesus.

But we can also hear this parable telling us about the deep love of God for all of his people, and his pain and disappointment whenever people abuse the grace that he gives to them. We can hear this parable as God’s warning also to us.

You may or may not appreciate vineyards. You may or may not enjoy the fruit of the vine. But you have been given the opportunity to share in the wonderfully rich and beautiful kingdom of our God.

God is at work, planting, growing, tending, building, and his work is the life process of growth, health, production. The fruit of the vine is a great symbol of the joy and celebration of belonging to the kingdom of our God.

And God has also given us the privilege of working in his vineyard. God has called us to serve in his kingdom. God has entrusted the work of his kingdom to his people on earth. God has appointed us to be his tenants, working for him, and responsible to him.

But with that comes the temptation, to think that the vineyard belongs to us, and to try to get it for ourselves. As soon as we do that we are rebelling against our God. We are taking what belongs to God. We are looking for our glory and our power.

Spiritual power is a wonderful gift from God, the power to live for God, and to use his word and his life. Spiritual power is also a temptation, a temptation to pride and selfishness and self-righteousness.

We think that God has gone a long way away, and now we can please ourselves, do what we want, all under the justification of religion.

God calls us, entrusts us to work in his vineyard. It is our great privilege to be able to speak God’s word, to show God’s love, to share in the life of the vineyard, its planting, growing, tending, harvesting, to see the great things that God is doing, also through us.

God has even sent his own Son to us. We welcome him as our Lord and our Saviour. We look at all his has given us, and we pledge to serve with his spirit of love and generosity.

It is always God’s harvest, and God’s gift of love. Wherever and whenever we see the new life of the kingdom, we give thanks to God, we offer it back to God, and we rededicate ourselves to serving God more and more.

We offer our service to the glory of our Lord. Let the vineyards be fruitful, Lord.

Amen.

Who said you could do that?

The Text: Matthew 21:23-32

“By whose authority are you doing these things?”

“Who said you could do that?”

“Who says so?”

These are words of protest, accusation, and doubt, but they’re also words of rebellion. The person who usually asks these questions is challenging the authority of the other person. It’s a basic question of who’s in control; who’s the boss right here, right now.

As Australians, we typically like to challenge every authority. We like to disobey or question our parents, thinking we know better than them. We like to see how much we can get away with at work, like attempting to fool our bosses by taking sickies on long weekends (unless of course we don’t trust any other bosses and want to be self-employed). We flash our lights at oncoming traffic to ‘stick it’ to the police who may have a speed camera up ahead. We like to rubbish or lampoon our Prime Minister or parliamentarians. Basically, if anyone thinks they’re above us in any way, we’ll soon cut them down to size!

But when we do these things, we’re attempting to set ourselves up as our own authority, our own boss, or even our own little god who controls our own little world.

When we complain about our parents, our boss, our Prime Minister, or our pastor, we’re really complaining about God who placed them in their position of authority in the first place. They don’t even have to be Christian for God to place them there, after all, even Jesus tells Pontius Pilate he recognises his authority to crucify him (or not) because it was given to him from above (Jn 19:10-11).

In this sense, whenever we challenge or question those in authority over us, we’re challenging or questioning God’s authority, which brings us to the gospel reading for today.

Jesus had entered Jerusalem on a donkey and overturned the marketing tables in the temple. The local authorities (which were the chief priests and elders) came to challenge Jesus by asking whose authority he was doing these things. In other words, “We’re the local authority, and we reckon you have no authority here, so you better come up with your authorised credentials quickly or you’re in big trouble!”

He, in turn, asked them a question about authority. He wanted them to answer by who’s authority had John the Baptist been baptising people? Was he doing this with heavenly authority (which meant it was authorised by God), or was it from humans (which meant it was false, unauthorised, illegitimate, and therefore possibly evil)?

Now, as the local authority experts, they had the choice to back John’s baptisms as authorised by God himself (and therefore give their theological and pastoral blessing to it), or else reject it as false and evil. Since they hadn’t acted on stopping or getting rid of John earlier, you’d think they’d side with his baptisms being authorised by heaven (which many of the lay people believed it was), but they stopped short of doing this for one reason: fear!

The local authorities were afraid of the people and their opinions. Giving up their authority to say what was of God and what wasn’t, they now disqualified themselves from their position of authority. As disqualified leaders who lacked the courage to trust the work of God, Jesus wouldn’t entrust these people with the answer to their question.

When we’re afraid of what people will think of us and our faith, we’re often too afraid to listen to, and trust, God’s authority.

Because we’re afraid of what people will say, or think, or do to us, we give others a kind of fake authority which entraps us into more fear. Instead of letting God have the final authority and the last word on a matter, we listen to the opinions of others. When we’re afraid, we don’t listen to God properly. In response God will often challenge the authority of what we’re afraid of, but we often let our fears deceive us into a false sense of security.

Jesus goes on to teach these disqualified authorities through a parable of two sons – one who said ‘no’, but later obeyed his father’s authority, and the other who said ‘yes’, but then rebelled. He compared these two sons with two groups of people – the ‘tax-collectors and prostitutes’ who will enter the kingdom of heaven and the ‘chief priests and elders of the law’ who won’t.

One group lived rebellious lives but believed John’s and Jesus’ ministry and so acted accordingly in faith, while the other group did and said all the right things on the surface (and so seemed righteous in many people’s eyes, including their own), but didn’t believe their ministry was from God and therefore wouldn’t enter the kingdom.

But notice it wasn’t just faith itself (as if only believing in our own head or heart is enough), but a faith which trusted and acted according to what he or she believed, and so participated in the life and ministry of God’s authorised representatives.

“By what authority are you doing these things?”

Well, let’s see. Pastors, as called and ordained servants of the Word forgive us all our sins. In the stead of, and by the command of, Christ, they forgive us as Christ’s personal ambassadors. Of course, we could believe our own opinions or thoughts which might want to challenge those words. We could believe others who will keep reminding us of our failures or mistakes or regrets. Or you could trust when Jesus says we’re forgiven, we’re forgiven. He has the authority to forgive us and has passed on this heavenly privilege to his church, which is enacted through its authorised servants.

Similarly, at the end of Matthew’s gospel account we hear Jesus has been given all authority and now hands this authority to the church to baptise and teach. We enact this heavenly authority whenever we baptise people.

Whenever we celebrate the Lord’s Supper Christ’s words are repeated and Christ’s authority is enacted. Here again God’s word does what it says so that the bread and wine we eat and drink is also the very body and blood of Christ himself given for us for the forgiveness of sins and the strengthening of our faith.

Of course we could believe our own opinions about this meal and think it only a symbolic reenactment, or on the other hand we could trust Jesus’ authority to share with us his very own body and blood for us, which means heaven itself, in all its fullness, touches us here.

You see, it’s not just by whose authority we’re doing all these things, but how this authority is enacted. In the reading from Philippians this morning we hear how Jesus didn’t use his authority to lord it over you and me, but he emptied himself and became a suffering servant to do his Father’s will.

He trusted and obeyed his Father’s authority by enduring the cruel cross and dying for you and me. You could say he’s unlike the sons in the parable. He’s never changed his mind – his answer has always been, and always will be, a ‘yes’ for you and me – both in intention and in action.

Jesus Christ always exercises his heavenly rule and authority according to the upside-down ways of God’s kingdom for us. He comes as a servant for our sake. He serves us by forgiving us, washing us clean, adopting us as his brothers and sisters, feeding us with his own body and blood, teaching us his ways, and blesses us in order that we may also serve as his own authorized, humble servants wherever he’s placed us.

He’s given us the authority to serve – to faithfully serve as a child, a parent, a citizen, or a boss, under the authority of God. Like Christ himself, we don’t use this authority to rule, but to serve humbly in such a way we don’t think of ourselves as better than anyone else, but as if others are better than us. Because we’re united with the suffering Servant, we don’t look for ways to serve our own interests, but we instead serve the interest of others.

This means, instead of thinking ‘What’s in it for me?’ we may instead think ‘How may I best serve you today?’

Don’t be like those who grumble about those in authority above them, or like those who seek to deceive out of fear, but let your ‘yes’ mean ‘yes’ and your ‘no’ mean ‘no’ as we all submit ourselves under the authority of God to serve each other in humbleness and grace. And the peace of God, which surpasses all human understanding, which will guard our hearts and minds in Christ Jesus. Amen.