Clique Clank?

FOR THE Twenty-First Sunday after Pentecost we wrestle with matters financial as they were told in the Gospel According to Saint Matthew. Herein we read that Jesus was confronted by temple personalities who believed they had a lock on the tenuous treasury of Israel

Then the Pharisees went and took counsel how to entangle him in his talk. And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are true, and teach the way of God truthfully, and care for no man; for you do not regard the position of men. Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?”
 But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? Show me the money for the tax.”
 And they brought him a coin. And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then he said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”
 When they heard it, they marveled; and they left him and went away.
                                                                                                       (Matthew 22:15-22)

Whose Collection Plate…?

Likely within the same decade, both our Matthean gospel writer and the author(s) of the Gospel According to Saint Luke recorded a scene previously described in similar fashion by the community of Mark (see Mark 12:13-17, Luke 20:20-26). In all three gospels we read of financial wrangling in the Jerusalem temple. The challenging conversation was laid before Jesus, possibly challenging him toward entrapment as he sat amongst powers of the political and religious world. Present were the Pharisees who possessed some vacillation about the tax structure in Israel, concerning the practice of paying a per-capita tax to Caesar. With them, making strange allies to some of the Pharisees, were the Herodians. These last favored Herod, the King. They held firmly to his reconciliatory attitudes of paying taxes toward the Romans and supporting the rule of Caesar. Lastly, but not mentioned here, were the Zealots, If they had a say, the Zealots wouldn’t give Caesar the time of day, nor a coin from the Jewish people.

 Here we see that the conversation began with a group giving high praise to Jesus and his powers of perception. Then, likely having thought they had gained favor, they pushed a loaded question. Indeed, it was a question that, when answered, would give all within hearing a foretelling of Jesus political bent. His politics would then be something to be held up, examined, supported or challenged. If our Lord said that one should pay taxes to Caesar he would offend those such as some Pharisees and the Zealots, both of whom harbored hopes for Israel’s independence. If Jesus said not to pay he would glean accusations. He would risk offending Herod, the Herodians and Caesar himself. You see, the Herodians could have objected, for the coin itself not only carried the imprint of Caesar, but Jesus saw that the Roman ruler was falsely given a divine title. The title was pressed on that very coin.

 After examining the coin, our Lord responded to the question. He said to give that which belongs to Caesar to Caesar, and that which belongs to God to God. By answering in that way, Jesus countered the entrapment set before him.

 However, as we examine the response closely, we see that the issue has great importance for the Church. The words does far more than elude conspiring worldly powers. For us, it defines indeed worldly values as to what treasure belongs to whom. If we hold the Caesar and the Father as co-equal, one might interpret that the earthly, silver coins rightly belonged to Caesar... or whatever other earthly power caused their minting and printing. This thought pattern concludes then, that God is interested in a strictly spiritual realm. Earthly coinage is then adiaphora.., beside the point.

 But consider this. Given that our Lord sat in the temple as fully a man and fully divine, I would question the claim of Caesar or any other finite power… upon either worldly or heavenly riches. You see, I believe that all things fall under the province of God, including any denarius, dollar or other trade commodities on any stock market. If we render unto God that which is of God’s making… we see that all things ultimately are made by God and belong to God. Therefore, though Caesar can pound silver or sand into any form that he wishes… all raw materials whether common or precious are created by God. These earthly things are simply placed into our care. Biblically, from the very beginning we read…

“A river flowed out of Eden to water the garden, and there it divided and became four rivers. The name of the first is Pishon; it is the one which flows around the whole land of Havilah, where there is gold; and the gold of that land is good; bdellium and onyx stone are there.  The name of the second river is Gihon; it is the one which flows around the whole land of Cush. And the name of the third river is Tigris, which flows east of Assyria.  And the fourth river is the Euphrates.

 The Lord God took the man and put him in the garden of Eden to till it and keep it.”

                                                                                                  (Genesis 2:10-16)

 Thus from the beginning of Israel’s faith history, all things belonged to God. We humans were created by God and given the task to care for the earth. Therefore, within that created province we find ourselves rightly mining both that soil which is merely usable, or minting that which is rare and highly valued.
 However, as we duly note that many powers of this sinful world can work toward evil accomplishments, we often see those things which have been gifted to us by God become a burden sinfully hoarded. Hoarding gives rise to jealousy, and jealousy brings even greater sin. Indeed, from biblical history we know that after ancient Israel had asked for a king, so that they could be like other nations… they enthroned Saul. And King Saul eventually became rich.., and also jealous for greater power and influence. Thus covetousness and jealousy became his downfall.
  What was Saul's mistake? He valued the gift beyond the Giver. History then reveals to us that distorted, powerful positions of either government or Church can surely lead us to downfall before the judgment of Almighty God.

 

Barnabas vs. Paul: To Encourage or Confront? By C.K. Robertson

 

  Therefore, know that if the Church or any government receives the divine mandate to rightly care for God’s people, it is to render decisions and taxes fairly, and therefore be supported fairly by the people. If these powers are not good stewards… and so become oppressive in seeking their own profit, they shall be held to account by God. As well, if any citizenry fails to support right government in Church or state, they also shall reap negative judgment.

Assume the Servant Role…

What then are we Christians called to do in light of scripture? How do we avoid this clique clank amongst independent churches and denominations? First, let’s examine Saint Paul’s letter to Rome. He related that God works in the world through both Church and state. Thus Paul wrote that we are to first assume favorable rulers...

“Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. For rulers are not a terror to good conduct, but to bad.

 Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval, for he is God’s servant for your good.

 But if you do wrong, be afraid, for he does not bear the sword in vain; he is the servant of God to execute his wrath on the wrongdoer.
 Therefore one must be subject, not only to avoid God’s wrath but also for the sake of conscience. For the same reason you also pay taxes, for the authorities are ministers of God, attending to this very thing. Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.”  (Romans 13:1-7)

 However, because of human sin we must also note a caveat! If either Church or state abuses that servant power which has been afforded to them, they shall reap the violence of God. This may eventually occur through the throes of angelic fiat or civil unrest.

 

Matthew: Interpretation: A Bible Commentary for Teaching and Preaching (Hardcover) By Douglas Hare

 

 The topic of Church and state authority was covered at length by Saint Augustine using the ancient Pauline theme of the two authorities (civitates). This “two kingdoms doctrine” developed out of the Middle Ages was then further developed in various forms during the Reformation. It became a disputed topic for such as Martin Luther, and is still argued today amongst the ranks of scriptural scholarship. Worse yet, things are much more complex for we who now live in modern financial society. With the powers of Church, governments, corporations, stock markets being filtered through the hiccups of world events and markets that affect trade and finances, we often find that present and proposed financial paths become unclear. As Christians we therefore stand reminded. Surely we are called to support right government and proper, orthodox Church polity, but because of complexities that would make Pharisees, Sadducees, Zealots and Herodians cringe... and Caesar swoon… we often find ourselves scattered. However, we are not without assistance.

 

The Harbinger II: The Return By Jonathan Cahn

 

 You see, by the power of the Holy Spirit and the witness of the written and spoken Word of God, we have firm guidance as to the rightness of corporate and personal finances… even those made available to us through the maze of economic modernity. It all boils down to a few simple, but profound words. Jesus said to render to God that which belongs to God. Knowing that everything belongs to God, we begin rightly. We must know that we just tend the garden. Thus how much financial support any person provides to either Church or state should be prayerfully questioned, calculated, and freely decided. All this needs be done so to first glorify our Creator, Redeemer, and Sanctifier… as an offering brought before the throne of Almighty God. And finally remember… you can’t out give God, but it’s okay to try.

 

 Please be invited to view Pastor's videos at:

Click here to see our Church videos

Nothing to Wear?

Our study for this Twentieth Sunday after Pentecost encompasses the Wedding Feast as told from the Gospel According to Saint Matthew. This lesson speaks a profound story to us concerning our participation in the great celebration prophesied for the kingdom of heaven. We ask, “Who is invited? Who ignores their invitation? Who is admitted but has nothing to wear? And who will surely be thrown out.”

 As the parable teaches, we each may see where we fit in…

And again Jesus spoke to them in parables, saying, “The kingdom of heaven may be compared to a king who gave a marriage feast for his son, and sent his servants to call those who were invited to the marriage feast; but they would not come. Again he sent other servants, saying, ‘Tell those who are invited, Behold, I have made ready my dinner, my oxen and my fat calves are killed, and everything is ready; come to the marriage feast.’
 But they made light of it and went off, one to his farm, another to his business, while the rest seized his servants, treated them shamefully, and killed them.
 The king was angry, and he sent his troops and destroyed those murderers and burned their city. Then he said to his servants, ‘The wedding is ready, but those invited were not worthy. Go therefore to the thoroughfares, and invite to the marriage feast as many as you find.’ And those servants went out into the streets and gathered all whom they found, both bad and good; so the wedding hall was filled with guests.
 “But when the king came in to look at the guests, he saw there a man who had no wedding garment; and he said to him, ‘Friend, how did you get in here without a wedding garment?’ And he was speechless. Then the king said to the attendants, ‘Bind him hand and foot, and cast him into the outer darkness; there men will weep and gnash their teeth.’ For many are called, but few are chosen.”
                                                                                 (Matthew 22:1-14)

The Harbinger II: The Return By Jonathan Cahn

Royal Wedding Planner…

To include this message, the gospel writer seems to have incorporated material from a lost source not available to us. Thus having shared text from a reconstructed document that we simply call “quelle” ( often abbreviated to be called “Q”, which means “source”), we have in Matthew a story that is also found in Luke (Luke 14:16-24) . We note the thrust is similar in both gospel narratives. However, we also note when comparing the two stories closely, that major differences exists between them. A quick perusal of biblical scholarship shows that several possibilities exist for the wavering of content. First, it is certainly possible that the analogy was told in parable form on more than one occasion by our Lord, the difference being explained that existing variances were spoken by Jesus in each telling.
 Or secondly, we may also consider that a common oral tradition existed that was likely concise. That oral story existed as an account remembered and passed down. This basic oral tradition was used by scholars to construct the “Q” source document, This latter basic story was then by the power of the Holy Spirit, retold by each author to relate as a targeted story tailored for their particular communities.

 I fear that at present, there is no way to know which path of development is certain. However, for several reasons, given the late first century writing of both gospels, I favor the second theory.
 Why you may wonder? To explain my thought, first it seems that the material here was told as enhanced by the author in order to stress certain historical aspects for his audience. Let's entertain that the Lukan form is the closest to the original because of its simplicity and brevity, and during the same decade Matthew offered a more elaborate story particularly suited for his problematic situation.
 Consider that Luke, being more distant in that he was not a Jew… struggled for accuracy and brevity. Second, we see that blessed Luke reflected his overall penchant in his writings for the “lowly and the poor”, thus the gospel says the inviting person is simply a benevolent man. However, Matthew took a different track. Matthew related that the invitation came from the “king” ( in the Greek – βασιλι ). This being so, the differences in audience between Luke and Matthew’s witnesses, might give evidence that the received “Q” text was retained and influenced later by the community to which the story was given.
 It may be reflected by the Matthean gospel writer that many in that church considered themselves as more urban, learned, and genteel than others. Could this mindset have been caused by a haughty spirit in a community that stemmed from a large urban synagogue? Cannot we think that this issue was a specific harm to Matthew’s community formed from the grotto of early Christian separation from its Jewish base? Was it this attitude that influenced his writing of the “Q” story so that the “higher” station appeared for the originator of the banquet? Or lest we read too much into the text, was Matthew's offering simply a high Hebraic theological expression for the person of God, over against the lowly and more earthy picture provided by Luke? This follows similar lines found in the Genesis accounts, between the "E" and "J" sources. Of such stylist thinking we find that the first and second chapters of Genesis are attributed to two differing writers by many modern biblical scholars.

 

Matthew: Interpretation: A Bible Commentary for Teaching and Preaching (Hardcover) By Douglas Hare

 

 

 If we look at a section of scripture from the prophets, however, we see that our Lord laid out that the Father’s will was that both high and low of station would be treated the same… in that all faithful believers would be invited to the feast. We note the repetitive strain of “all” found in earlier witness…

On this mountain the Lord of hosts will make for ALL peoples a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined. And he will destroy on this mountain the covering that is cast over ALL peoples, the veil that is spread over ALL nations. He will swallow up death for ever, and the Lord GOD will wipe away tears from ALL faces, and the reproach of his people he will take away from all the earth; for the Lord has spoken.
It will be said on that day, “Lo, this is our God; we have waited for him, that he might save us. This is the Lord; we have waited for him; let us be glad and rejoice in his salvation.” (Isaiah 25:6-9)

 Therefore, the prophetic voice of Isaiah had long before the writing of Matthew, predicted the feast for all persons who would respond to God’s loving invitation. The word “all” occurred several times. From this inheritance, our Lord Jesus very likely told the Parable of the Feast before the disciples and others who were in attendance at the temple in Jerusalem. Therefore, much to the chagrin of the temple powers, Jesus warned those in Israel who had not responded rightly and meekly to his faith invitation… an invite was being made to all by God even as he spoke.

 After our Lord’s crucifixion and Resurrection, however, the original feast story was passed along by Luke as occurring in a humble gathering by a grateful man, and by Matthew the gathering was in a great wedding feast.

 In Matthew the respondents to the invitation were clearly defined as first those who tossed away the invitation because what accomplishments they did, or were presently doing… were clearly considered by them as more important. Note that Matthew did not relate the specific reasons for their declining of invitation, but shortly described persons as horridly killing those sent… and rendering those who did not respond to the celebration as most horrid. This self justification mirrors the biblical attitudes of those carrying a "works"attitude. They saw themselves beyond the need for accepting invitation.
 We now must ask, "Does this reflect the persecutions of the early Jewish Christians that broke away from the synagogue?"  It surely seems so. Thus it follows that the fate of those who do not respond in good faith to God’s invitation to the marriage feast of his Son, Jesus… the Messiah... would be punitive?
 We also may ask whether this was a prophetic foretelling by Jesus about coming apocalyptic events, or a hindsight observation by Matthew of what had already happened during the fall of Jerusalem and the fate of Masada (70 A.D.)? I consider that both prophetic instances are likely.

 In the story discourse, I think that Matthew clearly defined those who were finally invited to the feast as being both Jews and Gentile ( the good and the bad? ). This was not a statement reflecting on kosher impurity or sinfulness. The text rather stated dependence not on human works… but on those holding to faith given in Christ. However, carefully note that a certain preparation was needed for attendance for the Christian feast. Could an impoverished and sinful person afford to go?  Here, I believe… is where we really find some very good news.

 

Another Gospel? A Lifelong Christian Seeks Truth in Response to Progressive Christianity By Alisa Childers

 

 

Reply Requested?

We note that wedding apparel was previously prepared for those invited… a wedding robe! Could this have symbolized the baptismal robe which cannot be humanly earned or made… a heavenly-prepared garment freely supplied by the divine Giver? I believe so. My opinion is based upon both scriptural tradition and the perspective of a person who does not possess a quality robe of my own. Let us not be that one, a phony entity who attempted to crash the party without a faith garment, to be tossed from the Light into darkness!
 To members of the Church today, it seems that this is the message the lesson relates to us concerning our meager self-justifications and preparations. This gospel clearly rails against works righteousness, and sets the feast attendance to be governed only by the bountiful and graceful gift of God, who supplies our baptismal robe and faith.

 

Baptismal Imagery in Early Christianity: Ritual, Visual, and Theological Dimensions - eBook By Robin M. Jensen

 

 

 Remember! Sinful and unpretentious persons were forgiven and supplied with the right clothes. Once admitted to the feast, they enjoyed a revelry that shall have no end. This is the salvation message supplied by this story… first by Jesus, and then passed along by his servant Matthew. Both Jesus and Matthew contended with a stiff-necked people who disdained their dependency upon our Creator. Matthew followed Jesus message, therefore, clearly defining humble persons in his community as those who were to be “gathered”, into the kingdom… not by their own doing… but by the grace of Almighty God.

 

 Watch Pastor's Personal Videos!

 

 Our Lord Jesus appropriately ended the parable… using the maxim as clearly stated in this gospel written in the later decades of the first century. Our Lord Jesus taught… and Matthew echoed rightly… that “many are called, but few are chosen.” We may ask ourselves then: “Are we those who foolishly consider ourselves to be more educated, wealthy or genteel than the lowly who are kneeling and faithful?” If so, we shall be cut off. We shall be cast out. Or are we rather those who are the undeserving chosen, whether described as high or low by our neighbors? Can we be those who simply and graciously accept forgiveness and the wondrous gift of the Spirit’s invitation into the kingdom of God? Which indeed.., are we? Which do you want to be? Don’t you want to show others your undeserved invitation... and deliver theirs?

 

 We welcome you to watch a video set to the topic for this week...

 

 

 May God Bless Your Wearing of Your Baptismal Garment!