5th Sunday of Trinity: Luke 6:36-42

June 23, 2013; 5^th Sunday of Trinity; Texts: Psalm 138; Genesis 50:15-21; Romans 12:14-21; Luke 6:36-42; Title: The Rule of Law and the Gift of Gospel; Rev. Tim Beck

Grace, mercy, and peace from God our Father and the Lord Jesus Christ… this is what our heavenly Father gives through His dear Son. That is why we are here, to receive His gifts. We gather to receive them as He has promised to give them. So why the imperatives in this portion of Jesus’ discourse recorded by Luke? When you go home read the entire sermon Jesus preached. Jesus speaks of blessings and then gives warnings, including these imperatives… do this, do not do that. You Bible scholars know if you must do, it is law and not gospel. If your actions are a necessary condition, it is law. Imperatives are law, even if speaking about good things, as God’s law always does. 

    

      As for the nature of these commands, there is a context. What is the context? First, these imperatives are addressed to those who hear him, that is, believe in Him (see verse 27). He is teaching His disciples. He speaks the law to believers, to those who already know the gospel – who trust not in the law but in Christ crucified. That fact helps us understand how these imperatives connect to the following parables, to see the relationship between law and gospel in the life of the believer. For example, you hear “judge not but forgive” and then hear about the blind leading the blind. Those statements are connected.  We’ll see how these dissimilar statements fit together as we consider the relationship between the law and gospel.

          Today’s reading starts with Jesus’ discourse about the Father’s mercy. And that is gospel.  Then follows the command: Be merciful, even as your Father is merciful. Again, this is addressed not to all people but to the faithful, to those who believe in Christ and so rightly call God “our Father;” to those who have received mercy. The command is given those who received the grace of God in Christ Jesus. For those without grace, God is no Father but the Almighty, distant, demanding, and condemning due to the law. And the unbelieving, those fleeing grace, what does unbelief work in them?  Some run away from God. Some invent a god more accommodating, some do all of that while trying to earn God’s favor, even his son-ship.

          Silly humanity to think we can call God “our Father” if we earn a right to be called sons. Who can earn son-ship? Little Johnny likes his buddy’s dad better than his, and shows up at Mr. Smith’s home. He washes the windows, though there are some smears. He mows the yard, misses here and there and chops up a corner of the flower bed. He sneaks inside to wash dishes but drops a cup or two. He jumps in a bed and yells, “Dad, tuck me in!” And Mr. Smith says, “Isn’t it time to go home?” Johnny has to leave, but the real son stays, even if he leaves a mess too. We don’t earn son-ship. Further, we were born not into the kingdom of God, but in sin. For God to become our Father, we must be re-born, from above, born into His household. Then we can call God “our Father.” Faith tells us this is no silly idea, because of a promise God made to adopt us by water and word.

          In the promise only, we see our Father is merciful. He is, as the word mercy means, compassionate, full of heartfelt sympathy. Mr. Smith may feel sorry for Johnny and may let him hang           around until he reaches the limit, but that’s it. But the heavenly Father sent His only Son to pay the price of our adoption. He bought us back from slavery to sin. He is compassionate, deeply caring for us.  He adopted us. As adopted by water and the word, and having received boundless mercy, we are commanded to be merciful.  We need the command because it is not natural to our sinful nature to be merciful… the old man still kicks against the new. We still leave a mess. So the law addresses our failure to be merciful, and we listen because being adopted, being born from above, something new stirs in us; for we received mercy when we were baptized into Christ where we died and now live. Believers buried in Christ’s death are given new life, so we, simultaneously saint and sinner, learn to walk as saints.

          The Holy Spirit worked a change in us so that we too might be merciful, compassionate, full of sympathy as is our Father.  Yet because of the sin that dwells in us, because of its blindness, hardness of heart, and so that we daily repent, our Lord commands mercy. His command turns us to repentance, to confess our lack of mercy. His command turns us to receive absolution, His forgiveness. And absolution turns us to prayer, asking He work in our lives to create a heart of mercy. In short, this describes the third use of the law, returning us to the second use. And the second use of the law, the law driving us to repentance, points us to the gospel, to the free gift of forgiveness, to the righteous of Christ. There we are set free from the law’s condemnation. Then we desire to please God.

          This relationship between the law and gospel is true for the next imperative: Judge not, and you will not be judged; condemn not, and you will not be condemned. The word “judge” is judicial condemnation, rendering a verdict of “condemned!” The second word, “condemn” includes the idea of passing sentence and punishing. Neither imperative forbids discerning, distinguishing, discriminating, differentiating, and determining. We are to do that. We live in a time where folks say “That’s your truth, not mine, and don’t tell me what’s right and wrong.” “How dare you say I’m accountable to God!” These imperatives about condemning and punishing do not forbid doing what’s right, administering civil justice, or having common sense.            After all, the church is commanded to judge doctrine. False doctrine cannot be tolerated, nor impenitence accepted in the church. For example, Jesus commanded the church to do what to the impenitent? The church pronounces the impenitent as not forgiven, as being an unbeliever. That’s the office of the keys, administered by the pastor, and includes warning those around us about the realities of hell, a work of the law.

          So how do these words about not rendering judicial condemnation and punishment apply? The bottom line is how a Christian regards a brother or sister in the faith. How do we treat each other in view of the law and the gospel? While the law is applied for repentance, the law is not the bottom line. The church is the community that believes Christ justifies sinners, bottom line. So will the law or the gospel determine how we view each other?  If we choose to view each other through the law, will that not lead to condemnation and sentencing? But if we, the penitent, being forgiven, having received mercy, see each other as those who are adopted into God’s household we will live in the liberty of grace. Forgiveness is what naturally flows from being forgiven. That is the bottom line. Yet Christ still commands, because we so often fail to live by grace. The law threatens us, with the purpose of inciting a life of repentance. Then the repentance, assured of forgiveness, rejoice in the life of Christ.

          Forgive, and you will be forgiven; give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap; for with the measure you use it will be measured back to you. Forgive, that is, acquit without penalty, dismiss the debt and set at liberty; for Christ has done this for you and will continue to do this for you. You will receive in good measure, shaken together, running over… and the grammar combines what shall be ours with what was given all along. Those forgiven have been receiving much and are promised much. What naturally follows (natural to the Spirit of God in you)? The church of faith lives in the Father’s mercies and Christ’s sacrifice. The justified are regarded as righteous, which means forgiven. The fruit of that mercy is that you, born from above, forgive.

          What does it say in John 3: For God so loved the world that He sent His only begotten Son that whoever believes in Him should not perish but have eternal life. 17 For God did not send His Son into the world to condemn the world, but in order that the world might be saved through Him. 18 Whoever believes in Him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God (Jn 3:16-18).

          The justified see the world through justification, through God’s forgiveness toward all.  The justified see unbelief for what it is - the refusal to receive forgiveness. That’s why unbelief is the only unforgivable sin, impenitence being the manifestation of unbelief. That’s why where there is faith in Christ, there righteousness dwells. For you are declared righteous by Christ’s death, considered righteous by the Father. Therefore, in the household of faith, we live not by the law’s condemnation but by the gospel’s grace. We do not replace the gospel with the law, which is to disregard Christ’s work, to      not forgive, to demand we please God by our efforts. Rather, the forgiven believer considers those who profess the true faith as saints, and in that freedom love and service grow as fruits of faith. Yet because of our imperfections, because of the sin that dwells in us, the law still drives us to repentance. But the law does not rule the church. It only rules the impenitent. Christ’s imperatives lead us to repentance so that we live by grace through faith.

          This is what connects Jesus’ teaching to the following sayings. For example, Can a blind man lead a blind man? Will they not both fall into a pit? The one living under the law is blind and will fall into the pit of condemnation. However, if we see by faith, under grace, we will see like Christ. Grace sees a forgiven sinner. Grace sees this world’s most important event as Christ crucified for sinners. Grace sees each believer in Christ, and we remind each other of that fact. Consider this related saying: A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. As a negative example, to be like the Pharisees or Sadducees is to live by the law. You’ll do what they did when bid to grace… crucify the Lord of glory. Positively, if you receive your Father’s mercy you will become merciful, forgiving one another, seeing each other as Christ’s own, as saints.

          This side of heaven there’s training: He gives you crosses to bear, He gives His word for strength. He gives you His very body and blood to eat and drink for forgiveness of sin. And He gives imperatives for the sake of repentance: Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye. If you justify yourself by the law, you don’t dare look closely at your eye, although everyone else’s gleam with failures.

          For example, when Johnny gets his driver’s license he does what his dad does, and swears at the car that pulled in front of him. Too bad Johnny didn’t signal at the four-way stop, and was a bit early off the gun. He didn’t notice that. He soon noticed the blue lights behind him though… the rule of law is not the gateway to heaven although the law is righteous and good. If we truly obeyed it, truly loved God and neighbor heart and soul, we would enter. But we don’t so love. However, so that the merciful God might be “our Father” He provided another way that is truly righteous. He gave us His only Son, made man, crucified under our guilt and shame. He died on the beam of the cross so that the beam may fall out of our eye.

          That explains the imperatives, calling us to repent lest we fall under the law’s condemnation and domination. Therefore, we come not to be condemned, but to receive the gifts that reconcile us with God as Father. We gather to receive them as He has promised to give them. We gather asking they transform us into the likeness of Christ. We gather to hear again, “you are forgiven, justified, called saints by grace.” We gather to bless the Lord by saying “thank you!”  We have heard the imperatives calling us to repentance, we confessed our sins, we were absolved, we pray to do well, and above all, we live by grace through faith.  Grace, mercy, and peace is what our heavenly Father gives through the Lord Jesus Christ. That is pure gift. He is and remains merciful toward you.

The peace of God which passes all understanding keep your heart and mind in Christ Jesus our Lord (Amen)

4th Sunday of Trinity: Luke 15:1-10

June 16, 2013; 4^th Sunday of Trinity; Texts: Ps 103:1-13; Micah 7:18-20; I Tim 1:12-17; Luke 15:1-10; Title: The Lord Knows His Sheep; Pastor Tim Beck

Grace, mercy, and peace from God our Father and the Lord Jesus Christ

In our readings, the prophet Micah asks, who is a God like you, pardoning iniquity and passing over transgressions for the remnant of his inheritance?  The Apostle Paul said: Christ Jesus came into the world to save sinners, of whom I am the foremost. Jesus hears the religious grumble saying, “This man receives sinners and eats with them.” And that’s a disconnect the best wireless router can’t fix.

          It’s the disconnect of thinking, “We are better then those who don’t recycle, then those who don’t contribute to charities, or that don’t go to church.” It’s the same disconnect that “We’re better than those who do go to church because that boring place is full of hypocrites.” It’s the disconnect explaining why the most moral and important people in the community walked away from Jesus.  It’s the disconnect that demands the church should remodel itself after culture. It is the broken line saying the way to save youth is a strong self image, faith in yourself, dreaming your dreams… and the church is stuck on sin. It is the broken line when everybody is right in their heart’s desire, when the church says before God we’re all wrong and the heart is corrupt.

          This disconnect is the reason people don’t flock to church. It’s not the flavor of the communion wine that keeps folks away.  I’m not talking about people burnt out on the church because attending, they never got to hear the real comfort of the gospel, heard the re-connect. The re-connect is incredibly simple - sinners drew near to Jesus and he received them. In other words, are sinners not only the first folks God receives, but the only people He accepts?

          Jesus will receive all sinners, but those who regarded themselves too good for their neighbors, they consistently criticized Jesus. Those who work hardest at earning God’s approval, or who work hardest at doing a culture’s standard of righteousness, rarely believe who it is Christ receives. So they rarely believe they really need Jesus for why He, the Son of God, became incarnate. They show up to grumble, like the Pharisees. But to say, “I’m standing in a manure pile and I’ve just gone again…” is too much loss of dignity.  Yet folks with less dignity find it easier to admit fault, don’t they? Do those with restless regret confess more easily? Do those battered and bruised by their mistakes, their wrongs pointed out by others, find in Jesus what they’ve lacked all along?  If so, it a good thing when the law works despair …of a save-yourself mentality, of personal righteousness, of I don’t need God except for emergencies.

          That’s why only sinners drew near to Jesus, like that saintly man named Paul… or rather, Jesus drew near to him. Do you see yourself as Paul did? Are you deep down, a sinner? Are you a sinner that needs a Saviour, and not only from guilt, but from every other effect and side effect of sin in this wide, wide world? Then you are like St. Paul. You are a saint. For that is how the Father of the Crucified sees you. And you who confess your sin understand this.

          But the Pharisees thought themselves above the common spiritual klutz. So when they heard the law they compared themselves with others and said, “I’m not so bad.” Then hearing the gospel they said, “ho hum.” But you sinner, regard the Gospel as your righteousness, so you are a real saint. Only sinners can be saints. That’s what you come here, to receive the righteousness of Jesus Christ as your own. We need to receive that promise, even if you don’t feel thrilled each Sunday. If the thermostat is too high, breakfast too big, the sermon too long, naps happen. On the other hand, it’s amazing how the Gospel hits home when there’s a tragedy, a particular need, a desire for holiness.  That’s just the way sinners are in our weakness, our spiritual dullness. Being a saint isn’t due to our spiritual intensity or passion. Receiving sainthood is undeserved, though it involves how we see ourselves before God because of how God sees us before Him.

          We sinners and only sinners are declared saints by Jesus’ pardon. So we treasure the Gospel, that the Father declares us righteous for Christ’s sake. So we put up with the inconvenience of going to church Sunday morning. We might even open the Bible now and then to read and pray (I hope you do this every day), and go to a study taught by the pastor, putting up with his tangents. We do that because Jesus Christ did not come for the righteous. He came to save sinners. And saving us, we want more of Jesus. Jesus said, “Blessed are those who know their need of God;” and sinners who believe and are baptized shall be saved.  Sinners who believe they are sinners, who believe in Christ’s death for us, He declares to be righteous.  Only sinners can be righteous. Only sinners can be saints.  That’s unlike the Pharisees, unlike our culture, unlike human nature that wants to be righteous all by ourselves, or at least by 51%.  But Christians rejoice to admit that we are sinners, saved by grace, declared to be saints. And being nothing before God yet being given everything by Him is a constant source of joy. The angels too rejoice when one of us mortal creatures believes that re-connect.

          Consider the re-connect of admitting “I am a sinner saved by grace.” The burden of self-righteousness, of earning God’s favor, is taken off your back. We don’t have to be better than the Smiths or good enough for God. We can live where we are, one foot on earth the other in heaven, free from the obligation to be what others want, and from your spiritual self-improvement demands.  It’s not that we don’t contend against sin, it’s not that we don’t work to do well at school and work, or strive to love our neighbor as Christ loved the church. It is that the Father regards us as holy, pleasing, and uniformly His. All your deficiencies will not keep you from eternal joy. In fact, He uses your deficiencies just as much as abilities for His glory.  That’s the liberty of grace, freed from any requirement to earn anything for God’s approval. It’s the liberty that gives us a joy to serve. Grace frees us to show mercy and live in hope of our glorious, sinless future.

          Grace is why Jesus cares for us sheep. Sheep go deep into briar patches and get stuck. Sheep wander down ravines with no easy way up. But the shepherd goes after us, seeking until the lamb is found. And when found, he lays the burden on his shoulders and rejoices. He does that for us, even if finding one lost lamb out of 99 isn’t easy.  Likewise, He treats us like lost coins. In Jesus’ day ordinary homes were dark inside, except for a couple oil lamps. Every nook and cranny was a perfect hiding place. Yet the one seeking will not stop until the coin is found. And that is an important point in our text. Although the Pharisees and “sinners” were drawing near to Jesus, to hear Him, they gathered only because He first sought them.

          Consider how Jesus sought out both kinds of sinners, the self-righteous and honest kinds. He did not separate himself from the self-righteous, even if they crucified Him. He pleaded with those “good guys” who mocked Him, the Son of God. The tragedy is most Pharisees kept refusing the evidence of the law and the treasure of grace, and so ended up in torment. So thank God when the law cuts us down to size and the gospel gives us the size of Jesus. When we want to be righteous all by ourselves, thank God, we are shown our sin, and called to confess and receive absolution. He announces peace, pardon and acceptance by God. So too you were called into Christ’s flock, disciplined by law and fed with gospel. That’s why you follow Him and see from afar the Great Day when the shepherd presents his sheep before the Father’s throne. After all, for thus says the Lord God: Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. (Ezek 34:11f, esv)

          The Shepherd, the coin-finder, the Crucified Lamb declares us righteous. He gave us a priceless identity, joining us to His death and life in the promises of baptism.  He strengthens us to die daily to sinful desires and live by faith.  And as we look into the chalice poured out for us, we see reflected whose we are, whose we are declared to be, and what we shall be. We see the love of God in Christ Jesus poured out for us in grace, mercy and peace. We, sinners declared to be saints, have eternal life.

The peace of God which passes all understanding keep your hearts and minds in Christ Jesus. (Amen)

3rd Sunday of Trinity: Matthew 22:1-10

June 9, 2013; 3^rd Sunday of Trinity; Texts: Psalm 34:12-22; Proverbs 9:1-10; Ephesians 2:13-22; Matthew 22:1-10; The Point is in the Surprise; Rev. Tim Beck

Grace, mercy, and peace from God our Father and the Lord Jesus Christ

Why so many hard to understand parables; what good do they do? Jesus said earlier (Mt. 13:13-17): I speak in parables because… seeing they do not see, and hearing they do not hear… their eyes have closed lest they should perceive with their eyes… That’s a hard saying too.

          Before we consider today’s saying let’s look at parables in general asking why Jesus uses them. What is a parable? A parable is a figure of speech, a kind of story that communicates real content. For example our text begins the kingdom of heaven may be compared…  In other words, parables compare one thing with another, and by that, Jesus says there are valid comparisons between heaven’s kingdom and earth’s kingdom. What you see on earth is not entirely unlike what exists above. Yet heaven is above earth, so do not expect it to be the same as earth, or even just a slightly better version. Our vision is earthbound, that’s what we know. So in parables God reveals Himself and surprises our earth-bound vision.

          There are surprises in parables, and there are supposed to be.  That’s common to the parables Jesus told. You hear the story about how a sower sows or how figs grow or what goes on at weddings and then you say “what? That’s not what we expect!” In Jesus’ parables look for a surprise or two, look for the unexpected. And in the most surprising parts of the story, the point is hidden there.    The key to the meaning is where the comparison doesn’t carry through, because the kingdom of heaven is not the same as the kingdom of earth.  When heaven rises above what we know on earth, we are surprised, and at the surprise a vista appears, unless our eyes are shut tight and our ears are closed. In fact, because our eyes and ears are closed by sin, the surprises are what our Lord uses to say, “see and hear,” see and hear for faith.

          You see, God speaks to us.  He accommodates to our limitations to tell us about the kingdom of God. He communicates what is true through figures of speech. He surprises us to get us to pay attention to the truth. Scripture is not a fairy tale, including parables. God speaks clearly, even when he speaks in figures. His speech shows our blindness and deafness yet has power to heal. That’s why Jesus spoke in parables. He wants us to ask, “What does He mean?” That’s why parables – even today’s. Oh God, grant that we see and hear (Amen).

          The kingdom of heaven may be compared to a king who gave a wedding feast for his son…   What are the points of comparison between earth and heaven, and what are the surprises? The first point of comparison concerns the Son.  The Son will have his wedding feast; oh joyful day for the royal family and all loyal subjects. Only who does the Son wed, who is His bride?  The first two surprises at the point of comparison are these: The text says nothing about the bride! How many weddings have you attended where the bride wasn’t even mentioned? In this parable, she is not the center of attention walking the aisle. All eyes are on God’s Son. He is given the wedding feast! To him belong all glory, honor and might. 

          And there’s another surprise! Those who go to the feast as guests become the Son’s bride.  This we know from other sayings of our Lord. The bride feasts on the bread of life; on the Pascal Lamb whose flesh is true flesh and blood is true drink. The guests become the bride. Therefore the Father gives a wedding feast for the Son. The Son redeemed His bride. He made her worthy, by his invitation. So the Son’s wedding feast may be compared to those on earth, yet it is surprisingly greater. The groom saves, cleanses, and keeps the bride.

          The second point of comparison concerns the king. How do the kings of the earth compare to heaven’s king in Jesus’ day? Caesars were not like England’s present queen, or like presidents in our country. Back then they had power. They wouldn’t put up with ignoring them, or slander against them, like the innuendos we so freely make about our officials. (By the way, the 8^th commandment does apply in politics.)  Kings in Jesus day called such talk treason and punished subjects accordingly. Is this like God the Father who is greater in power and authority by far?

          What will heaven’s King do to people like a woman I met in the parking lot? She started conversing, “I don’t care what anyone else thinks, this is what I think about God…” And what she thought was not at all what Scripture says, nor would she listen to Scripture through this pastor… for like earthly kings, the heavenly Lord speaks through ambassadors. Like kings of the earth, what we think of God is shown in how we treat his servants; for example, if we heed the invitation to the King’s feast. The King’s servants speak for the King. As the voice of the king and the mouth of deity, or ought to. (How can a local Presbyterian reverend-ess seamlessly shift between preaching a Christian funeral and a Buddhist one? That’s not an invitation to the wedding feast, that’s not the mouth of God.) The king’s servants have authority, not in their person, but when they speak the words of the King. They speak the King’s words, words that go out to the entire world. And that word, the one that invites also judges the world.

          As for our text, remember to whom Jesus is preaching, whom He is inviting. The invitation is to the chosen people, to the heirs of Abraham, Moses, and David. What has the King already done for them? Has he not given them their land, their wealth and his promise? However, (He) sent his servants  to call those who were invited to the wedding feast, but they would not come.

          Now come two surprises to the point of comparison concerning the king and his messengers: The first surprise is if invited to the wedding party of Caesar, who would not want to attend, or dare not to? And we say “foolish, stupid subjects!”  Why don’t they come?  For the same reason any of us don’t believe. The short answer is sin. A longer answer, is how often is the earthly preferred to the heavenly, the transient to the eternal, and the sinful to the pure? I’ll take land and wealth, but what is heaven compared to my toys in the garage? What is Sunday morning in church compared to snoring in bed?  But look at the gift the King gives those who come to the wedding feast! What happier occasion can there be? But they won’t come.

          Surprise number two, the kingdom of heaven is not like earth’s kingdom because the king does not immediately destroy them for ingratitude, insubordination, and arrogance. Rather, grace treats these rebels like nobles in the king’s realm. Although the Almighty will judge, look how he pleads with his ungrateful subjects! 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.’  He kindly, affectionately, sends more ambassadors with generous forgiving words. For these ingrates the Lord prepared everything good, rich, and plentiful.

          The King holds out his hand through emissaries of grace. The king sent the prophets and the apostles. The king sends out messengers today as well. But they paid no attention and went off, one to his farm, another to his business, while the rest seized his servants, treated them shamefully, and killed them.  So Jesus relates the history of His people whom He called for over 2,000 years. As a whole the Israelites would not follow.  Lest we excuse ourselves from the story, the parable also warns all who presume       to be the church today. Let us ask, do we seek first the things of God’s kingdom? (Mt. 6:33) Do we receive the Lord as He revealed Himself?  And what of those who do not believe? For all are invited to the feast. Until death, it is not yet too late to enter.

          There is good reason to not reject the invitation.  Consider what the King prepared for you, a banquet in his sacrificed flesh and blood. Consider the honor the King bestows by inviting you and your neighbor. Consider that those who enter the feast as guests become the Son’s bride. What unmerited favor is given in that invitation! See what love He has when His wooing words were cast into His sacred face as curses; when His love was spat upon and hated; for the sake of that bride, He died. As groom, He prepared a spotless robe, bleached clean by His red blood. He is ready to dress His bride in the coverings of his cross and resurrection. He bids His guests to enter the eternal feast, sending messengers who taste the afflictions of the groom; who were beaten and mocked, ignored and ridiculed. Hearing of that treatment, of love spurned, we ask, will God contend with man forever?

          Here is another point of comparison. There shall be a judgment. All who persist in refusing grace are given their wish. 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 feast is ready, but those invited were not worthy. Go therefore to the main roads and invite to the wedding feast as many as you find.’ 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.

          There is also a surprise - judgment is not the only word. Although Israel as a whole refused their king, as too the nations do because they will not believe…ambassadors are still sent from near to far. They indiscriminately invite everyone. Who makes a wedding list that way? Just think of the kinds of folks who might show up? Yet the king calls the good, the bad and the ugly to the banquet. The King’s ambassadors proclaim grace until the hall is full. And surprise, no one enters the banquet because they were first friends of the groom. No one becomes the groom’s bride because she first loved Him. Those who come are compelled, brought in, and receive all by faith. They receive something great, honorable, and true by grace. He loved you first, and in that grace made you His bride. (No wonder the church’s response is love.)

          Now consider the King’s highway upon which his messengers walked to bring you here. Were you born in Israel, of the race of David?  When did your barbaric ancestors first hear the invitation? When were you personally invited to the marriage feast? Over your head the promises of baptism were poured, and you entered in. There is another promise in this parable. There will be a wedding feast. The banqueting hall will be filled. And all there are dressed in white robes, the bridal gown of Christ’s righteousness. That’s how you know you are the chosen, saved by grace. Christ died for all, and for you.   

          To conclude with an earlier surprise - Jesus Christ who redeemed His bride, made her worthy of sharing His honor and glory. He so lifts you up to heaven. You who were brought to the feast as guest, now made Bride, shall be filled with eternal joy at the Son’s wedding feast. And that explains why this feast is about the Groom, for in Him the Bride receives all good things.

The peace of God which passes all understanding keep your hearts and minds though Christ Jesus.