Proper 22
Preaching
PREACHING MATTHEW'S GOSPEL
A Narrative Approach
This week's text has important narrative connections in Matthew's story. In the first place, it is the second of three consecutive parables told by Jesus in answer to the question about his authority raised by the elders and chief priests in 21:23. This is indicated in the opening words: "Once more Jesus spoke to them in parables..." (21:33). Once more he spoke to them on the matter of authority. As readers of Matthew's Gospel we know that Jesus possesses all authority in heaven and on earth: Matthew 28:18. The chief priests and elders do not grasp this and they fail to repent: 21:31-32. They reject the ministry of John the Baptist. In this week's parable we hear that the people of Israel rejected the Son himself: vv. 37-39. In the next parable, Matthew 22:1-14, it is the messengers who bear the invitation to the kingdom of heaven that are rejected. Israel's rejection of the kingdom of heaven--its forerunner, its bringer, its messengers--is total! In response to this rejection, "the kingdom of heaven will be taken away from you and given to a people that produces the fruits of the kingdom" (21:43). (We touched upon this fruit theme in Chapter 28. Please refer to that chapter for the Matthean references to fruit.) The kingdom of heaven, therefore, will be given to others! (We'll work with this theme in Chapter 30.)
Jack Kingsbury notes a second strong narrative connection for this text. We quote him at length:
As Matthew began his rehearsal of Jesus' ministry at 4:17, he depicted Jesus as becoming successively involved with three major groups, each of which functions as a character in his story: the disciples (4:18-22); the crowds, together with the disciples (4:25; 5:1-2); and the religious leaders (9:2-13). As an indication that only the climax of his story (i.e., the passion of Jesus) still remains to be narrated, Matthew now depicts Jesus' involvement with each of the same three groups as being successively terminated in a reverse order to the initial one, that is to say, in an order that is chiastic in nature. For example, by reducing the religious leaders in open debate to silence, Jesus forces their withdrawal from the scene (22:46). With the leaders gone, Jesus publicly addresses the crowds in the temple, together with the disciples (23:1). And leaving the temple, Jesus delivers his eschatological discourse to the disciples alone (24:1-3). Through the use of this chiastic pattern, Matthew signals the reader that the culmination of his story is at hand.1
We pointed out a third narrative connection in the previous chapter. This week's text is set in the midst of five controversy stories located in the temple.
A fourth narrative connection is that this is the third vineyard parable told by Jesus: 20:1-16; 21:20-32; 21:33-44. These narrative connections suggest many possibilities for preaching.
The parable that Jesus tells is really more like an allegory of Israel's history with God. Eduard Schweizer calls it "The Parable of Israel's Rejection of Jesus." The vineyard is a reference to the vineyard spoken of by the prophet Isaiah in 5:1-7. The vineyard, that is, has a history of reference to Israel--the beloved people of God. The householder in the parable/allegory that Jesus tells acts as God acts. God comes to get the fruit of the vineyard. There is the fruit theme again. The tenants of the vineyard, however, bring forth no fruit. They reject all the messengers sent to them by the owner of the vineyard. The owner, in desperation, sends his son. In the allegory this is a clear reference to Jesus, Son of God. The tenants kill the son. We get a foretaste of that which lies just ahead of us in this story. The owner of the vineyard pronounces judgment on the tenants/Israel. Their rejection of Jesus is now complete. They took the Son and killed him "outside the vineyard." (Cf. Hebrews 13:12: "Therefore Jesus also suffered outside the city gate....") God's judgment is that the tenants shall be killed and the vineyard given to other tenants who will produce fruit: v. 43. (See 21:19, 32, 34.)
This passage is clearly an opening to the ministry to the Gentiles that Matthew affirms in many ways, not the least being the Great Commission with which he climaxes his story. We will pick up this theme for preaching in Chapter 30.
Jesus reveals his identity in this parable in a clear and open way. He is the son of the landowner; he is the Son of God. He is the stone which the builders rejected become the head of the corner: v. 42; Matthew 16:18; Psalm 118:22-23; Acts 4:11; Romans 9:23; 1 Peter 2:6-7. The response to this revelation of Jesus' identity is rejection, not repentance. The chief priests and Pharisees perceived that he was speaking about them. In their rejection they sought to arrest him immediately but they feared the multitudes who believed Jesus to be a prophet. See 21:11. Their final solution would await another day. Death to the heir is their final goal.
Robert Smith reminds us again that we must not read this parable as a parable addressed to someone else. It is addressed to us.
Matthew is really addressing not Jews but Christians, especially Christian leaders. They feel secure as members of the new community which has inherited the kingdom (v. 43) and they pride themselves on being teachers and guides (23:8-10) in that community. Matthew thinks they need stern warning. It is not sufficient to hold membership in the correct people or community. Nor does it suffice to be counted as a leader or teacher. The Lord in fact scrutinizes leaders with particular care, seeking more than labels or slogans. The Lord desires fruits in their seasons (see 21:19 and 7:16-23).... Matthew uses the narratives about Jesus' past conflicts with Jewish religious authorities to press contemporary Christian leaders to critical reflection and self-examination. That is even clearer in the opening parable of chap. 22 (vv. 1-14).2
Homiletical Directions
We have mentioned above a number of narrative connections in which this week's text can be placed as stories to tell for preaching. We will comment here on just two of these possibilities. Jack Kingsbury suggests that this week's passage fits into a much larger pattern in Matthew's Gospel. As Matthew tells the story, Jesus came to minister to the disciples first, then the crowds, and then the religious leaders. (See the text citations in the above quotation from Kingsbury's Matthew As Story.) According to Kingsbury, each of these groups, in reverse order, rejects the ministry of Jesus. (Again, the texts are given above.) The big picture of Matthew is ministry to disciples, crowds, and leaders followed by rejection by leaders, crowds, and disciples. This week's text focuses on the rejection by leaders. In our sermon we could paint this chiasm in broad strokes. Tell briefly of Jesus' ministry to disciples, crowds, and leaders. Then tell briefly of Jesus' rejection by leaders, crowds, and disciples. This is the big picture! The big picture is about a Savior who comes to die for our sins. See Matthew 1:21! Today's passage specifically points to the response of the leaders as a response intended to kill the Son of God: vv. 38-39.
A closing proclamation might go like this: Matthew's story presents for us a Savior who must die; a Savior who says to us: "I came to minister to the disciples, to the crowds, to the leaders of Israel. I came and was rejected by the leaders, the crowds, and the disciples. As a rejected stone I have become the cornerstone of meaning for your life. I came as the Son of God to die for you. I came as the Son of God that I might forgive you all your sin. I came as the Son of God to die that you might receive from me a new life that bears the fruits of repentance." Amen.
A second possibility is to tell the three vineyard parables. The first two would be told as reminders and review of what has transpired in the vineyard. From Matthew 20:1-16 we can remind our listeners of the laborers in the vineyard. We can briefly summarize the grace of God at work in this story.
In the power of the grace of God the first become last and the last first.
The second vineyard parable is told in 21:28-32. We've dealt with this text in Chapter 28. In the vineyard part of the story we hear about two sons. One son says Yes and means No; the other says No and does Yes. The one who says No and does Yes is like the tax collectors and prostitutes who go into the kingdom before the authorities of Israel because they repented and believed. Here, too, the last become first.
This week's text is the third vineyard parable and it has a similar theme. The chosen people kill the chosen son. So, the kingdom of heaven is taken away from the first, the chosen, and given to Gentiles who may produce the fruits of repentance. Once again the world is turned upside down. The first become last, the last first.
A closing proclamation might go something like this: "What Jesus is saying to us through the vineyard parables is: 'I told you a story about laborers in the vineyard in which favor was expressed to the last and the least of the laborers. I announced to the chief priests and elders that tax collectors and sinners would go into the kingdom before them because they did not repent and bear fruits befitting repentance. I told a parable about a vineyard that did not bear fruit for its owner and was given to others in order that they might bear the fruits of repentance. So I choose for you. I love you the last and the least.
I love tax collectors and sinners. I give my vineyard to you who are outsiders to Israel. The vineyard is mine. The kingdom of heaven is mine. I give it to you. I give it to the last people on earth who might expect such mercy.' " Amen.
A proclamation of this nature might well be followed with a prayer of repentance--a prayer that the vineyard owner might empower us with the fruits of repentance.
____________
1. Jack Dean Kingsbury, Matthew As Story (Philadelphia: Fortress Press, 1988), p. 84.
2. Robert H. Smith, Matthew: Augsburg Commentary on the New Testament (Minneapolis: Augsburg Press, 1989) p. 255.
Jack Kingsbury notes a second strong narrative connection for this text. We quote him at length:
As Matthew began his rehearsal of Jesus' ministry at 4:17, he depicted Jesus as becoming successively involved with three major groups, each of which functions as a character in his story: the disciples (4:18-22); the crowds, together with the disciples (4:25; 5:1-2); and the religious leaders (9:2-13). As an indication that only the climax of his story (i.e., the passion of Jesus) still remains to be narrated, Matthew now depicts Jesus' involvement with each of the same three groups as being successively terminated in a reverse order to the initial one, that is to say, in an order that is chiastic in nature. For example, by reducing the religious leaders in open debate to silence, Jesus forces their withdrawal from the scene (22:46). With the leaders gone, Jesus publicly addresses the crowds in the temple, together with the disciples (23:1). And leaving the temple, Jesus delivers his eschatological discourse to the disciples alone (24:1-3). Through the use of this chiastic pattern, Matthew signals the reader that the culmination of his story is at hand.1
We pointed out a third narrative connection in the previous chapter. This week's text is set in the midst of five controversy stories located in the temple.
A fourth narrative connection is that this is the third vineyard parable told by Jesus: 20:1-16; 21:20-32; 21:33-44. These narrative connections suggest many possibilities for preaching.
The parable that Jesus tells is really more like an allegory of Israel's history with God. Eduard Schweizer calls it "The Parable of Israel's Rejection of Jesus." The vineyard is a reference to the vineyard spoken of by the prophet Isaiah in 5:1-7. The vineyard, that is, has a history of reference to Israel--the beloved people of God. The householder in the parable/allegory that Jesus tells acts as God acts. God comes to get the fruit of the vineyard. There is the fruit theme again. The tenants of the vineyard, however, bring forth no fruit. They reject all the messengers sent to them by the owner of the vineyard. The owner, in desperation, sends his son. In the allegory this is a clear reference to Jesus, Son of God. The tenants kill the son. We get a foretaste of that which lies just ahead of us in this story. The owner of the vineyard pronounces judgment on the tenants/Israel. Their rejection of Jesus is now complete. They took the Son and killed him "outside the vineyard." (Cf. Hebrews 13:12: "Therefore Jesus also suffered outside the city gate....") God's judgment is that the tenants shall be killed and the vineyard given to other tenants who will produce fruit: v. 43. (See 21:19, 32, 34.)
This passage is clearly an opening to the ministry to the Gentiles that Matthew affirms in many ways, not the least being the Great Commission with which he climaxes his story. We will pick up this theme for preaching in Chapter 30.
Jesus reveals his identity in this parable in a clear and open way. He is the son of the landowner; he is the Son of God. He is the stone which the builders rejected become the head of the corner: v. 42; Matthew 16:18; Psalm 118:22-23; Acts 4:11; Romans 9:23; 1 Peter 2:6-7. The response to this revelation of Jesus' identity is rejection, not repentance. The chief priests and Pharisees perceived that he was speaking about them. In their rejection they sought to arrest him immediately but they feared the multitudes who believed Jesus to be a prophet. See 21:11. Their final solution would await another day. Death to the heir is their final goal.
Robert Smith reminds us again that we must not read this parable as a parable addressed to someone else. It is addressed to us.
Matthew is really addressing not Jews but Christians, especially Christian leaders. They feel secure as members of the new community which has inherited the kingdom (v. 43) and they pride themselves on being teachers and guides (23:8-10) in that community. Matthew thinks they need stern warning. It is not sufficient to hold membership in the correct people or community. Nor does it suffice to be counted as a leader or teacher. The Lord in fact scrutinizes leaders with particular care, seeking more than labels or slogans. The Lord desires fruits in their seasons (see 21:19 and 7:16-23).... Matthew uses the narratives about Jesus' past conflicts with Jewish religious authorities to press contemporary Christian leaders to critical reflection and self-examination. That is even clearer in the opening parable of chap. 22 (vv. 1-14).2
Homiletical Directions
We have mentioned above a number of narrative connections in which this week's text can be placed as stories to tell for preaching. We will comment here on just two of these possibilities. Jack Kingsbury suggests that this week's passage fits into a much larger pattern in Matthew's Gospel. As Matthew tells the story, Jesus came to minister to the disciples first, then the crowds, and then the religious leaders. (See the text citations in the above quotation from Kingsbury's Matthew As Story.) According to Kingsbury, each of these groups, in reverse order, rejects the ministry of Jesus. (Again, the texts are given above.) The big picture of Matthew is ministry to disciples, crowds, and leaders followed by rejection by leaders, crowds, and disciples. This week's text focuses on the rejection by leaders. In our sermon we could paint this chiasm in broad strokes. Tell briefly of Jesus' ministry to disciples, crowds, and leaders. Then tell briefly of Jesus' rejection by leaders, crowds, and disciples. This is the big picture! The big picture is about a Savior who comes to die for our sins. See Matthew 1:21! Today's passage specifically points to the response of the leaders as a response intended to kill the Son of God: vv. 38-39.
A closing proclamation might go like this: Matthew's story presents for us a Savior who must die; a Savior who says to us: "I came to minister to the disciples, to the crowds, to the leaders of Israel. I came and was rejected by the leaders, the crowds, and the disciples. As a rejected stone I have become the cornerstone of meaning for your life. I came as the Son of God to die for you. I came as the Son of God that I might forgive you all your sin. I came as the Son of God to die that you might receive from me a new life that bears the fruits of repentance." Amen.
A second possibility is to tell the three vineyard parables. The first two would be told as reminders and review of what has transpired in the vineyard. From Matthew 20:1-16 we can remind our listeners of the laborers in the vineyard. We can briefly summarize the grace of God at work in this story.
In the power of the grace of God the first become last and the last first.
The second vineyard parable is told in 21:28-32. We've dealt with this text in Chapter 28. In the vineyard part of the story we hear about two sons. One son says Yes and means No; the other says No and does Yes. The one who says No and does Yes is like the tax collectors and prostitutes who go into the kingdom before the authorities of Israel because they repented and believed. Here, too, the last become first.
This week's text is the third vineyard parable and it has a similar theme. The chosen people kill the chosen son. So, the kingdom of heaven is taken away from the first, the chosen, and given to Gentiles who may produce the fruits of repentance. Once again the world is turned upside down. The first become last, the last first.
A closing proclamation might go something like this: "What Jesus is saying to us through the vineyard parables is: 'I told you a story about laborers in the vineyard in which favor was expressed to the last and the least of the laborers. I announced to the chief priests and elders that tax collectors and sinners would go into the kingdom before them because they did not repent and bear fruits befitting repentance. I told a parable about a vineyard that did not bear fruit for its owner and was given to others in order that they might bear the fruits of repentance. So I choose for you. I love you the last and the least.
I love tax collectors and sinners. I give my vineyard to you who are outsiders to Israel. The vineyard is mine. The kingdom of heaven is mine. I give it to you. I give it to the last people on earth who might expect such mercy.' " Amen.
A proclamation of this nature might well be followed with a prayer of repentance--a prayer that the vineyard owner might empower us with the fruits of repentance.
____________
1. Jack Dean Kingsbury, Matthew As Story (Philadelphia: Fortress Press, 1988), p. 84.
2. Robert H. Smith, Matthew: Augsburg Commentary on the New Testament (Minneapolis: Augsburg Press, 1989) p. 255.
