Twenty-first Sunday after Pentecost (proper 23): October 9, 2005.

Isaiah 25:1-9

Psalm 23

Philippians 4:1-9

Matthew 22:1-14

First Reading

An atmosphere of war and fear is the background to everything in Isaiah. Assyrian domination runs from 745 to 627 B.C.E. with the destruction of the Northern Kingdom and nibbling at the South. With the death of Ashurbanipal, Egypt (627-605 B.C.E.) became the dominant power. Following the battle of Carchemish (605 B.C.E.) a terrible chaos ensued ("the shroud that is cast over all peoples" (25:7) with the Babylonians becoming preeminent.

In this atmosphere Isaiah balances judgment with hope. We might ask whether judgment ("the LORD is about to lay waste the earth and make it desolate," 24:1) is better than despair. In the first case God is still in charge, while in the second no one is. Moving from chapter 24 into 25 we note the break from objective language to personal speech, "I will exalt you." In the midst of the turmoil I may still pray to and praise the LORD.

The hope offered here in 25:8, "The LORD will swallow up death forever," is unusual in Isaiah (see also 26:19). We could spend considerable time debating the differences between these two claims, death swallowed up versus resurrection of the dead. We might round it out with 38:18, "death cannot praise you," from Hezekiah's prayer for an extension of his life. Each relates to a different form of hope, and each stands out like a sore thumb.

Matthew also speaks of a new hope for all humanity. In 22:10 the slaves of the king brought to the banquet "both good and bad." The Greek word poneros is uniquely translated "bad." Everywhere else in Matthew (14 times) it is translated "evil." In fact, this is the only time in the NT that it is translated "bad." A close parallel is in 5:45 "ponerous kai agathous" translated as "evil and good."

In its translation the NRSV follows the KJV. I remain puzzled by the choice. The problem may lie in the concluding proverb, "Many are called but few are chosen." To strike a parallel the translators may have chosen "bad" as less inclusive than evil, although the enclitic particle te most likely means the inclusion of both groups representing the whole world. The proverb itself does not accurately sum up the parable, since, it would seem, all are invited and few are cast out. Or should we read the "many" to be those brought into the banquet and who enjoy the favor of the king? This would be consistent with 8:11-12, "many will come from east and west ... while the heirs of the kingdom will be thrown into the outer darkness." Matthew may be using a known proverb that basically fits his thinking, since Matthew only uses the word eklektos with this proverb. Otherwise Matthew has no position on what it means to be chosen.

Luke includes a similar parable (14:15-24) with significant differences. The emphasis changes as Luke mentions "the poor, the crippled, the blind, and the lame" where Matthew uses "both the evil and good." Luke does not include the ejection of the guest without a wedding robe.

Continuing this theme of living up to God's grace we move into Philippians 4:1-9. The devoted and helpful women, Euodia and Syntyche, seem to be at odds, and Paul asks the congregation to work with them. The proper response to the love and grace of God is joy and gentleness, even when you are in prison or in a disagreement.

In verse 8 Paul picks up the worthwhile in Greek philosophy, which sought the nature of the true, the good, and the beautiful (among other things). As a morality it may lack specificity, but it offers a starting point for moral reflection as long as the base is the joy of the gospel.

Pastoral Reflection

Isaiah uses judgment and hope as counterweights to despair. We might think of Martin Luther King's "I have a dream" speech. "I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character." It is not here now, probably not tomorrow, and that is the shame of our society (judgment). This is the way it should be and one day will be (hope). We must accept judgment (to cease and desist with our wrong actions) and live toward hope.

So Isaiah writes, "On this mountain [Jerusalem?] the LORD of hosts will make for all peoples a feast of rich food [the audience is probably hungry], a feast of well-aged wines [in the present everything is done in a rush], of rich food filled with marrow...." Isaiah's hope is in the same God who offered judgment in the form of destruction.

The preacher has the opportunity to bring things into balance. The mistake would be to offer either judgment or hope that overcorrects the situation. Sadly, I have had the occasion to visit a parishioner in jail. He committed the crime. Seeking a balance, I recognized both that what he did was wrong and would be punished and that there would come a time when he would be released from prison. The judgment he faced was fair. God would not desert him, nor would I. Prison would be difficult, but there would be a time when he would know freedom again.

What is the despair in your congregation? And what is God's word that will bring your people into balance? Matthew is consistently challenging the comfort level of the Jewish elite. He throws them off balance with Jesus' words. Judgment here has a different quality. Here those addressed are comfortable with themselves and God. Isaiah speaks out of the present despair, "all joy has reached its eventide" (24:11). Isaiah's audience wants the world turned upside down from what it is. Matthew's audience wants its leadership turned around, and so Matthew speaks first judgment on the well-heeled and mighty. Still, Matthew knows that not all will respond to God's mercy.

The purpose of preaching is to afflict the comfortable and comfort the afflicted, maybe. The proverb has the limited use of making us realize that not every word fits every situation.

What about the guest without a wedding robe? The king addresses him as "friend" with a straightforward question, "How did you get in here without a wedding robe?" The guest has nothing to say. There you have it. Is it the silence or the lack of a robe? The parallel is probably from the parable of the wicked tenants at 21:43, "and given to a people that produces the fruits of the kingdom."

So why do people reject God's gracious invitation? Is the explanation of the parable of the sower (13:18-23) sufficient? Looking through church records for a genealogy query I noticed that the congregation excommunicated several persons back in the 1800s (no reason given). Would we do so today? GH