Give to God What Is God’s - October 18, 2026 - Pentecost 21/Proper 24 - Text: Matthew 22:15-22

If you have been following along through the Gospel of Matthew you will see how our drama continues to unfold this morning. Previously in the Gospel of Matthew the Pharisees and teachers of the Law had questioned Jesus concerning His authority to do the things He was doing, after which Jesus “put them in their place” by showing that they are the ones who are not doing as God would have them to do (remember the parable of the two sons, the one son who said he would go out and work but did not go and work and the second son who refused to go and work, but later repented and did go and work). Jesus, then, showed them that they are guilty of killing the prophets and will be guilty of killing God’s Son (remember the parable of the vineyard and the tenants and the killing of the servants who went to collect the rent, and the killing of the son with the intent of gaining the vineyard). Jesus then showed them how they are not a part of God’s wedding banquet as they think they are (remember last week’s Gospel lesson, the parable of the wedding banquet). As we approach our text for this morning we see the Pharisees and the Sadducees licking their wounds trying to find another way to get back at Jesus. They are bent out of shape about Jesus’ accusations and now they are really out to get Him, again.
 

This time instead of approaching Jesus themselves, they decide to send some undercover spies, some people that Jesus does not know or recognize, at least that is what they are attempting. They know they will get no where if they try to trick Him, so they recruit some of their disciples to approach Jesus to trick Him. But, of course, Jesus is on to them. (Hey, He is Jesus. He is all knowing.) Their idea is to present Jesus with a question of such a nature that if He answers one way He will set Himself at odds with the government officials and make them suspicious of Him, and if He answers another way He will offend another, His own people. In their own opinion, either way, Jesus is trapped into getting Himself in trouble and that will take care of Him for them.
 

These recruited disciples begin with flattery, certainly an attempt to build up Jesus’ ego so that He might be caught off guard and trapped. They begin with, “Teacher, we know you are true and teach the way of God truthfully, and you do not care about anyone’s opinion, for you are not swayed by appearances. Tell us, then, what you think” (v. 16).  Notice several things about this flattery. First they call Him “Teacher” because He does teach others, yet, notice their sarcasm as they do not like what He is teaching. It is rather ironic that the words they use are words of truth, yet they are not words which they believe. “We know that you are true” and we know that you “teach the way of God truthfully.” Neither of these might be said of those who are asking the question. Second, there is irony in the words “you do not care about anyone’s opinion” and here I would emphasis the word opinion. I would suggest that there may have been a note of sarcasm in their expression when saying these words, especially since they believed that Jesus did not care about their “opinion,” which really bugged them. The Pharisees and teachers of the Law expected others to give them certain privileges and respect because of who they are and they do not like the fact that Jesus does not understand that He is supposed to respect them too. Finally, notice that they do not ask Him to tell them the truth in the matter they are going to present, but they are only asking for His “opinion.” As if this matters to them as we will see.
 

And now comes the loaded question. The question they ask is this, “Is it lawful to pay taxes to Caesar, or not?” (V. 17). It is almost as if they are asking, “have you ever been caught cheating on your taxes?” “Have you ever been caught beating your children?” “Have you ever been caught beating your spouse?” The thought behind their question is this: If Jesus answers that they should not be paying taxes to Caesar, the people will love Him, but they can then turn Him over to the Romans as a traitor. If He answers that, yes, they should be paying taxes to Caesar, then the Romans will have no problems with Him, but the people will turn against Him because they do not like paying taxes to Caesar. What a dilemma they believe they have set for Him. You can just see them wringing their hands together an smiling a smirk, thinking, “We’ve got him now.”
 

Jesus, being God, being all knowing, sees right through their plan. “Why put me to the test, you hypocrites? Show me the coin for the tax” (v. 18b, 19a). “Whose likeness and inscription is this?” (v. 20).  Jesus calls them what they are, hypocrites. The word means “actor.” They are acting like they want Jesus “opinion.” But Jesus, rather than run from their question, and their trap, meets them head on. Show me a coin He says.
 

They find a coin and they answer His questions. On the coin is the image of Caesar and the inscription is also an inscription giving evidence that it is a coin of Caesar and the Roman empire. There is no mistake, it is a coin belonging to the Roman government. We could look at one of our own coins. We have images of past presidents as well as buildings, memorials, and the like on our own monies. The inscriptions we have are also inscriptions having to do with the things of our country.
 

Jesus’ answer to their question then is, “Therefor render to Caesar the things that are Caesar’s, and to God the things that are God’s” (v. 21). Simple enough. If it has Caesar’s name on it, it must be his, give it to him. If it has God’s name on it, give it to God, it must be His.
 

Our account this morning reminds us of several important facts. One fact of which we are reminded is that we should never underestimate God or in this case, His Son, Jesus. He is all knowing and all seeing. He knows what is in our hearts and on our minds, even before we speak or ask.
 

More implied than directly stated in this parable is the fact that God gives. He gives all things. He gives faith, forgiveness, life, and salvation. He gives families. He gives food and drink. He gives house and home, monies and goods. He gives good governments. He gives all things and we are the ones to whom He gives. And He gives without expecting anything in return. As a matter of fact, He even goes so far as to give us His son and the life of His Son for ours.
 

Here and in other places in the Bible we are reminded that God gives government. Certainly we would agree that not all governments are Christian governments, but all governments are from God because the main purpose of all governments is to bring order to the land, which brings peace to the people. Without governments there would be only anarchy and chaos, thus no peace. Thus, governments are given for the sake of law and order and peace in the land.
 

Here and in other places in the Bible we are reminded that we are to support our government. We are to pay our taxes to keep our government going. Again, government is a gift from God for the keeping of good order and peace in the land. Yes, we are to pay our taxes. We are still to give to the government the things that belong to the government (just look on a coin) and we are to give to God the things that are God’s.
 

I do not want to sound like a broken record, or should I say, CD, or whatever device is used today, but God gives to us all that we need. Here I would refer you to the Apostles’ Creed and the explanations to the articles of the Creed. In the explanation to the first article we list God’s gifts as “clothing and shoes, food and drink, house and home, wife and children, land, animals, and all I have.” In the second article we list the fact that we believe that it is Jesus “who has redeemed me, a lost and condemned person, purchased and won me from all sins, from death, and from the power of the devil; not with gold or silver, but with His holy, precious blood and with His innocent suffering and death.” And finally, in the third article we confess that we believe that “the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith.” And all this He does because of His great love for us.
 

No, today is not “Stewardship Sunday,” and I am not one for preaching stewardship sermons. I believe that if I preach the Gospel, you will be motivated, by that Gospel, to give. I also believe in preaching the text and this text does speak about stewardship, that is it speaks about how we are to be good stewards of all that God gives to us. With this text it is only fitting and proper that we should come to some understanding from this account that we will want to return our first fruits to the Lord according to what He has first given to us. That is what is meant by “giving to God the things that are God’s.”
 

Have you ever been caught stealing from God? That is not the type of question we like to hear. And we might think that question is a loaded question and we would rather not answer it. The task that is before us, according to this account is: Do we recognize the gifts that God gives? And if we do, how do we respond? Do we respond begrudgingly? Do we respond joyfully? Do we respond according to whether or not we like the pastor and what he is preaching or doing? Do we respond to how we are treated in church or in the world? Do we respond just by giving our leftovers, our change, or our collection? Or, do we respond with our lives, living lives of faith, as priests serving God by serving others?
 

We get it right when we start with God. God gives and we are given to. God gives faith, forgiveness and eternal life.  And God motivates in us a response of faith. Because we are conceived and born in sin, our first response to what God gives is usually a response of sin, to sin in thought, word and deed, to sin sins of commission, doing what we should not be doing and sins of omission, failing to do what we should be doing, like living lives as priest, serving God by serving others. And so, God’s response to our sin was to give the life of His Son. Jesus came to live perfectly for us in our place because we cannot be perfect. Jesus came to take our sins and pay the price of our sin because we cannot. Jesus died and rose for our forgiveness and eternal life. So now, moved by God, our response to God’s gifts, is to give our lives and I do not necessarily mean in death, but that we give ourselves while we live to Him. Only as we give ourselves to Him will we be able to share with Him anything else of which He has first given to us. Again, it all begins with God, He first gives to us and stirs in us. Yet, once we have given ourselves to Him, which we do only with His help, then we will be able to joyfully give of our first fruits, our tithes and our offerings, while at the same time, giving to the government the taxes that we owe. Thus, as we fail to joyfully give of our first fruits, tithes and offerings, it shows that we have failed to give ourselves to the Lord and that we are instead refusing and rejecting the gifts God has to give.
 

God is the Author and Perfector of our faith and lives, and He continues weekly and daily to give to us, to stir in us, to move us to be the people He would have us to be. And He does this moving, stirring and working in us through the very means He has given us to do this work, His means of grace. As we make regular and diligent us of His means of grace, as we do every Sunday at divine service, He gives to us, pours out on us and lavishes us with all His good gifts and blessings and stirs in us to do the good works He has prepared in advance for us to do. And in so doing we will be witnessing our faith and our lives will be saying, to God be the glory. For Jesus’ sake. Amen.

Tenant or Son? - October 4, 2026 - Eighteenth Sunday after Pentecost (Proper 22) - Text: Matthew 21:33-46

I want first to remind you that the events of Jesus’ life are not random, haphazard events, but are events which happened for a purpose. Through the events of Jesus’ life as given to us through the accounts of the Gospels we have a better understanding of Jesus, who He is and what is His mission. So, this morning, the mission continues. Our text for this morning comes after Jesus has ridden triumphantly into Jerusalem, that is after what we call Palm Sunday. The crowds cheered. They threw down their coats or palm branches, or whatever they had available, as a “red” carpet. So, Jesus was seen to be very popular, especially by those trying to kill Him, which upset them. He then proceeded to cleanse the temple, casting out the money changers and making the statement that the temple was His Father’s house and was to be a house of prayer, not a “den of robbers.” Then comes that thing, that account about the fig tree, which we do not know what to do with, so we skip past it. If you want to talk about it in Bible Class, we can do that. Anyway, next, as we read at the beginning of our Gospel reading for last week, Jesus is questioned as to His authority, which He does not answer, but instead directs their attention to the authority of John the Baptist. And last week we also heard as Jesus told the parable of the two sons to get across the idea of who is a part of God’s Kingdom. Finally, this week and the parable following this parable, next week’s Gospel reading, the parable of the Wedding Banquet, are more “accusations” against the Pharisees and teachers of the Law. I know that is a lot and tha is why we need to be in Divine Service every Sunday, so we do nto miss out. So, let us look at our text for today.
 

If you listened really close to the Old Testament reading and to the Gospel reading you may have noticed that they sounded a lot alike. God, through the prophets in the Old Testament and Jesus here in the New Testament, uses the imagery of the vineyard and the vineyard owner to help the people understand the relationship of God to His people. We are told that the landowner planted a vineyard and built a wall around it. This wall is the wall of the Law. The children of Israel were different from all the other nations and peoples around them. They had a God who was a personal God, who cared for them, who was personally involved with them and their lives. Their God was one who gave them the Ten Commandments, a set of Laws to help them to be better people in this world. Actually, God gave them three types of law, the civil law, or what we might call the law of government; the moral law, which is the Ten Commandments; and the ceremonial law, which were the laws governing sacrifices and temple worship. And which pointed to Jesus. Now to those who today would suggest that we are no longer under the Old Testament laws, that statement is only partially true. We are no longer under the ceremonial law, but we continue to live under the moral law of the Ten Commandments and in this country we continue to be under the civil law which protects us as citizens in this country.
 

Now, as we look at this parable I would ask that you put yourselves in the shoes of the children of Israel, which is right to do, especially as we understand that the Children of Israel were Old Testament Christians, people saved by faith in the promised Christ, promised back in the Garden of Eden, just as we are New Testament Christians, saved by faith in the Christ, namely Jesus who is our Savior. If you want to put yourselves in the shoes of the Pharisees and teachers of the Law, that is up to you, but at least put yourself in the shoes of the Children of Israel. Today we can see ourselves as being set apart. As Christians we are different from the people of the rest of the world. We are different from the people around us. Or at least we should be. The comments of the media and our society in general remind us of our differences. Above all is the difference that we have the Word of God. We have God’s Word which is our handbook and our guide to life. Like the Children of Israel, we are different. And please understand that the reason God gives us His Word, His Law and His Gospel is because we need it. Just as children need rules to set boundaries, and let me tell you that although they may test those boundaries, they are glad they are there, because those boundaries make them feel safe. In much the same way, we like God’s Word which sets boundaries for us which make us feel safe. And it gives us the comfort of knowing our sins are forgiven when we trespass those boundaries.
 

Getting back to our text, we are told that the landowner even went so far as to put a vine-press in his vineyard. A vine-press is what is used only after the fruit is ripe and harvested. If there is no fruit, the vine-press is useless. In other words, the landowner is expecting that there will be a harvest of fruit. God, speaking through the prophets, expected that the Children of Israel would be different than those around them. He expected that they would bear the fruit of faith, that they would show themselves to be different. What about us? God expects fruits from us as well. He gives us His Word. He gives us His Holy Spirit. He works through the Word to give us faith, forgiveness and life and He expects that we will show forth the faith that is in our hearts. It is kind of like that old “campfire” song, They’ll Know We Are Christians By Our Love. They will know we are Christians because we are different.
 

And to insure that there is a crop, the landowner builds a watchtower over his vineyard. The wall and the watchtower are ways of protecting the vineyard from stray animals that might trample over it as well as from stray people who might try to come in and rob the vineyard. The watchtower was often manned by the prophets and priests of the Children of Israel. They watched over the people, bringing God’s words of justice and judgement as well as His words of grace and mercy. In the same way God watches over us. He gives us His Word, the Bible, as well as Pastors to instruct us in the ways in which He would have us to go. He gives us His sacraments of Holy Baptism and the Lord’s Supper. He gives us confession and absolution. Through these means He gives us forgiveness of sins and eternal life. He gave His Son and the life of His Son so that we might have forgiveness of sins and eternal life.
 

Notice that there is no statement on production, on how much fruit was raised, rather there is simply the statement of the coming to collect the rent. God did expect a harvest. He did expect His people, the Children of Israel to be different and to live differently than those around them, instead of blending in and being like the idol worshipers who were there. Likewise, God expects fruits from us. He expects us to be different. He expects that we act differently, that we speak differently, that we stand out and be different in this world.
 

When it was harvest time, the landowner sent his servants to collect the rent. Unfortunately, the servants who went to collect the rent were killed. This act is the killing of the prophets and priests of old. As I have said before, if you do not like what is being said, kill the messenger. At least we are a little more refined in our “killing the servants” today. If you do not like what the Bible says, either rewrite the Bible, or discount it as not being applicable to today. Sure, the Bible tells us the world was created in six literal days. Sure, the Bible tells us of the first man and the first woman and their fall into sin which corrupted the rest of the world. Sure, the Bible says we should not kill, even the unborn. Sure, the Bible says that homosexuality is a sin. Sure, the Bible says that women should not be pastors. Sure, the Bible tells us that there is only one way to heaven and that is through faith in Jesus, alone. Sure, the Bible says that the Lord’s Supper is His meal and should be administered with special care. Sure, the Bible says a lot of politically incorrect things. But what do we do. If we do not like what the Bible says, we change it or discount it as being not applicable or we call it a cultural thing and ignore it. Perhaps we try to fit the culture of today into the Bible and give it a new interpretation. In these ways we continue to kill the servants even today.
 

Ultimately the vineyard owner sent his son and the renters killed him as well. Of course, we know the rest of this story. We know that the vineyard owner is the Lord. We know that the Son is Jesus Himself. We know that the Pharisees and teachers of the Law plotted and brought about the killing of the Son of God. But, lest we put all the blame on them, we might remind ourselves that we too are involved in the death of the Son of God. We are conceived and born in sin and we daily add to that sin through our own sins of thought, word and deed, as we confessed at that beginning of this service. The renters in the parable are judged by the members of the Sanhedrin to eternal judgement and in their judgement they had judged themselves. Thanks be to God that there is a difference for us and that difference is what we just said, that we do confess our sins and are given God’s forgiveness earned for us by the death of His Son.
 

Yes, very often in life we are just as guilty as the Pharisees and teachers of the Law. We are even guilty as the Children of Israel for their lack of faith. But again, thanks be to God that He has given His Son and the life of His Son for our forgiveness.
 

Jesus continues by telling us the words of Holy Scripture. “The stone the builders rejected has become the capstone; the Lord has done this and it is marvelous in our eyes.” The rejected stone, the killed Son is be the foundation on which the Church is built. Our hope and our faith is built on the crucified Son, because He did not stay dead, but He rose from the dead. Death and the grave have no hold on Him. But, how do we reject the Son, You ask? We reject Him every time we try to rely on ourselves for salvation. Every time we think we are good enough by ourselves to get to heaven. Every time we think that we have not sinned enough to earn hell. This thinking more highly of ourselves is how we reject the Son.
 

Salvation is for all who believe. Salvation is for us. It is ours and although it is ours without a cost to us, it is not without a cost to Christ. Our salvation cost the life of the Son, God’s Son. Because of His great love for us, He freely gave His life that we might have life.
 

I suppose that if Jesus told this parable today He might remind us of all that God has done for us. He might remind us of the fact that we live in a very wealthy country and that we have all that we need as well as more than we need. Very often we have all that we want as well. He might remind us that we have the freedom, not from worship or from religion as seems to be the case in our country, but we have freedom to worship as we wish. He might also remind us that He has given us the means of grace through which He has given us faith and forgiveness of sins and through which He comes to strengthen us in our faith. Through these means of grace He will also remind us of the gift of His Son and the life of His Son, the shedding of Jesus’ blood for our sins. And finally, He may remind us that He expects fruits of faith from us as well. He did not give us faith and salvation for nothing, but so that we might do the good works which He has prepared beforehand for us to do even today. And finally, He might remind us that He also stirs in our hearts and gives us the ability to do the good works which He would have us to do, to the praise and glory of His Holy Name. Yes, He would also point us to Jesus, just Jesus. To Him be the glory, for Jesus’ sake. Amen. 

The Correlation Between Doctrine and Practice

Truisms
    “Practice what you preach.” In other words, you should do, live you life according to what you preach, believe.
    “If you’re going to talk the talk then you better walk the walk.” In other words, your talking is what you believe (your doctrine) and your walking is you practice.
    “The medium is the message.” The form of the message (its practice) forms the message (the belief, doctrine).

Definitions
Worship: 1. (verb) the act of showing profound respect, honor, and devotion to a deity, sacred power, or object of supreme worth. 2. (Noun) a form of religious practice with its creed and ritual.

Worship Service: (noun) God is the audience; we are the actors. We put on a show for God.

Divine Service: God is the one acting, doing.  We are the ones being given to and done to.

Two Parts of Divine Service: 1.) Sacramental (Passive): God gives through the called and ordained pastor; 2.) Sacrificial (Active): We respond. The Laity offers Creeds, Hymns, Prayers, Firstfruits, Tithes, Offerings.

Contemporary: belonging to or occurring in the present.

Traditional: following or belonging to long-established customs, beliefs, or ways of doing things that are passed down from generation to generation.

Theology of Glory: A theology of glory is a human-centered approach to faith that measures God’s favor through visible success, power, wealth, and moral achievement rather than through suffering.

Theology of the Cross: A theology of the cross states that God is truly known only through the suffering, weakness, and shame of Christ on the cross, rather than through human power, success, or rational speculation.

Contemporary Worship seeks to be contextual, that is it seeks to share the Gospel in the context of the people present. This context is equated with their target audience, that is the group or culture they are trying to reach. This attempt to be contextual and reach a target audience does two things. First, it fails God’s desire to reach all nations (Matt. 28:19) and second, it denies the power and efficacy of God’s Word and the Holy Spirit. This type of worship flows from a teaching of a Theology of Glory and teaches a type of works righteousness and need and ability of people to offer works to God. See more below.
    Divine Service flows from an understanding that God’s Word is for all nations and further, that God’s Word fits all contexts. It also places its confidence in the power and efficacy of God’s Word, that is God’s Word has the power to do that of which is speaks, giving the gifts it offers. This type of worship begins with and moves from God (as the Author and Perfector of our faith) to people and flows from a Theology of the Cross.
 

While many people may attempt to separate doctrine, what one believes, from their practice, how one lives what one believes, these two parties cannot be separated because if you change one you inevitably change the other and visa versa. This understanding is especially true and important when it comes to worship or Divine Service as previously defined.
 

The practice of worship on Sunday morning flows out of a Theology of Glory. Herb Keistman best describes this Theology of Glory in “The Way of the Cross” (p. 76), taking about Thesis 18 of Luther’s Heidelberg Disputation, “We will also see in this chapter the Old Adam’s presumptuous attitude in his Theology of Glory, that he thinks he has the right to approach the Almighty God on his own. In fact, the adjective ‘presumptuous’ well describes the Theologian of Glory. As Forde points out, the Theologian of Glory presumes to be able to impress God with his works, or at the very least with the will to please Him, and even presumes the ability to analyze and study God and His ways.” How else can we best describe this worship of us to God than our presumptuous attitude of pleasing Him. Thus, we see that worship as previously defined shows its practice of this Theology of Glory and the mistaken belief that God needs something from us and that we have something we can offer God, besides our sins.
 

The audacity and presumptuous attitude that we actually have something good to offer to God is squelched when Isaiah reminds us, (64:6): “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.” The word for polluted is iddah: [עִדָּה] n.f. menstruation (prop. time, period); pl. abs. בֶּגֶד עִדִּים i.e. stained garment (fig. of best deeds of guilty people; || טָמֵא). So, we might blatantly say that contemporary Theology of Glory worship brings presumptuous people bringing their menstrual rags of good works to present to God in order to please Him.
 

This practice of worship flowing from man to God requires something from the participants, that is their involvement in the service in one form or another. The clergy are there simply as prompters for the laity and their offering to God.
 

The Lutheran practice of Divine Service on Sunday morning flows from a Theology of the Cross. We sinners come before God with nothing to offer except our sins and so we come seeking God to pour out on us His righteous gifts and favor. The Divine Service is just that, Divine, from God to man, not from man to God. In the Divine Service the called and ordained pastor is there in the stead and by the command of God to deliver the gifts of God to the people of God. The laity are their to be given the gifts of God and respond simply with their prayers, first-fruit tithes, and hymns. The Divine Service is not an evangelistic outreach opportunity but the time and place for Christians in the Holy Christian Church to be renewed and strengthened in order to go out into the mission field, the world and face the week ahead.
 

Thus, we might understand that in the Divine Service flowing from a Theology of the Cross, sinful human beings humbly bring their sins before God and graciously are given His forgiveness and strengthening of faith.

Doing the Father’s Will - September 27, 2026 - Eighteenth Sunday after Pentecost (Proper 21) - Text: Matthew 21:23-27 (28-32)

Last week in our Gospel reading we were reminded by Jesus Himself that He came to save all people, of all places, and especially at all times, even up to the point of death. What follows our reading from the Gospel last week and the events that come before our reading this week are the following: Jesus again predicts His suffering and death and immediately after Salome, the mother of James and John, requests that her sons be allowed to sit at Jesus left and right in His kingdom, in other words, she is seeking places of honor for her sons. Jesus then heals two blind men on his way Jerusalem. Continuing on His way to Jerusalem, at Bethphage, Jesus arranges for his triumphal entry into Jerusalem and after His triumphal entry He cleanses the temple, throwing out the money changers. Now, in the first part of our text for this morning we have Jesus’ authority being questioned and His response that He will reveal from where He gets His authority if the Pharisees and teacher of the Law will tell from whom they believe John the Baptist got his authority. I know that is a long way to go to get to the second part of our text for this morning and the part on which I would like to focus our attention, but I believe these events are not random events, but that they fit together to help us get a better understanding of what is happening.
 

All during His time of public ministry Jesus has had to deal with the Pharisees and the teachers of the Law. The second half of our text, where I want to focus our attention this morning is the parable of the two sons, and Jesus tells this parable right after His authority is questioned. I believe it is significant that this parable comes at this point because of the fact that the Pharisees would not answer Jesus’ question concerning John’s authority, because they did not want to admit that Jesus’ authority might be from the same place as John’s authority that is from God. If John and Jesus had the same authority, if their authority came from the same place, from God, then that would mean that they, the Pharisees, would be left without authority and that did not fit their paradigm of life.
 

In this parable Jesus begins by asking the question of the Sanhedrin, picking up at verse twenty-eight, “28‘What do you think? A man had two sons. And he went to the first and said, “Son, go and work in the vineyard today.” 29And he answered, “I will not,” but afterward he changed his mind and went. 30And he went to the other son and said the same. And he answered, “I go, sir,” but did not go. 31Which of the two did the will of his father?’ They said, ‘The first.’ Jesus said to them, ‘Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. 32For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him’” (v. 28-32).
 

Jesus begins by asking their objective opinion. What do they think? He gives two different scenarios. In the first scenario we have the father asking his son to go and work and his son rudely answers that he will not go, but later he repents and does go. Is this son doing what his father asked? In the second scenario we have the father asking his other son to go and work and his other son kindly answers that he will, but he does not go. Is this son doing what his father asked?
 

Again, the question Jesus asked is, “Which of the two did what his father wanted?” Notice that the father wanted the same thing of both his sons. He wanted both of his sons to go out and work in his vineyard. Which son did what his father wanted? The answer given by the Sanhedrin is that the first one did what his father asked. Now, before we go on to Jesus explanation, I would ask you to think about this question, which son are we?
 

Jesus’ answer to the Sanhedrin is, “‘Truly, I say to you, the tax collectors and the prostitutes go into the kingdom of God before you. 32For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him. And even when you saw it, you did not afterward change your minds and believe him’” (v. 31b-32).
 

The objective answer is that the first son, even though he refused at first to go and work, did do what his father asked, because he repented and went out to work. The subjective application of this parable is that those who are considered to be the outcasts of the Jewish society, mostly by the Pharisees and teachers of the law, and those who repent will be included in the kingdom of heaven. They are the ones who appear to refuse at first and yet repent and believe in the end. Those who refuse to repent, because they believe they are doing the “father’s” will and are not, namely the Pharisees and teachers of the law will miss out. A mere head and mouth Christianity is really no Christianity at all. To confess Christ with your lips and yet to refuse Him with your heart is actually denying Christ.
 

God the Father’s will is that we all believe and respond living lives of faith. His will is that we say what we mean and we mean what we say. We come across this scenario constantly in our world today. When I speak with someone who has decided to absent themselves from divine service, at times I get the “right” answer. “Yes, pastor, I know I have not been in church lately. I have every good intention to go. I promise I will be there next week.” And then they fail to show up. How often do we volunteer to help serve on a board or a committee, or to serve in some other way and then fail to do what we have said we will do. Unfortunately, if we do this turn about often enough then people will begin to know us as a person who does not keep our word. I believe there is a saying that goes something like, “the road to hell is paved with good intentions.”
 

God calls all people to Himself. His will is that all people are saved. He keeps His Word. He kept His word in that He sent His only Son Jesus to give His life for all people. He kept His Word because His Son gave His life for ours, so that we might have forgiveness of sins, so that we might have eternal life. There are some who do not have a part in God’s kingdom and it is not because it is someone else’s fault or even God’s fault, rather it is because they refuse and reject the gifts God gives, only paying lip service to Him. Have you ever thought about how your excuse for missing divine service sounds before God?
 

“Not everyone who says, ‘Lord, Lord,’ will enter the kingdom of heaven.” And just because someone goes to church does not necessarily mean they will go to heaven either. Being religious does not save a person. It does matter, not only that you have faith, but in whom you have faith. The object of faith is important. The Pharisees and the teachers of the Law were a very religious bunch. They did a lot of religious things. They said, “yes, father we will work in your vineyard,” and yet, their hearts were far from the Lord. They did not go and work instead they did their own thing. Their faith really was a faith in themselves, not in God. They had become their own gods.
 

The “tax collectors and prostitutes,” on the other hand were not very religious. Why should they be religious? They were chased out of the temple as being unworthy. They felt and believed themselves to be shunned and looked down upon, even judged by the likes of the Pharisees and teachers of the law. They said, “no, father we will not go and work in your vineyard.” Yet, they repented of their sins. They believed in Jesus. He was the object of their faith and the reason for their repentance and Jesus says, they will enter the kingdom of heaven ahead of the religious leaders.
 

Jesus continues to remind these religious leaders that they had a chance. They saw John the Baptist, the one about whom they were not sure from where he received authority and yet they did not believe and repent.
 

Again, the question, “who are we in the parable?” Are we the son who says that we will go and work? Do we say that church is a priority, that our faith in Jesus is the number one priority in our lives and yet, live otherwise, letting the things of this world get in the way of our regular divine service and Bible Class attendance? Do we wear the name Christian, and act like a Christian, yet have our hearts far from the Lord? Do we tell others we are members of a church, but fail to attend? Do we make excuses and blame others for our lack of attendance?  Do we say “Yes Lord,” with our lips, but live “No Lord,” with our actions?
 

Or are we the son who, at first seems rather rebellious, saying “no” we will not go and work and then repent and do what is asked? Do we quietly live our faith and show through our lives, our actions and our words that our faith in Jesus is what is most important to us? Do we strive, with God’s help, to live lives of faith, attending divine service and Bible Class as often as we can, not making a big deal about it, but simply living our faith?
 

The Old Testament reading for this morning reminds us that we will be held accountable for ourselves, if we do not repent or if we do repent and God’s desire is that we do repent. In the Epistle reading Paul reminds us from where our forgiveness comes, it comes from Jesus “who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself and became obedient to death—even death on a cross!”
 

Forgiveness is ours. Jesus came to pay the price for sin, for all sin, for your sin and my sin, for the sins of all people, of all places, of all times. Jesus even paid the price for those sins we have yet to commit, those sins we will commit as soon as we walk out those doors. Yes, Jesus forgives our sins even when we act like the second son, even when we fail to live according to our faith. All sin, all our sins, the price for all our sins has already been completely paid, not that this fact gives us a license to sin, but gives us the motivation to repent. Our only option is that we might refuse and reject the forgiveness He has earned and paid for and we do that, we reject forgiveness when we fail to repent and confess our sins, when we refuse and reject the gifts He gives through the means of grace He gives especially in divine service. To fail to repent is to reject Jesus’ forgiveness, which has already been paid for and given to us. Yet, as the Holy Spirit works in us and comes to us through the very means He has given to come to us, namely as we have been given this morning, through our remembrance of our baptism, through confession and absolution, through His Holy Word, and in a little bit through His body and blood in, with and under the bread and wine in His Holy Supper, through these very means the Holy Spirit works in us to be given all the gifts and blessings our Lord has purchase and won for us, forgiveness of sins, life and salvation.
 

Last week Jesus reminded us that salvation is a free gift, neither earned, nor deserved, but certainly a gift we might refuse by thinking we have somehow earned or deserved it, or are somehow entitled to it. This week Jesus continues to remind us that salvation is a heart issue which shows forth in our lives through our thoughts, words and actions. Thus, we are once again pointed to Jesus, just Jesus. Jesus has earned forgiveness and through the Holy Spirit working through the means of grace He gives forgiveness, faith and eternal life. Our only response to the gifts God gives is gift refusal, or rejoicing in the gifts He gives. My prayer is that as the Lord calls, He will stir in our hearts to answer, “here am I, send me, send me,” and then also stir in our hearts to do the work that He gives us to do. Finally, may the Lord also stirs in our hearts to do His work to the praise and glory of His holy name. For Jesus’ sake. Amen.