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Faithful To

Therefore I tell you, the kingdom of God will be taken away from you and given to a people that produces the fruits of the kingdom.  Matthew 21:43

The renters are given everything they needed to produce wine, including a press and a wall (v. Mt. 21:33).  They weren’t given just one vine of grapes but an entire production and probably a vast amount of land full of fruit-producing plants (Is. 16:8).  The grape farmers were deeply faithful to the vineyard – they produced good grapes.  In fact, the owner was very satisfied and sent servants to go get his portion – presumably the rent he was owed – from the tenants (Mt. 21:34, 38).

Of course, the owner had the rights to everything in that farm since he’d built it and owned it outright.  All he’d asked for was payment from the ones renting the property. More than that, the owner didn’t even demand a finished product of wine, he only wanted the grapes as they were being harvested (v.34).  So, the renters would have been left with many bunches of grapes, a wine press, and the safety in which to make and then sell a lucrative product.

In return for rent in the form of grapes, the farmers could produce wine.  The renters were unrestricted beyond that – they were not considered slaves or even servants of the vineyard’s owner (v. 34).  In other words, in return for only rent, the tenants were given a vast supply of produce to sell, freedom to use it as they wanted, and land on which to live.  It wasn’t just a fair agreement, it was a fully gracious agreement.  The owner planned to make them wealthy.

And, the renters had been very faithful in growing and producing grapes.  They were good at their craft.  In fact, they were fiercely loyal to the vineyard.  As it turned out, they would eventually murder to keep it and its produce.

When he doesn’t receive what he is rightfully owed, the landlord sent one servant and then another to the vineyard to collect.  When they ferociously kill both servants, in an act of unprecedented and lavish grace, the owner sends his son to gather the payment.  He did not send his son with an army to imprison, enslave, or execute the renters who had access to his land and an income from his produce (vv. 37-38).  He sent his son to represent himself, thinking that maybe the renters didn’t respect the servants he’d sent.  But, in fierce defense of grapes, the renters slaughter the son too.  Instead of being content with their huge portion of wealth, the renters were also greedy enough to obtain the portion belonging to the owner’s son – his inheritance (v. 38).

In either case, in this scenario, the grapes or wine were going to be produced.  It would either be done in faithfulness to the owner or in faithfulness to the vineyard and its renters.  Of course, the owner had the right to take everything, but he was generous.  In return, while attempting to tend the owner’s vineyard, the renters became so infatuated with the grapes that they began to think of them as their own bunches of tiny fruit.  Instead of remaining faithful to the owner in their gardening and sending, they were intensely faithful to their grapes.  Instead of sending to the Father, they were going to send and sell the grapes elsewhere.  Instead of being faithful to the one who had the power to create and gift vineyards, they were faithful to the yield of the vineyard.

In using our talents, we must be faithful to the one to whom we are sending.  When someone becomes more attached to the people in whom they are invested or the gifts the Spirit has given, the heart attaches to those things or people instead of the Father.  This action chisels the soul away from the rightful, lavishly gracious, and loving Owner.  It causes us to become vicious in defending the product. It causes what we produce to become more valuable to us than God. We are left holding onto something that will die instead of onto the indulgent and infinite Life Creator.

The question isn’t “what have we produced,” but to whom will we be faithful with what we’ve been given?  To whom will we send the fruit?  Our fruit may be used for others, but it is ultimately given to God.

In the end, faithfulness to fruit rather than faithfulness to the Owner – the Father – took the tenants outside of his grace.  It may seem as if the owner instigated this by finally “bringing those wretches to a wretched end” (v. 41, NAS).  However, by rejecting the grace of the Generous One, the farmers took themselves out of his favor.  They were attempting to disconnect the vineyard from the Owner.  They brought their own destruction because they were cutting themselves off from the Creator – the builder of the vineyard.

Of course, it was the Pharisees, not Jesus, who came to the violent conclusion of a “wretched end” for the renters.  The Jewish leaders decided that judgement in some form of painful and dignity defying death would be best.  Jesus, in his grace, only said the vineyard would be given away to those who would be faithful to the Father, producing for and sending the grapes to him (v. 43).  Jesus — who is exemplified by the murdered son in the parable — does not choose to repay death with death.  Instead, he moves leadership away from the Pharisees — exemplified by the tenants — allowing them another chance at restoration.  Whether we are faithful or not, restoration lives in the heartbeat of Jesus.

 

Jessica Fleck, New City Stories Contributor 

The Shepherds: Advent Week Three

When they saw this, they made known what had been told them about this child;  and all who heard it were amazed at what the shepherds told them.” – Luke 2:17-18  (NRSV)

If you remember, we began this Advent blog series exploring this question of why, exactly, God would invite us feeble, fickle, and fallen creatures into the climax of His grand narrative; namely, the Incarnation.  We first looked at how God invited Mary, a teenage virgin leading a quiet and humble life, to carry in her womb the promised Messiah. The next week we studied John the Baptist and how God placed a special calling on His life to “prepare the way” for the cosmos-altering ministry of Jesus.  Both of these examples prepare our hearts not only through foreshadowing the Messiah to come, but by providing us a glimpse into our own roles in God’s story of redemption.

However, there is another group in the story surrounding Jesus’ birth that gives us an even clearer grasp of God’s radical invitation and His infinite heart for us: The Shepherds.

Luke’s gospel records for us in 2:8-20 that a host of angels appear to a group of shepherds in the fields at night in order to unveil the good news that would echo on for eternity: “To you is born this day in the city of David a Savior, who is the Messiah, the Lord” (NRSV).  These words are familiar.  I remember listening to them repeated every year as a child at the Christmas Eve service, followed by the exciting candlelight ceremony where we would inevitably sing “O, Holy Night” and I would wonder if the sprinkler system would go off.

Let’s not let our familiarity with these words strip away the immensely crucial message behind them: God loves to include the excluded.

You see, shepherds at this time were very much outcasts.  They were considered a “despised” class of people.  For one, they were considered ceremonially unclean.  Due to their constant exposure to dirty sheep, animal carcasses, and all that comes with living on the far edge of society, shepherds could not meet the standards of ritual purity needed for access into the Temple.[1]  This is no small matter.  In Jewish culture, since being ceremonially unclean cut you off from worship in the Temple, it consequently cut shepherds off from access to God since He “resided” in the Temple.  Secondly, shepherds were considered untrustworthy because of their low position on the social ladder, making the testimony of a shepherd unreliable and thus prohibiting them from being able to testify in the local courts. This essentially meant that a shepherd had no access to legal rights.[2]  Lastly, because the work of a shepherd entailed leading a flock to distant pastures in order to graze, shepherds were constantly on the move away from society and community.  Shepherds were an isolated lot without much access to the benefits that come from having a network of family and friends.

Shepherds had no access to God in the Temple, no access to the law in the courts, and little access to community in homes or neighborhoods.  I can imagine shepherds sitting on top of the hills surrounding Jerusalem looking down on the city, longing for participation, connection, and relationship. They are the epitome of those “on the outside looking in.”

Yet, yet.  In an act that completely upends the elitist and exclusive standards of Israel’s culture, God decides to send His angelic heralds of the greatest message human ears have ever received to these excluded ones first.  And not only does God allow the lowly Shepherds to be the first to hear the good news, but He entrusts His mission to them to spread this news.  Do you see how radical this is?  Can’t you just feel the heart of God at work?  God bypasses the trivial and misguided barriers that we humans construct in order to include the lonely ones and invite them into major roles in the greatest Story that could ever be told.

It is absolutely fitting that God would invite the shepherds, the ones that typified being on the outside looking in, to be the catalyst for the news of Jesus’ birth.  Jesus, God’s love incarnate, is the one to establish a new kingdom where the last are now first (Mt. 20:16), where the poor and lame are invited to the King’s banquet (Lk. 14:13), and where the meek now inherit the earth (Mt. 5:5).  The inclusion of the shepherds in Luke’s gospel previews this new Kingdom where God’s love subverts all of our feeble standards and establishes a new economy of grace for all.

We cannot let the familiarity of this story keep us from recognizing and reflecting on the reality that God has a deep, mountain-moving, cross-bearing, veil-tearing kind of love for those on the outside looking in  because this is the very same love that would prompt God to become man.

During this last week of Advent as we prepare our hearts for Christ’s coming and reflect on how God is inviting us into His great drama, let us not forget God’s heart for the “shepherds.” Let us at New City, as citizens of this new Kingdom where God’s gracious love reigns through Jesus, reflect and act on what it means to be first in inviting the outcast and first to entrust God’s message to the one on the outside looking in. Most importantly, if you yourself feel like you are on the outside looking in, remember that God is longing after you, eager and excited to include you in His great Story; so much so that He sent His Son to rescue you, embrace you, and to become your friend.  If we accept this invitation, we will join the shepherds in “glorifying and praising God for all they had heard and seen.”

 

Mike Terry, New City Stories Contributor

 

[1] Morris, Leon. Luke an Introduction and Commentary. Inter-Varsity Press, 1983, 84-85.

[2] Morris, Leon, 84-85.

 

 

Preparing for Immanuel: Introduction to New City Stories Advent Series

Therefore the Lord himself will give you a sign. Look, the young woman is with child and shall bear a son, and shall name him Immanuel.” – Isaiah 7:14 NRSV

“Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel,” which means, “God is with us.” – Matthew 1:23 NRSV

I find it compelling that the story of the incarnation, the story of Jesus coming to the world, involves so many different people: the prophets, Zechariah, Elizabeth, John the Baptist, Mary, Joseph, angels, shepherds, magi, King Herod, and many more.  It strikes me that the God of the universe, the great “I AM” who is all-knowing and all-powerful, chooses to include the likes of filthy shepherds and a teenage virgin in the climax of His cosmic story.

God has a beautiful way of inviting His sons and daughters into the work He is doing.  It is no different in the story of the incarnation.  First we read about the prophets such as Isaiah, Daniel, and more, who anticipated and proclaimed the coming reign of the Messiah centuries before.  Then we meet Mary, a young virgin living in a small obscure town who receives the call of God to carry and conceive God Himself.  Next we are drawn into the story of John the Baptist, a figure on the fringe of society whose radical “voice in the wilderness” paved the way for the work and ministry of Jesus.  We are then introduced to the Shepherds, the outcasts and blue-collar workers of the middle-east living on the outskirts of civilization, who become the first to witness and testify to the miracle and glory of Jesus.  We are also introduced to the Magi, the foreign scholars who also demonstrate a faith in and worship of God that is not found even among the religious leaders of Israel.  The rest of the Gospels pull us into the life of Jesus Himself, who is the ultimate example of God’s work in human history because He is the culmination of God’s promises in the flesh.

So, why is this? Couldn’t God have just sent Jesus down as a fully grown man in a cosmic bolt of lightning?  I imagine that He could have.  But God’s story is more beautiful, more creative, and more intricate than what we can imagine.  He desires the full participation of His people.  He desires to work with and through the faith, the joy, the willingness, the stubbornness, the anxieties, and the hearts of His people to accomplish His good and redeeming purposes.

The season of Advent serves as a reminder that our God is a God who acts in and through history.  This historical presence is ultimately evidenced in the name given to Jesus: “Immanuel” meaning “God with us” (Isa. 7:14, Matt. 1:23).  This physical, in-the-flesh kind of presence is the great distinction of the Christian faith.  No other religion climaxes with their god being born in a feeding trough for cows and donkeys, no other faith has as its central axis a fragile child, susceptible to sickness and death.

So, the Advent season reminds us that God is not a distant God.  In fact, He is a God who enters into our historical particularities in order to walk hand-in-hand with His people and invite them into a life of adventure and abundance.  His invitation to Mary and Joseph, John the Baptist, the Shepherds and many more, is the same invitation God offers us today.

This season and every season, let us see Advent as an invitation into the story of God.  Let us participate in Advent by celebrating, preparing for, and pointing towards, the person of Jesus Christ and the transforming reality that his presence has on our lives and on the life of the world.

Throughout the coming four weeks of Advent, New City Stories will dive into the narrative of the incarnation.  Through exploring this story and the people in it (beginning with Mary next week), our prayer is that our community here at New City will be formed by their examples of faith and that our hearts and minds will be prepared for a radically intimate relationship with the God who has come, who desires to come into our hearts now, and who will come again in glory.

Here are some questions to reflect on and wrestle with as we prepare for the coming Advent season beginning next week:

  • How does the reality that God has come, is with us now, and is coming again impact your daily life?
  • What are some practical ways that you can prepare your hearts and minds for intimacy with Jesus this Advent season?
  • Do you feel God calling and inviting you into His work of redemption and reconciliation in the world? If so, how can you be faithful to that invitation?

 

Mike Terry, New City Stories Contributor