The Thirteenth Sunday after Pentecost - Proper 19, 11 September 2011

The Thirteenth Sunday after Pentecost - Proper 19, 11 September 2011

Exodus 14:19-31

Psalm 114

Genesis 50:15-21

Psalm 103:1-13

Romans 14:1-12

Saint Matthew 18:21-35

Background: Forgiveness

One cannot leave today’s readings without having a profound understanding of the importance of forgiveness.  It is a quality that embraces all of the aspects of faith, our expectations of God and the other, and of us as well.  I am reminded of how overpowering the notion of forgiveness can be.  In Seminary, which was in the midst of a trying and difficult struggle between conservative and liberal elements in the church, I witnessed a strong sense of the motivators that surround the acts of forgiveness.  We were doing a version of The Liturgy of Saint Mark’s in the Bowery, which at the Peace quotes Jesus’ demand, “If, when you are bringing your gift to the altar, you suddenly remember a grievance with your brother, leave your gift at the altar, and first go make peace with your brother.”  I was sitting next to a professor of mine, who after greeting me suddenly left the chapel, missing the Communion.  Afterward I went to find him to see what was wrong.  He was very angry with a colleague and felt that he couldn’t receive or give his gift until he had made his peace.  Forgiveness is that central, not only to Christianity, Judaism, and Islam, but to other faiths as well.  Seen in the individuality of our lives it sometimes works, however, seen on the broader scale of things, there is much we need to learn about forgiveness.  Today’s lessons will be a huge help.

Exodus 14:19-31

The angel of God who was going before the Israelite army moved and went behind them; and the pillar of cloud moved from in front of them and took its place behind them. It came between the army of Egypt and the army of Israel. And so the cloud was there with the darkness, and it lit up the night; one did not come near the other all night.

Then Moses stretched out his hand over the sea. The LORD drove the sea back by a strong east wind all night, and turned the sea into dry land; and the waters were divided. The Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left. The Egyptians pursued, and went into the sea after them, all of Pharaoh's horses, chariots, and chariot drivers. At the morning watch the LORD in the pillar of fire and cloud looked down upon the Egyptian army, and threw the Egyptian army into panic. He clogged their chariot wheels so that they turned with difficulty. The Egyptians said, "Let us flee from the Israelites, for the LORD is fighting for them against Egypt."

Then the LORD said to Moses, "Stretch out your hand over the sea, so that the water may come back upon the Egyptians, upon their chariots and chariot drivers." So Moses stretched out his hand over the sea, and at dawn the sea returned to its normal depth. As the Egyptians fled before it, the LORD tossed the Egyptians into the sea. The waters returned and covered the chariots and the chariot drivers, the entire army of Pharaoh that had followed them into the sea; not one of them remained. But the Israelites walked on dry ground through the sea, the waters forming a wall for them on their right and on their left.

Thus the LORD saved Israel that day from the Egyptians; and Israel saw the Egyptians dead on the seashore. Israel saw the great work that the LORD did against the Egyptians. So the people feared the LORD and believed in the LORD and in his servant Moses.

This episode is often seen as the climax of the flight from Egypt, culminating in Israel’s freedom.  Actually in these accounts, we see the beginning of something new for Israel, a pattern of relationship with Yahweh, and a series of wanderings and trials.  In a way the vacillations of Pharaoh (I will let them go, I will not let them go) give evidence of Yahweh’s role over against Israel, and reflect a pattern of behavior that will beset Israel.  It is Yahweh that torments Pharaoh by hardening his heart as he moves back and forth in his decision making about Israel, and it is this same movement of thought that will soon afflict Israel as well.  With the appearance of the Egyptian host on the horizon, Israel soon regrets its freedom, as if it were something that they or Moses had accomplished.  This pattern of regret and rejoicing will continue through their wilderness trial.  Yet it is Yahweh that stands before them (their past deliverance) and after them (their future in a new land) in the cloud (read glory) that will continue to surround them.

Breaking open Exodus:

1. How are you surrounded by God’s protection?
2. Israel “murmured” its discontent with both Moses and Yahweh.  How have your murmured about your relationship with God?
3. Why is this story looked at as a precursor to Baptism?

Psalm 114  In exitu Israel

Hallelujah!

When Israel came out of Egypt, *

the house of Jacob from a people of strange speech,

Judah became God's sanctuary *

and Israel his dominion.

The sea beheld it and fled; *

Jordan turned and went back.

The mountains skipped like rams, *

and the little hills like young sheep.

What ailed you, O sea, that you fled? *

O Jordan, that you turned back?

You mountains, that you skipped like rams? *

you little hills like young sheep?

Tremble, O earth, at the presence of the Lord, *

at the presence of the God of Jacob,

Who turned the hard rock into a pool of water *

and flint-stone into a flowing spring.

The theme of this psalm is an event that took place at the River Jordan (see I Sam 10:8 or Joshua 5) when it was crossed as Israel enters into Canaan.  The Red Sea event is replicated there, a sort of parenthesis to the whole period of wandering and preparation for entering the Promised Land.  All of the elements are in the psalm in a mighty exhibition of parallelism that extends from the Red Sea to the Jordan.  Often the Hebrew Scriptures will call the very elements of the earth to witness either mighty acts, or the covenant between God and Israel.  Here the witnesses are the mountains (the mountains skipped like rams) that lay on either side of the Jordan.  The final verse recalls the miracles of Moses who struck the rock so that water might flow for the thirsty people.  There is a liturgical character to this composition, which may have been written for the sanctuary at Gilgal, which is close to the Jordan.  This psalm certainly reflects the first reading.

Breaking open Psalm 114

1.     How do you celebrate important events in your life?

2.     How do you celebrate their remembrance?

3.     How do you connect these events with your faith?

Genesis 50:15-21

Realizing that their father was dead, Joseph's brothers said, "What if Joseph still bears a grudge against us and pays us back in full for all the wrong that we did to him?" So they approached Joseph, saying, "Your father gave this instruction before he died, `say to Joseph: I beg you, forgive the crime of your brothers and the wrong they did in harming you.' Now therefore please forgive the crime of the servants of the God of your father." Joseph wept when they spoke to him. Then his brothers also wept, fell down before him, and said, "We are here as your slaves." But Joseph said to them, "Do not be afraid! Am I in the place of God? Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. So have no fear; I myself will provide for you and your little ones." In this way he reassured them, speaking kindly to them.

This continuation of the story of Joseph exhibits the human characteristics so common to all of us: fear, deception, and grief.  With the death of Jacob, the brothers again resort to lies.  Remember how they had reported that Joseph had actually died (after they had sold him into slavery) and had offered as evidence Joseph’s coat splattered with the blood of a goat.  Now they lie and say that Jacob had as a dying wish requested that Joseph forgive his siblings.  Joseph realizes that the source of forgiveness is not his dying father’s wishes, but rather the intentions of God.  And so he forgives.  The brothers’ vision is limited to their own circumstances, while Joseph takes on a much broader view – “(God did this) in order to preserve a numerous people”.  Thus the covenant with Abraham (you will be many) is made real in the actions of Joseph and his brothers.

Breaking open Genesis 50:15-21

1.     Have you ever asked for forgiveness using subterfuge?

2.     What kept you from asking for it directly – trusting the ability of the other person to offer forgiveness freely?

3.     Have you ever been dealt with badly, and the situation turned into something good?

Psalm 103:1-13 Benedic, anima mea

Bless the LORD, O my soul, *

and all that is within me, bless his holy Name.

Bless the LORD, O my soul, *

and forget not all his benefits.

He forgives all your sins *

and heals all your infirmities;

He redeems your life from the grave *

and crowns you with mercy and loving-kindness;

He satisfies you with good things, *

and your youth is renewed like an eagle's.

The LORD executes righteousness *

and judgment for all who are oppressed.

He made his ways known to Moses *

and his works to the children of Israel.]

The LORD is full of compassion and mercy, *

slow to anger and of great kindness.

He will not always accuse us, *

nor will he keep his anger for ever.

He has not dealt with us according to our sins, *

nor rewarded us according to our wickedness.

For as the heavens are high above the earth, *

so is his mercy great upon those who fear him.

As far as the east is from the west, *

so far has he removed our sins from us.

As a father cares for his children, *

so does the LORD care for those who fear him.

This psalm dates from the post-Exilic period (see verse 9 which quotes Isaiah 57:16, and verse 11 which quotes Isaiah 55:9) serves as a transition from Psalm 102 (Thanksgiving for a return to health) and an introduction to Psalm 104 (a Hymn of Praise).  The first verses are a request for pardon and forgiveness, and the following verses represent the source for such blessings, namely the covenant that God has made with humankind.  Thus the benefits of God’s blessings are praised, all within the context of sin and forgiveness. 

Breaking open Genesis 50:15-21

1.     What has God promised to you?

2.     What have you promised to God?

3.     What flows out of that interaction?

Romans 14:1-12

Welcome those who are weak in faith, but not for the purpose of quarreling over opinions. Some believe in eating anything, while the weak eat only vegetables. Those who eat must not despise those who abstain, and those who abstain must not pass judgment on those who eat; for God has welcomed them. Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand.

Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. Those who observe the day, observe it in honor of the Lord. Also those who eat, eat in honor of the Lord, since they give thanks to God; while those who abstain, abstain in honor of the Lord and give thanks to God.

We do not live to ourselves, and we do not die to ourselves. If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord's. For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.

Why do you pass judgment on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. For it is written,

"As I live, says the Lord, every knee shall bow to me,

and every tongue shall give praise to God."

So then, each of us will be accountable to God.

Here Paul takes on the difficulties that must have stymied the development of the early Church.  Jewish Christians must have been called to continue the dietary strictures that they knew in their life as Jews, and Gentiles observed no such laws.  It had been and continued to be a point of contention.  Paul calls for a level of tolerance, and requests that each party not pass judgment on each other.  It is a request that seems to have fallen on deaf ears in the Church, for we are surrounded by a great deal of intolerance and judgment.  Paul wants his hearers to understand that the actions of faith (in this case abstinence or no abstinence) are equal offerings to God.  God will be the judge.

Breaking open Romans:

1. What are your pet peeves at Church?
2. How do you deal with the distraction that often accompanies these?
3. How do you tolerate other people’s religious practices?

Saint Matthew 18:21-35

Peter came and said to Jesus, "Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?" Jesus said to him, "Not seven times, but, I tell you, seventy-seven times.

"For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. When he began the reckoning, one who owed him ten thousand talents was brought to him; and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. So the slave fell on his knees before him, saying, `Have patience with me, and I will pay you everything.' And out of pity for him, the lord of that slave released him and forgave him the debt. But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii; and seizing him by the throat, he said, `Pay what you owe.' Then his fellow slave fell down and pleaded with him, `Have patience with me, and I will pay you.' But he refused; then he went and threw him into prison until he would pay the debt. When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. Then his lord summoned him and said to him, `You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow slave, as I had mercy on you?' And in anger his lord handed him over to be tortured until he would pay his entire debt. So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart."

To understand Jesus’ comment to Peter, we need to understand the power of numbers in the Bible.  The number seven represented “perfection” or “completeness”, so that Jesus’ answer to Peter indicates that there is no end to the forgiveness that can be given to any individual requesting it.  There is an infinity of forgiveness.  To make his point, Jesus tells a parable in which one that seeks forgiveness does not understand the implications that it has for his own behavior with others.  It is best summarized in the “Our Father” with the petition, “forgive us our sins, as we forgive the sins of others.”  The question we need to wrestle with now is whether this teaching of Jesus is restricted only to individuals, or obtains to nations and communities as well?  That will serve as ample grist for the mill of Sunday, 11 September 2011.

Breaking open the Gospel:

1. When do you have difficulty forgiving?
2. Have you ever had to forgive someone multiple times?  How did it feel?
3. Has someone repeatedly forgiven you?

After breaking open the Word, you might want to pray the Collect for Sunday:

O God, because without you we are not able to please you mercifully grant that your Holy Spirit may in all things direct and rule our hearts; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.