Year A: The Thirteenth Sunday after Pentecost (September 7, 2014)

The Bubbas are Back!

We’re awfully glad to get back on track with a brand new edition of The Lectionary Lab Live podcast this week. We’ve missed all y’all!

Click here for today’s texts
Click here for the Lectionary Lab Live podcast

Teaching the Text
by the Rev. Dr. John Fairless

Exodus 12:1-14
New beginnings. We all need them at some time in our lives, don’t we? This may be the biggest “new beginning” in the Bible, short of the death and resurrection of Christ.

After many of years of faithfulness, followed by many years of suffering, oppression and prayers, the children of Israel are about to be delivered from their misery by means of the tenth (and most “awe-ful”) plague — the death of the first-born children in Egypt.

God gives detailed instructions through Moses for salvation from the plague. A sacrificial lamb, the shedding of blood, a common meal, preparations to depart into a new (if somewhat unknown) life. All of these are themes that will echo in the Christian telling of the Jesus story.

Why is blood required? Why must life be ended in order for life to be gained? Are there “innocent” lives involved here…children, mothers, families who had nothing to do with the stiff resistance of Pharoah?

All of these questions speak to the horrific consequences of sin — unfortunately, sin always leads to death. And even more tragically, we may be affected by sin that is committed by us or someone else, completely unbeknownst to us. Talk about a bummer!

What, then, is the takeaway from this Passover passage? 

God takes sin very seriously; God provides a way of salvation; that way is dreadfully costly; ultimately, it is God who not only provides the way, but pays the price, as well.

Psalm 149

It is pretty difficult for us to relate to a service of worship and praise in which we celebrate God’s vengeance on the nations and punishment on the people who are our enemies. (Well, maybe it’s not that difficult for some within the Christian community, but it is for me!)

I’m still struggling with what to do with a line like v.6: “Let the high praises of God be in their throats and two-edged swords in their hands…”

Perhaps the best I can do at the moment is to acknowledge my discomfort, and recall the words of the Apostle from last week’s lesson, “…give place unto wrath: for it is written, ‘Vengeance is mine; I will repay,’ saith the Lord.” (Romans 12:19)

Ezekiel 33:7-11
This passage offers some balance to the language of the psalm. That God does not take any delight in the loss of human life — even of those who are “wicked” — is an important element of the divine character. We do well to remember that.

Psalm 119:33-40
Dominican priest Girolamo Savonarola cursed the secular Medici society of Florence, Italy during his day (late 15th century) — leading his followers to a frenzied “Bonfire of the Vanities” in which they burned collections of art, literature and cosmetics on Mardi Gras, 1497. (What a dude! Read more about Fr. Savonarola here.)

Author Tom Wolfe used the phrase to great advantage with his 1987 novel (and subsequent movie adaptation) about life in New York City during the decade of the 1980’s. The book illustrated Wolfe’s theme (taken from Ecclesiastes — “all is vanity” — according to some sources) that no one really has any control over their own life, regardless of wealth, wisdom or success.

(Read the book, or catch Tom Hanks in one of his most underwhelming roles in the movie…a nice suggested companion book is Ragen, Brian Abel (2002), Tom Wolfe: A Critical Companion, Westport, CT: Greenwood Press, ISBN 0313313830)

Psalm 119 is right on the mark again!

Romans 13:8-14
Paul gets us right where we need to be got, especially after all these heavy lessons about killing the first-born and owning up to our vanities.

You don’t really owe ANYTHING to ANYBODY…except to love them. That’s the real point of what God has been trying to say all along. Period.

Matthew 18:15-20
We are sometimes afraid of this bit of relational wisdom from Jesus. We oughtn’t be; this is not a process to try when somebody in the church has been bad and we want to get rid of them. It’s a powerful injunction to give the respect due to each other — and to try to work things out face to face when we’ve hit a bump in the highway of human frailty.

The thing is, it’s absolutely amazing how often v.15 does the trick!

by the Rev. Dr. Delmer L. Chilton

In the 60s and 70s, “Merv Griffin” was a popular syndicated talk show.  One time Merv had a body  builder on as the guest.  The interview went something like this:

Merv said, “Why do you develop those particular muscles?”  The body builder looked puzzled, then stepped forward and flexed a series of well-defined muscles from chest to calf.  The audience applauded.

Again Merv asked, “What do you use all those muscles for?”  After an awkward moment, the muscular specimen flexed, and biceps and triceps sprouted to impressive proportions.

Merv persisted, “But what do you use those muscles for?”  The body-builder was bewildered.  He didn’t have an answer other than to display his well-developed frame.  (Larson, p. 237)

What is Christianity for?  Why do you read the Bible? And go to worship services? And make time for prayer? And bother with reading devotional books and going to Sunday school classes?  Why? What’s the point?  As Merv said, “Why do you develop those particular muscles?

Well, according to Jesus in today’s Gospel reading, our lessons and exercises in generosity of spirit and compassion and forgiveness and speaking the truth in love and the imitation of Christ in taking risks in pursuit of reconciliation have a very serious point.  Without them, we are reduced to two options in dealing with others: fight or flight.  Put another way; when we are in conflict with another person in our lives, unless we know how to make peace, we have only two other options; suffering in silence or open warfare.

Now, the words we have in this Gospel lesson are unlikely to have come from Jesus’ mouth in exactly the form we have them, though I have no doubt that the gist of what is here comes from Jesus.  For one thing, it is presented as advice to the church and there was no church until after Jesus’ death and resurrection.  For another, the instruction follows an administrative pattern, a step by step procedure, more common in a settled institution than in a wandering community with very flexible boundaries such Jesus and his followers

What is more likely is that Jesus talked to the disciples and others about how people within a faith community should act toward one another and in the 30 to 40 years of oral tradition between the time of Jesus and the writing of Matthew the word “church” became a part of the story; because, after all, it was within the “church” that the believers first remembered and then employed the lessons Jesus had taught them about sin and reconciliation.

And what are those lessons?  Well, the most important one is this: When you have a problem with someone else, deal with the problem and the person instead of talking about it with everyone else you know.  All too often when, in the words of the text, “someone sins against us,” instead of talking to them about it, we tell our friends, and then we tell his or her friends, and then we tell some anonymous people of facebook, and maybe we talk to the minister, or in my case, the bishop, and we say, “Well, I just have a prayer concern Billy Joe, bless her or her heart, that I need to share with you.”  Right.

Rule of thumb – most sentences that start with the words, “Bless their heart . . .” should stop right there because there is seldom any blessing going on; there is simply thinly disguised gossip and condemnation.

Jesus calls us to hold our tongue and take the risk of talking privately with the other person about that which is bothering us. We should take the word “sin,” seriously here.  This is not a formula for dealing with every situation in which you get your feelings hurt a little bit.  This is about serious breaches of relationship.  And Jesus call upon us to make and attempt to fix the problem privately if at all possible. If that doesn’t work, then there is then an escalating scale of talking with the person with2 or 3 witnesses (think mediators), then, when all else fails, the entire faith community.

This idea seems very strange to us because we live in an adversarial culture in which the goal in the middle of any conflict is to win; be it a family argument, a political contest, a church decision, or a law suit. All too often, too little thought is given to the disruption of community these contests create; the nasty gashes that are cut in the fabric of human life by intense conflicts.

With Jesus, the goal in dealing with disagreements is different.  For Christ, the point is the healing of the relationship.  Undergirding everything in our Gospel reading is this key sentence, “If the member listens to you, you have regained that one.”  Regaining the other is the point.  Not winning, not showing them up, not justice, not victory.  Regaining the other, restoring the relationship. We are called to maintain our relationship with each other and with God, and if that relationship is broken, we are encouraged to do all within our power to restore it.

Is this not what God did for us in Christ? We sin against God.  God has a case against us. But instead of pressing the case, God comes to us.  That is what the incarnation is all about.  God comes to us, comes “for us and for our salvation” as the creed says. God comes to us personally, individually, and in the inner workings of our soul, privately.  And at the cross, God in Christ laid aside every vestige of power and right, and reached out his arms to embrace us.  And we are called to do the same for each other – this is what taking up our cross means. We are called to reach out to one another with the same love that  Christ showed for us upon the cross.

So, we have been building up the body of Christ for some time now. For a couple of thousand years,  Christians have gathered, exercising not only our souls but also our bodies by employing Episcopal aerobics: “Sit, stand kneel, sit stand kneel, come to the table, go back to your seat.” We have gathered to pray, to listen to God’s word read and preached, to sing hymns and pass the peace and receive the sacrament and all to what end?  Why have we developed these particular muscles?

We have strengthened these spiritual muscles so that in our real lives, our lives out there, our lives away from the signs and symbols of our faith, our lives in the midst of business and traffic and shopping and family and community; we will be able to live out Paul’s words to us in Romans – “Owe no one anything, except to love one another; for the one who loves another has fulfilled the law.”

Amen and amen.

7 thoughts on “Year A: The Thirteenth Sunday after Pentecost (September 7, 2014)

  1. Sorry, my bad, I forgot to put it at the end. It was “Illustrations for Preaching and Teaching from Leadership Journal,” published in 1994

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