Signpost for Sunday September 17th September, 2017: Exodus 14:19-31; Romans 14:1-12; Matthew 18:21-35.
The crossing of the Red Sea (the Sea of Reeds) marks the final exodus from Egypt, and the removal of the people from the power of the Pharaoh. The site of this event seems to be in the Bitter Lakes region, just north of Suez. It would appear that strong, dry winds from the deserts in the east can cause both a movement of the water towards the west, and dry the exposed surface. Such an event would allow the people on foot to cross the marshland, while the chariots of the Egyptians would break through the dried surface and literally bog down. Deeper water on either side of the relatively dry path would act as a protection from encirclement, a wall on the right hand and the on left. For my own interest, I tried to find graphical representations of the event. My search was not exhaustive, but I found only modern versions, which depicted the path through the waters as a valley with deep water piled up on either side.
The exodus marks the beginning of a new way of life: no longer in bondage, having a new covenant with God, and learning to live together without masters giving orders. The book of Exodus contains many instructions on how to make this new relationship work properly. In the New Testament, the break with Egypt by this crossing forms one of the images associated with baptism. Living in a family relationship with God and other members of the family is the subject of the parable in Matthew. Sum it up as, If you are given freedom then give it to others.
The passage from Paul’s letter to the Romans gives much the same message. There are a number of parallels we might find between the question which Paul addresses about food offered to idols and modern activities. In all of them I have to remember that, through God’s grace, I have been given freedom, and I cannot deny that same gift to those around me. After all, Christ gave his life to give us life.
Signpost for Sunday 10 September 2017: Exod 12:1-14; Ps 149; Rom 13:8-14; Matt 18:15-20.
I couldn’t see the link between the first two readings this week. Exodus tells its audience that the Jews are the chosen ones who were rescued from Egypt, and we have here the Passover meal’s origin. All part of the foundation story the Jews passed down the generations.
Then Matthew appears to be telling us how to behave, but actually Matthew puts these words into the mouth of Jesus; yet he mentions in verse 17, members of the Church. There was no Church as far as Jesus is concerned. Matthew has switched to addressing his audience not Jesus’s. Jesus’s audience is clearly stated to be the disciples (Matt 18:1). I don’t know if early Christians all saw themselves as disciples, or is that a more modern view? I suppose we can at least assume that Matthew hoped his 80 AD Jewish Christian audience would spot the reference.
Matthew’s audience would almost certainly have recognised his version of the Hebrew tradition – Deuteronomy 19, Leviticus 19 – as guidelines on how to deal with trouble at t’mill.
The first thing to do is to go and speak to the person directly. How many times do people not do that when they have a problem with someone? And how many times when people do follow this advice does the problem begin to go away? The answer to both questions is, most of the time.
Interestingly, the process Jesus describes here resembles, and has been a foundation for, our modern practice of “restorative justice,” which focuses less on punishment and more on the restoration of dignity for all concerned.
The New Zealand Justice website, in fact, virtually mirrors Matthew’s version of how to tackle things: “A restorative justice conference is an informal, facilitated meeting between a victim, offender, support people and any other approved people, such as community representatives or interpreters.”
Of course, verse 17 is rather strange. Matthew has Jesus tell us that if the problem can’t be solved then the person who has offended should be treated like a tax collector or a gentile. Tradition has it the Matthew was a tax collector. Maybe tradition is wrong.
Anyway, if we all just did as Paul suggests in Romans verse 8, we obviously wouldn’t have so much trouble at t’mill.
Paul (not the saintly one)
Signpost for Sunday 18th June 2017 (11th in Ordinary Time): Genesis 18:1-15, 21:1-7; Psalm 116:1, 10-17; Romans 5:1-8; Matthew 9:35 – 10:23.
How good it is to get back to the Genesis narratives. Today we have the Yahwist’s account of the announcement of Isaac’s birth, which in some respects is similar to the Priestly writer’s version in chapter 17. Both emphasise the tension between God’s promise of an heir and its fulfilment, in that both Abraham and Sarah are well beyond the age for child-bearing.
Today Sarah overhears the promise made to Abraham and laughs. She laughs to herself but God is not too pleased and chides her (through Abraham, not directly) for not understanding that there is nothing too wonderful for the Lord.
In the preceding chapter it is Abraham who laughs. The incredibly learned 17th century commentator, Matthew Henry, has it that Abraham’s laughter arises from great humility (he falls on his face) and great joy, but Sarah’s laughter is from doubt and mistrust. Although God does not rebuke Abraham as he does Sarah, the context in each version seems to allow the presumption that both of them had their “Yeah, right!” moment. However, Paul, using Abraham as the example in his dissertation on righteousness through faith in Romans 4, tells us that “He did not weaken in faith when he considered his own body, which was already as good as dead… No distrust made him waiver concerning the promise of God …”
Isaac, the second of the great patriarchs, is born and Sarah laughs again (21:6-7), this time in great joy and wonderment for herself and for “everyone who hears”. His name, given to him by God (17:19), means “He Laughs”. Joy is the proper response to the beginning of the creation of that great Nation of which we are now part.
Signpost for Sunday 11th. June, Trinity Sunday: Genesis 1:1 – 2:4a; Psalm 8, 2 Corinthians 13:11-13; Matthew 28:16-20.
I have been reading some essays by Rowan Williams, and one of them reminded me of a word I have not seen for some time: pneumatology: (The Shorter Oxford English Dictionary: “2. Theol. The, or a, doctrine of the Holy Spirit 1881”).
One essay that I read set me off on a line of thought, so I will try to formulate it in the context of the readings. The two short readings both include the Three-in-One form: Father, Son and Holy Spirit, and are effectively an invitation to attempt to find out more about the Three-in-One from the rest of the New Testament.
There appears to be more than one way that the work of the Spirit is described. Luke seems to describe the Spirit as a sort of conduit, bringing sporadic and powerful interventions. In Acts, he uses phrases like Paul, filled with the Spirit, … and, Peter, filled with the Spirit… almost as if this was an abnormal event. Of course, since Luke is such a good story-teller, and takes care that what he records is accurate, his presentation may represent what those witnessing the events could actually perceive. Sometimes the people of God pick up this view and regard one or two things as the primary, or possibly the only, evidence of the work of the Spirit.
Ideas like this led the Corinthian congregation to ask questions, and Paul could respond in more depth and detail than could be provided in a book like Acts. In his letter to the Corinthians he gives an extended view of the gifts, given by the Spirit, for the common good of the people of God, but he adds: I will show you a more excellent way. If I speak in the tongues of mortals and of angels, and have not love, I am a noisy gong, or a clanging cymbal. This love enables the congregation to work together, and provides the framework in which the gifts can work for the common good.
In his letter to the Romans he writes: You did not receive a Spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry “Abba! Father!” it is that very Spirit bearing witness with our spirits that we are children of God, and if children then heirs, heirs of God and joint heirs with Christ – if in fact we suffer with him so that we may be glorified with him.
Here Paul explains that we are being drawn by the Spirit into the family of the Three-in-One. Here is the work of the Spirit. The Spirit brings us to new birth in the everlasting family: she gives us new life, we are born in the Spirit. (She seems to me to be the appropriate pronoun.)
But the family into which we are born is not a risk-free environment: The Father sent the Son to be the Saviour of the world, so we, as brothers and sisters also face risks. This is how the Three-in-One works as a unity.
Finally, John, in a letter sums things up for the redeemed part of the family: Beloved, we are God’s children now; what we shall be has not been revealed. What we know is this: we will be like him, for we shall see him as he is.