The Delivering God
Commentary
As the school year has begun and the autumn has churches back into their routines, these texts raise the question of what God has for practicing Christian faith or discipleship in the year to come. N.T. Wright has been writing volumes to suggest that the end game of the Christian life is not merely obtaining salvation or being made with God, then waiting out our years until we die and go up to heaven. The God who delivers Israel and Christians has much more for Christians to accomplish as stewards and co-creators for God’s eternal purposes. That is, Christianity is simply not a matter of getting saved then waiting for our heavenly home upon death. As pastors and church leaders, today’s texts remind us that the delivering God is still active in our lives. For the nation of Israel in Exodus 14:19-31, this was welcome news -- for now! We are called to be disciples.
Exodus 14:19-31
This text is a narrative of the sea crossing led by Moses. God’s pillar of cloud is guiding them. Meanwhile, the Egyptian Pharaoh’s army is in heated pursuit to bring these people back into bondage. The crossing of a body of water as a means of deliverance will be repeated in Joshua 3-4 (the Jordan River). This particular text can be narrated in a sermon in an adventurous way, as Moses and God parting the Red Sea as the people flee across to the other side on foot! The Egyptian chariots are unable to rapidly pursue the people due to their wheels getting stuck in the mud. This is not a foot race with horses! This is an example of how technology does not always hold the upper hand when up against the forces of nature (or God). Military commanders throughout the ages have had to factor in weather conditions despite the level of armament technology they possess.
There are a couple directions one can go in terms of the context of this event. Historically, some have suggested that this event is a sequel to the Passover in Egypt when the firstborn of the nation were slain (as a response to the infanticide during the time of Moses’ birth). There are views that hold to a worship or liturgical agenda which informs the whole 14th chapter of Exodus. Martin Noth (p. 119) uplifts the priestly and yahwist writers, who composed and edited these accounts from the Passover through the deliverance for liturgical and worship purposes.
Another direction one might want to explore is the deliverance account is tied to the continuity of the wilderness wanderings. The people must continue to have faith in God the creator, even after this immediate crisis and into times of more mundane trials. Deliverance or redemption is closely tied together with the experience of the wilderness (Brueggemann, p. 153). In modern terms, the “help me out of this mess for now, God” sort of faith is not going sustain the people for the long run. The challenge of the Red Sea is one of many instances when the God of creation needs to be trusted in order for the people to have long-term life.
Other traditional issues tied to this text include if these events actually occurred historically. Is the Red Sea simply an editorial or “typo” for the Sea of Reed, which might be a smaller body of water and similar to swampland (which also proves to be impassible for chariots)? Was there a natural force of a strong wind, which drove the waters back until the people could cross the now-muddy surface? The timing of these events could be viewed as either coincidence or God’s hand. Usually people of faith read such occurrences through the lens of God’s hand rather than coincidence.
The people of Israel really believed this occurred. Whether this could be replicated for empirical study purposes is not the purpose of the book of Exodus. Some core themes as suggested from above include: God’s power over creation; God working alongside creation; God’s natural order can neutralize any human-made technology such as chariots. God does work through a human Moses to deliver the people from death and destruction. Future challenges do lie ahead in the wilderness. Readers are invited to worship the God that delivers them from bondage and tyranny, rather than these false gods or powers who seek to hold the people down.
One subtheme to this text is the people worshiping both God and Moses. It is unsettled as to whether Moses or God or both are the ones who are to be worshiped and revered, or just God. In churches, quite often it is tempting to revere a church leader or financial donor over God. [Sources: Walter Brueggemann, Interpretation: A Bible Commentary for Teaching and Preaching: Exodus (Westminster John Knox Press, 1991); Martin Noth, Old Testament Library: Exodus, (Westminster Press, 1962)]
Romans 14:1-12
In this text Paul is addressing a dispute between Gentile and Roman Christians. The Jewish Christians still respect stringent laws on eating meat, while the Gentile Christians do not feel such restrictions are necessary. Both groups are judging one another by looking down on them for their worship and lifestyle practices. A similar conflict occurs around on how one practices the sabbath day. Gentile Christians believe they have liberty in Christ and his grace, whereas the Jewish Christians still adhere to many traditional Jewish practices.
Since worship is conducted in both house churches and synagogues, Paul is attempting to encourage unity and remind all Christians of what they have they have in common. That is, “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” (Romans 14:8). All Christians are to worship the Lord and give God the glory. He cites portions of Isaiah 45:23 with “For it is written, ‘As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.’ This makes the case all people are ultimately accountable to God” (14:11-12).
This relates to the broader themes this Sunday; as one reads church leadership journals in the past ten years, it would be an understatement to say that church conflict creates much disruption. Conflict over smaller issues within congregations often results in pastoral pulpit vacancies and bitterness in the church leadership among staff. This often leads to people leaving the church and possibly organized religion altogether.
I am drawn to N.T. Wright’s books about Christians living out a vocation of royal priesthood to work toward the kingdom of heaven. Wright is critical of church practices which are simply about one “getting saved then waiting to go to heaven.” This creates a privatized and often inaccurate belief from what the first Christian community intended. We continue in a vocation of bringing the kingdom of God here as the ambassadors of Christ’s kingdom, until our Lord returns (Wright, p. 233). As an example, Paul is arguing that we are to be sensitive to all Christians. Those who are stronger in certain areas of the faith should not judge those who are weaker. And the weaker ones should not judge the stronger. What practices of the faith glorify God?
Our deliverance from sin occurs at the moment of salvation (be it conversion or sacramental views). However, Paul is calling believers of all times to continue in this deliverance process with how Christians treat one another.
As a pastor, I have attended numerous denominationally mandated “boundaries workshops.” I have heard it said that ordained clergy are called to live on a higher ethical standard than laity. That is, the denomination bishop or leader says, “We hold clergy to a higher standard than laity.” If clergy cannot live up to this standard, then their availability for the call process (or appointment) is called into question. They should consider leaving the ordained parish ministry.
This Romans text might argue, how is God is being glorified? How is the kingdom being built up by certain actions? For example, my own father heard encouraging words at a local bar by a licensed local Baptist pastor. It resulted in his conversion to Christianity. Fast forward to 40 years later, I as an ordained pastor am told by the denominational staff that I am not enter into any drinking establishments in the town for fear of being accused of “poor judgment” which could lead to impropriety. The topic of, stumbling block, weak and strong faith comes to the forefront.
Romans 14 suggests that the church has to find a way to allow those who like to go the local drinking establishments not to disrupt those who do not believe in drinking alcohol in such places. How is the kingdom of God coming into fruition? To muddy the waters more, some communities have ethnic traditional festivals which include alcoholic beverages. In those same communities might be Mothers Against Drunk Driving (MADD) enthusiasts. Paul is accurate in saying: “So then, each of us will be accountable to God” (Romans 1:12).
As a preacher, this is a text which I would invite the congregation to share in my own personal struggles. I make a case for the person who might be a recovering alcoholic who refrains from drinking wine. Also, I make the case for the person who might have been raised in a legalistic religious community who now has newfound freedom. Both have valid arguments and can defend them from scripture. It is an opportunity to struggle with how the word is working in our hearts. The bottom line is, how can people see the kingdom living in us in our daily response to our deliverance or salvation in the crucified and risen Jesus Christ? [Sources: Roy A. Harrisville, Augsburg Commentary on the New Testament: Romans (Augsburg Fortress, 1980); Arland, J. Hultgren, Paul’s Letter to the Romans: A Commentary (Wm. B. Erdmanns, 2011); Ben Witherington, Paul’s Letters to the Romans: A Socio-Rhetorical Commentary (Wm. B. Erdmanns); N.T. Wright, The Day the Revolution Began: Reconsidering the Meaning of Jesus’ Crucifixion (HarperOne, 2016)]
Matthew 18:21-35
Because we have been forgiven, we should forgive other people. This is the essential message of this text (Hagner, p. 536). Similar to people who may opt to remain in Egypt to enjoy its fleshpots and endure its harsh treatment of other people, there might be people who confess the Christian faith in the pews who are not so forgiving of others. This is not “discipleship”! An example might be a church council who is angry at a person within the congregation, deciding not to close with their meeting with the traditional Lord’s Prayer. They are in no mood to forgive others of their “trespasses”! Stories like this creep out beyond the walls of the meeting, then there is great worry why some people quit going to church because of “politics and hypocrites.” Any church leader who has been through such conflict in the congregation has to find a way to reconcile the church’s doctrine of forgiveness and the reality that some Christians (both baptized/confirmed and born again!) refuse to do so. They choose to hang onto bitterness and ill feelings to the detriment of the life of the faith community.
In this text, Peter serves as the spokesman for the disciples with his question “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?” (Matthew 18:21). For Peter seven times may be intended to be a generous gesture (Luke 17:4 cites a similar account). Jesus replies that it is to be 70 times seven, which implies an unlimited amount of times (Hagner, p. 535). Because Luke 17:4 also has the forgiving seven times text, scholars believe that both Matthew and Luke found this is in the “Q” source and adapted the saying for their pastoral context (Hagner, p. 536).
Jesus shares a parable about a servant who owes his master 10,000 talents (one talent equals $1,000) -- which he could not repay. Not only will the man be punished for this debt, but also his wife and children. The man falls on his knees and asks for pity, which the lord grants him and forgives all of this debt. That very same servant was owed 20 denarii (about $20 each) by another debtor. So it was about $400 today. When his debtor pled for forgiveness, he refused and placed the man in prison. Other servants who observed this reported the account to the first lord. This first lord replies, “ ‘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 should pay his entire debt” (Matthew 18:32-34). This text has some discomforting points.
First, can the Lord take back forgiveness from the servant who refused to forgive the man who owed him $400 (20 denarii)? Second, the lord delivers this man to the “torturers.” This man will suffer accordingly until his family can raise the money to pay off the debts. It is a troubling thought to consider a God who can be such a harsh judge in the year 2017 (Hagner, p. 540). However, the larger point the text makes is that the kingdom of heaven is to be modeled on mercy, grace, and free forgiveness. If one does not practice this, then they are refusing the liberation offered to them and other people. Using the Exodus text as a metaphor, they might as well turn around and go back to live under the harsh rule in Egypt.
Preaching this text has the possibility of tying the Old Testament (Hebrew Bible) text together with the gospel lesson. It raises questions related to choosing to live under the rules of Egypt, which lack grace and forgiveness, or within the kingdom of heaven. One can cross the Red Sea and still live by Egyptian laws. Is this true liberation? Both the authors of Exodus and Matthew would reply, “No!”
Another direction of this text might also be on discipleship. “The refusal to forgive one who is repentant casts doubt on the genuineness of a person’s discipleship. The refusal to forgive others will be reflected upon the disciple in God’s refusal to forgive him or her” (Hagner, p. 541). This ties liberation from our own sins and sources of bondage with the believer’s willingness to forgive other people who also seek forgiveness. Failure to act upon these values is a reflection on the true nature of the community of faith. Returning to the opening illustration, Christianity is not merely making sure our own sins and issues are forgiven and dealt with, without extending this mercy and grace to other people in the community. This is being a serious disciple within the community. To be a disciple is to offer the same mercy and grace given to us by God to other people (Hagner, p. 541).
These are the values that the Matthew text suggests need to be preached, taught, and practiced within any community of faith as the school year and other annual activities are planned. The church council and other leaders in the church need to practice this, not just the called clergy person. Matthew’s final charge to believers is to make disciples of all people by baptizing them in the name of the triune God or Holy Trinity, and teaching them what Jesus taught in his sermons within the gospel account (Matthew 28:16-20). Another way to preach this text might be to use the “Great Commission” in Matthew 28:16-20 as a broader interpretative lens, while using Matthew 18:21-35 to specify what it means to be a “disciple.” [Sources: Donald A. Hagner, Word Biblical Commentary: Matthew 14-28 (Thomas Nelson, 1995); Charles H. Talbert, Paideia Commentaries on the New Testament: Matthew (Baker Academic, 2010)]
Application
The preaching path I will pursue is to raise the question of what separates Christians from unchurched or non-Christians in terms of daily actions. Pentecost is the season when the church carries out its mission like Matthew 28:16-20 reminds us in any given year. If the church dies, it will not be because of ordination or marrying same-sex couples. It also will not be because of the number of Sundays communion is offered or if the church decides to take on controversial local issues. The church will die when too many forgiven saints who have been blessed by God’s grace do not show similar generosity to other people.
God is full of second chances. The same God who forgives believers 70 times seven has modeled on the cross and resurrection for us to do the same. This is the simple gospel message. One does not need a divinity degree from an Ivy League school to figure this out. This text reminds us that it boils down to being gracious and forgiving to other people. If unchurched people are better at this than Christians -- then shame on us!
Alternative Application
A person applies for a job at a bank or financial institution. The credit check and criminal check disclose that this person has filed for a couple Chapter 7 bankruptcies, and also has a number of traffic violations for speeding. What is the difference between a Christian and non-Christian’s view of this employee’s application?
Exodus 14:19-31
This text is a narrative of the sea crossing led by Moses. God’s pillar of cloud is guiding them. Meanwhile, the Egyptian Pharaoh’s army is in heated pursuit to bring these people back into bondage. The crossing of a body of water as a means of deliverance will be repeated in Joshua 3-4 (the Jordan River). This particular text can be narrated in a sermon in an adventurous way, as Moses and God parting the Red Sea as the people flee across to the other side on foot! The Egyptian chariots are unable to rapidly pursue the people due to their wheels getting stuck in the mud. This is not a foot race with horses! This is an example of how technology does not always hold the upper hand when up against the forces of nature (or God). Military commanders throughout the ages have had to factor in weather conditions despite the level of armament technology they possess.
There are a couple directions one can go in terms of the context of this event. Historically, some have suggested that this event is a sequel to the Passover in Egypt when the firstborn of the nation were slain (as a response to the infanticide during the time of Moses’ birth). There are views that hold to a worship or liturgical agenda which informs the whole 14th chapter of Exodus. Martin Noth (p. 119) uplifts the priestly and yahwist writers, who composed and edited these accounts from the Passover through the deliverance for liturgical and worship purposes.
Another direction one might want to explore is the deliverance account is tied to the continuity of the wilderness wanderings. The people must continue to have faith in God the creator, even after this immediate crisis and into times of more mundane trials. Deliverance or redemption is closely tied together with the experience of the wilderness (Brueggemann, p. 153). In modern terms, the “help me out of this mess for now, God” sort of faith is not going sustain the people for the long run. The challenge of the Red Sea is one of many instances when the God of creation needs to be trusted in order for the people to have long-term life.
Other traditional issues tied to this text include if these events actually occurred historically. Is the Red Sea simply an editorial or “typo” for the Sea of Reed, which might be a smaller body of water and similar to swampland (which also proves to be impassible for chariots)? Was there a natural force of a strong wind, which drove the waters back until the people could cross the now-muddy surface? The timing of these events could be viewed as either coincidence or God’s hand. Usually people of faith read such occurrences through the lens of God’s hand rather than coincidence.
The people of Israel really believed this occurred. Whether this could be replicated for empirical study purposes is not the purpose of the book of Exodus. Some core themes as suggested from above include: God’s power over creation; God working alongside creation; God’s natural order can neutralize any human-made technology such as chariots. God does work through a human Moses to deliver the people from death and destruction. Future challenges do lie ahead in the wilderness. Readers are invited to worship the God that delivers them from bondage and tyranny, rather than these false gods or powers who seek to hold the people down.
One subtheme to this text is the people worshiping both God and Moses. It is unsettled as to whether Moses or God or both are the ones who are to be worshiped and revered, or just God. In churches, quite often it is tempting to revere a church leader or financial donor over God. [Sources: Walter Brueggemann, Interpretation: A Bible Commentary for Teaching and Preaching: Exodus (Westminster John Knox Press, 1991); Martin Noth, Old Testament Library: Exodus, (Westminster Press, 1962)]
Romans 14:1-12
In this text Paul is addressing a dispute between Gentile and Roman Christians. The Jewish Christians still respect stringent laws on eating meat, while the Gentile Christians do not feel such restrictions are necessary. Both groups are judging one another by looking down on them for their worship and lifestyle practices. A similar conflict occurs around on how one practices the sabbath day. Gentile Christians believe they have liberty in Christ and his grace, whereas the Jewish Christians still adhere to many traditional Jewish practices.
Since worship is conducted in both house churches and synagogues, Paul is attempting to encourage unity and remind all Christians of what they have they have in common. That is, “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” (Romans 14:8). All Christians are to worship the Lord and give God the glory. He cites portions of Isaiah 45:23 with “For it is written, ‘As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.’ This makes the case all people are ultimately accountable to God” (14:11-12).
This relates to the broader themes this Sunday; as one reads church leadership journals in the past ten years, it would be an understatement to say that church conflict creates much disruption. Conflict over smaller issues within congregations often results in pastoral pulpit vacancies and bitterness in the church leadership among staff. This often leads to people leaving the church and possibly organized religion altogether.
I am drawn to N.T. Wright’s books about Christians living out a vocation of royal priesthood to work toward the kingdom of heaven. Wright is critical of church practices which are simply about one “getting saved then waiting to go to heaven.” This creates a privatized and often inaccurate belief from what the first Christian community intended. We continue in a vocation of bringing the kingdom of God here as the ambassadors of Christ’s kingdom, until our Lord returns (Wright, p. 233). As an example, Paul is arguing that we are to be sensitive to all Christians. Those who are stronger in certain areas of the faith should not judge those who are weaker. And the weaker ones should not judge the stronger. What practices of the faith glorify God?
Our deliverance from sin occurs at the moment of salvation (be it conversion or sacramental views). However, Paul is calling believers of all times to continue in this deliverance process with how Christians treat one another.
As a pastor, I have attended numerous denominationally mandated “boundaries workshops.” I have heard it said that ordained clergy are called to live on a higher ethical standard than laity. That is, the denomination bishop or leader says, “We hold clergy to a higher standard than laity.” If clergy cannot live up to this standard, then their availability for the call process (or appointment) is called into question. They should consider leaving the ordained parish ministry.
This Romans text might argue, how is God is being glorified? How is the kingdom being built up by certain actions? For example, my own father heard encouraging words at a local bar by a licensed local Baptist pastor. It resulted in his conversion to Christianity. Fast forward to 40 years later, I as an ordained pastor am told by the denominational staff that I am not enter into any drinking establishments in the town for fear of being accused of “poor judgment” which could lead to impropriety. The topic of, stumbling block, weak and strong faith comes to the forefront.
Romans 14 suggests that the church has to find a way to allow those who like to go the local drinking establishments not to disrupt those who do not believe in drinking alcohol in such places. How is the kingdom of God coming into fruition? To muddy the waters more, some communities have ethnic traditional festivals which include alcoholic beverages. In those same communities might be Mothers Against Drunk Driving (MADD) enthusiasts. Paul is accurate in saying: “So then, each of us will be accountable to God” (Romans 1:12).
As a preacher, this is a text which I would invite the congregation to share in my own personal struggles. I make a case for the person who might be a recovering alcoholic who refrains from drinking wine. Also, I make the case for the person who might have been raised in a legalistic religious community who now has newfound freedom. Both have valid arguments and can defend them from scripture. It is an opportunity to struggle with how the word is working in our hearts. The bottom line is, how can people see the kingdom living in us in our daily response to our deliverance or salvation in the crucified and risen Jesus Christ? [Sources: Roy A. Harrisville, Augsburg Commentary on the New Testament: Romans (Augsburg Fortress, 1980); Arland, J. Hultgren, Paul’s Letter to the Romans: A Commentary (Wm. B. Erdmanns, 2011); Ben Witherington, Paul’s Letters to the Romans: A Socio-Rhetorical Commentary (Wm. B. Erdmanns); N.T. Wright, The Day the Revolution Began: Reconsidering the Meaning of Jesus’ Crucifixion (HarperOne, 2016)]
Matthew 18:21-35
Because we have been forgiven, we should forgive other people. This is the essential message of this text (Hagner, p. 536). Similar to people who may opt to remain in Egypt to enjoy its fleshpots and endure its harsh treatment of other people, there might be people who confess the Christian faith in the pews who are not so forgiving of others. This is not “discipleship”! An example might be a church council who is angry at a person within the congregation, deciding not to close with their meeting with the traditional Lord’s Prayer. They are in no mood to forgive others of their “trespasses”! Stories like this creep out beyond the walls of the meeting, then there is great worry why some people quit going to church because of “politics and hypocrites.” Any church leader who has been through such conflict in the congregation has to find a way to reconcile the church’s doctrine of forgiveness and the reality that some Christians (both baptized/confirmed and born again!) refuse to do so. They choose to hang onto bitterness and ill feelings to the detriment of the life of the faith community.
In this text, Peter serves as the spokesman for the disciples with his question “Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?” (Matthew 18:21). For Peter seven times may be intended to be a generous gesture (Luke 17:4 cites a similar account). Jesus replies that it is to be 70 times seven, which implies an unlimited amount of times (Hagner, p. 535). Because Luke 17:4 also has the forgiving seven times text, scholars believe that both Matthew and Luke found this is in the “Q” source and adapted the saying for their pastoral context (Hagner, p. 536).
Jesus shares a parable about a servant who owes his master 10,000 talents (one talent equals $1,000) -- which he could not repay. Not only will the man be punished for this debt, but also his wife and children. The man falls on his knees and asks for pity, which the lord grants him and forgives all of this debt. That very same servant was owed 20 denarii (about $20 each) by another debtor. So it was about $400 today. When his debtor pled for forgiveness, he refused and placed the man in prison. Other servants who observed this reported the account to the first lord. This first lord replies, “ ‘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 should pay his entire debt” (Matthew 18:32-34). This text has some discomforting points.
First, can the Lord take back forgiveness from the servant who refused to forgive the man who owed him $400 (20 denarii)? Second, the lord delivers this man to the “torturers.” This man will suffer accordingly until his family can raise the money to pay off the debts. It is a troubling thought to consider a God who can be such a harsh judge in the year 2017 (Hagner, p. 540). However, the larger point the text makes is that the kingdom of heaven is to be modeled on mercy, grace, and free forgiveness. If one does not practice this, then they are refusing the liberation offered to them and other people. Using the Exodus text as a metaphor, they might as well turn around and go back to live under the harsh rule in Egypt.
Preaching this text has the possibility of tying the Old Testament (Hebrew Bible) text together with the gospel lesson. It raises questions related to choosing to live under the rules of Egypt, which lack grace and forgiveness, or within the kingdom of heaven. One can cross the Red Sea and still live by Egyptian laws. Is this true liberation? Both the authors of Exodus and Matthew would reply, “No!”
Another direction of this text might also be on discipleship. “The refusal to forgive one who is repentant casts doubt on the genuineness of a person’s discipleship. The refusal to forgive others will be reflected upon the disciple in God’s refusal to forgive him or her” (Hagner, p. 541). This ties liberation from our own sins and sources of bondage with the believer’s willingness to forgive other people who also seek forgiveness. Failure to act upon these values is a reflection on the true nature of the community of faith. Returning to the opening illustration, Christianity is not merely making sure our own sins and issues are forgiven and dealt with, without extending this mercy and grace to other people in the community. This is being a serious disciple within the community. To be a disciple is to offer the same mercy and grace given to us by God to other people (Hagner, p. 541).
These are the values that the Matthew text suggests need to be preached, taught, and practiced within any community of faith as the school year and other annual activities are planned. The church council and other leaders in the church need to practice this, not just the called clergy person. Matthew’s final charge to believers is to make disciples of all people by baptizing them in the name of the triune God or Holy Trinity, and teaching them what Jesus taught in his sermons within the gospel account (Matthew 28:16-20). Another way to preach this text might be to use the “Great Commission” in Matthew 28:16-20 as a broader interpretative lens, while using Matthew 18:21-35 to specify what it means to be a “disciple.” [Sources: Donald A. Hagner, Word Biblical Commentary: Matthew 14-28 (Thomas Nelson, 1995); Charles H. Talbert, Paideia Commentaries on the New Testament: Matthew (Baker Academic, 2010)]
Application
The preaching path I will pursue is to raise the question of what separates Christians from unchurched or non-Christians in terms of daily actions. Pentecost is the season when the church carries out its mission like Matthew 28:16-20 reminds us in any given year. If the church dies, it will not be because of ordination or marrying same-sex couples. It also will not be because of the number of Sundays communion is offered or if the church decides to take on controversial local issues. The church will die when too many forgiven saints who have been blessed by God’s grace do not show similar generosity to other people.
God is full of second chances. The same God who forgives believers 70 times seven has modeled on the cross and resurrection for us to do the same. This is the simple gospel message. One does not need a divinity degree from an Ivy League school to figure this out. This text reminds us that it boils down to being gracious and forgiving to other people. If unchurched people are better at this than Christians -- then shame on us!
Alternative Application
A person applies for a job at a bank or financial institution. The credit check and criminal check disclose that this person has filed for a couple Chapter 7 bankruptcies, and also has a number of traffic violations for speeding. What is the difference between a Christian and non-Christian’s view of this employee’s application?
