How God Keeps Us Together
Commentary
Exodus 12:1-14
The First Lesson is drawn from a book so named for the Greek term referring to the liberation of the Israelites from Egyptian bondage. Its Hebrew name (meaning “These are the names”) refers to the first words of the text’s prologue. Like Genesis, the book is a compilation of three distinct oral traditions. This lesson is the priestly oral tradition’s (the p strand of the pentateuch, probably composed in the sixth century BC) version of the passover. It follows the account of the final plague the Lord worked against Pharaoh, which does not succeed in liberating the people (ch.11).
The month of Nissan (March-April) is designated the beginning of the year (v.2). On the tenth of the month, each family is to take a lamb or share a lamb with its closest neighbor and divide the lamb (vv.3-4). The lamb is to be one year old and without blemish [tamim] (v.5). Instructions are given to put the blood [dam] of the lamb on the doorposts and the lintel [mashqoph, or upper doorpost] of the houses of the people (these were the holy places of a house). The lamb was to be eaten the night it is killed, and instructions are given on how it is to be prepared and what is to be eaten (vv.7-9). The lamb is to be entirely consumed, except for the remains to be burned the next morning (v.10).
Instructions are given on the attire one is to have when eating the lamb, which should be consumed hurriedly (v.11). The hurry with which to eat the meal is in commemoration of Israel’s hasty exodus. Passover is explained, how Yahweh would strike down the first born of all living things in Egypt, but the blood on the door posts would be a sign for him to pass over [abar] the house so the plague would not destroy them. The gods of Egypt will also be judged (vv.12-14). Henceforth the day was to be one of remembrance/memorial [zikkaron], a celebration of perpetual observance (v.14).
This lesson is a story of freedom, how God set the people of Israel free and so sets us free today. But according to a Harris Poll in the late 1990s, most Americans (92%) thought their rights were under siege. 47% of us thought that equal justice was not available. And a 2018 NBC News poll revealed that 64% of us think racism remains a problem. Little has changed since these polls were taken. Help the congregation also recognize the lack of freedom afforded to African Americans, immigrants, gays/lesbians, and immigrants. But then we need reminders that many in the middle class are trapped by inflation, mounting debt, and a changing economy. God promises us in this text freedom, a fresh start is coming down the road! But in celebrating this hope and taking heart from it, it is crucial to note that the people as a whole, the community, is saved, by God, not just individuals. We are reminded that with God, freedom is a communal affair, that he has promised to set us free. This provides an opportunity to highlight in this sermon the importance of the church. But no less should sermons remind us that as long as we remain divided, we can never have freedom, that the hope of freedom that the exodus brings is us a freedom for us all.
Romans 13:8-14
In the Second Lesson, Paul begins to terminate his letter of introduction to the Roman church with a discussion of love fulfilling the law and the imminence of Christ’s Second Coming. The apostle first urges the Romans to owe nothing to anyone except for love [agapao] to one another, for whoever loves fulfils the law [nomos] (v.8). The commandments, it is said, are fulfilled by love (vv.9-10). Now is the time to awake, for salvation [soteria, also meaning safety] is near [egguteron], Paul proclaims (vv.11-12a). The faithful are urged to lay aside works of darkness, putting on the armor of light [phos], living honorably and not in sin (vv.12b-13). He urges the faithful to put on [enduo, literally “clothe”] Christ, making no provisions for the flesh (v.14). Clearly Paul here indicates belief that the eschaton (or Christ’s Second Coming) is near at hand.
The Beatles sang “All You Need is Love.” Our lesson seems to echo these sentiments, and yet Paul reminds us that it takes more than love. To have love, we need Christ, who sets us free from all the demands of the law, free from the demands that we and others arbitrarily put on us. When we are clothed with Christ, united with him, then we have the energy and the inspiration not just to live freely, but also to love.
The message could be applied to the congregation in which the sermon is delivered, to how Christ and his love for each of us transforms us into people who can’t help but love each other and those outside the church’s walls. God clearly finds ways to bring us together (and it does not happen if all we do it tell ourselves “we have to love” or “owe love” to others). Another possible direction for the sermon is to focus on the word in vv.11-12a about the urgency of the acting because Christ’s coming is on the immediate horizon. Now is the moment to receive Christ and love the neighbor, because tomorrow may be too late! Again and again, Christ finds ways to get into our lives and change them.
Matthew 18:15-20
The Gospel Lesson continues to consider the most Jewish-oriented of all the gospels, addressing an original audience that was probably Jewish Christians no longer in full communion with Judaism (see 24:20). This is an account of Jesus’ discussion of discipline among followers. Except for verse15 the account is unique to Matthew. This is not surprising, for of the gospel writers, Matthew alone concerns itself with matters of the church and how Christians are to live together.
The lesson begins with Jesus claiming that if another member of the church sins against a believer, the aggrieved is to go and point out the fault to the offender in solitude. If this succeeds, this one has been regained (v.15). If there is no reconciliation, then one or two other Christians should accompany the one offended in order that there be confirmation of what transpires by witnesses (v.16; cf. Deuteronomy 19:15). If this fails, the church [ekklesia]should be told, and if the offender still refuses to listen, he or she is to be treated as a non-member (a Gentile or tax collector) (v.17). Jesus awards the power of keys to all the disciples (whatever they bind or loose is bound or loosed in heaven) (v.18; cf. 16:19). If two agree on earth about anything requested, Jesus promises it will be done by the Father in heaven (v.19). Where two or three are gathered in Christ’s name, he agrees to be present to them (v.20). This point suggests the vicarious presence of the risen Christ (28:20).
There is a lot of gossip and talking about others behind their backs, not just in the church but also in everyday life in society. A 2022 YouGov poll found that while 2/3 of American adults hold a negative view of gossip, think it’s bad for society, about half (51%) of us say that they have spread a piece of gossip at some point. Note how in our text, Jesus has a remedy for keeping us together. It is all about forgiveness and the power of the keys (the power given to the faithful to forgive sins and wrong doing in Jesus’ name). It should also be noted how Jesus would have us handle those doing wrong prior to forgiveness. He would have us confront them, not gossip. If you cannot work it out yourself with the person who has offended, it is good to try again accompanied by another, more neutral party. But if that fails, we need to tell it like it is, even if we lose a member over it. All of this, though, leads to the church’s task of offering forgiveness with reprimand, not with the aim of punishment. Jesus offers us a good model for keeping us together in community.
Jesus’ comments in verse 20 about his presence when two or three gather in his name offer another sermon alternative – on the spiritual nature of the church. We are reminded here that the church is more than the building or the institution, that whenever he gathers us, he is present to us. This is also a word of comfort for anyone feeling abandoned by God.
All the lessons for this Sunday offer opportunities for sermons on community, on what God does to keep us together and how we might practice community.
The First Lesson is drawn from a book so named for the Greek term referring to the liberation of the Israelites from Egyptian bondage. Its Hebrew name (meaning “These are the names”) refers to the first words of the text’s prologue. Like Genesis, the book is a compilation of three distinct oral traditions. This lesson is the priestly oral tradition’s (the p strand of the pentateuch, probably composed in the sixth century BC) version of the passover. It follows the account of the final plague the Lord worked against Pharaoh, which does not succeed in liberating the people (ch.11).
The month of Nissan (March-April) is designated the beginning of the year (v.2). On the tenth of the month, each family is to take a lamb or share a lamb with its closest neighbor and divide the lamb (vv.3-4). The lamb is to be one year old and without blemish [tamim] (v.5). Instructions are given to put the blood [dam] of the lamb on the doorposts and the lintel [mashqoph, or upper doorpost] of the houses of the people (these were the holy places of a house). The lamb was to be eaten the night it is killed, and instructions are given on how it is to be prepared and what is to be eaten (vv.7-9). The lamb is to be entirely consumed, except for the remains to be burned the next morning (v.10).
Instructions are given on the attire one is to have when eating the lamb, which should be consumed hurriedly (v.11). The hurry with which to eat the meal is in commemoration of Israel’s hasty exodus. Passover is explained, how Yahweh would strike down the first born of all living things in Egypt, but the blood on the door posts would be a sign for him to pass over [abar] the house so the plague would not destroy them. The gods of Egypt will also be judged (vv.12-14). Henceforth the day was to be one of remembrance/memorial [zikkaron], a celebration of perpetual observance (v.14).
This lesson is a story of freedom, how God set the people of Israel free and so sets us free today. But according to a Harris Poll in the late 1990s, most Americans (92%) thought their rights were under siege. 47% of us thought that equal justice was not available. And a 2018 NBC News poll revealed that 64% of us think racism remains a problem. Little has changed since these polls were taken. Help the congregation also recognize the lack of freedom afforded to African Americans, immigrants, gays/lesbians, and immigrants. But then we need reminders that many in the middle class are trapped by inflation, mounting debt, and a changing economy. God promises us in this text freedom, a fresh start is coming down the road! But in celebrating this hope and taking heart from it, it is crucial to note that the people as a whole, the community, is saved, by God, not just individuals. We are reminded that with God, freedom is a communal affair, that he has promised to set us free. This provides an opportunity to highlight in this sermon the importance of the church. But no less should sermons remind us that as long as we remain divided, we can never have freedom, that the hope of freedom that the exodus brings is us a freedom for us all.
Romans 13:8-14
In the Second Lesson, Paul begins to terminate his letter of introduction to the Roman church with a discussion of love fulfilling the law and the imminence of Christ’s Second Coming. The apostle first urges the Romans to owe nothing to anyone except for love [agapao] to one another, for whoever loves fulfils the law [nomos] (v.8). The commandments, it is said, are fulfilled by love (vv.9-10). Now is the time to awake, for salvation [soteria, also meaning safety] is near [egguteron], Paul proclaims (vv.11-12a). The faithful are urged to lay aside works of darkness, putting on the armor of light [phos], living honorably and not in sin (vv.12b-13). He urges the faithful to put on [enduo, literally “clothe”] Christ, making no provisions for the flesh (v.14). Clearly Paul here indicates belief that the eschaton (or Christ’s Second Coming) is near at hand.
The Beatles sang “All You Need is Love.” Our lesson seems to echo these sentiments, and yet Paul reminds us that it takes more than love. To have love, we need Christ, who sets us free from all the demands of the law, free from the demands that we and others arbitrarily put on us. When we are clothed with Christ, united with him, then we have the energy and the inspiration not just to live freely, but also to love.
The message could be applied to the congregation in which the sermon is delivered, to how Christ and his love for each of us transforms us into people who can’t help but love each other and those outside the church’s walls. God clearly finds ways to bring us together (and it does not happen if all we do it tell ourselves “we have to love” or “owe love” to others). Another possible direction for the sermon is to focus on the word in vv.11-12a about the urgency of the acting because Christ’s coming is on the immediate horizon. Now is the moment to receive Christ and love the neighbor, because tomorrow may be too late! Again and again, Christ finds ways to get into our lives and change them.
Matthew 18:15-20
The Gospel Lesson continues to consider the most Jewish-oriented of all the gospels, addressing an original audience that was probably Jewish Christians no longer in full communion with Judaism (see 24:20). This is an account of Jesus’ discussion of discipline among followers. Except for verse15 the account is unique to Matthew. This is not surprising, for of the gospel writers, Matthew alone concerns itself with matters of the church and how Christians are to live together.
The lesson begins with Jesus claiming that if another member of the church sins against a believer, the aggrieved is to go and point out the fault to the offender in solitude. If this succeeds, this one has been regained (v.15). If there is no reconciliation, then one or two other Christians should accompany the one offended in order that there be confirmation of what transpires by witnesses (v.16; cf. Deuteronomy 19:15). If this fails, the church [ekklesia]should be told, and if the offender still refuses to listen, he or she is to be treated as a non-member (a Gentile or tax collector) (v.17). Jesus awards the power of keys to all the disciples (whatever they bind or loose is bound or loosed in heaven) (v.18; cf. 16:19). If two agree on earth about anything requested, Jesus promises it will be done by the Father in heaven (v.19). Where two or three are gathered in Christ’s name, he agrees to be present to them (v.20). This point suggests the vicarious presence of the risen Christ (28:20).
There is a lot of gossip and talking about others behind their backs, not just in the church but also in everyday life in society. A 2022 YouGov poll found that while 2/3 of American adults hold a negative view of gossip, think it’s bad for society, about half (51%) of us say that they have spread a piece of gossip at some point. Note how in our text, Jesus has a remedy for keeping us together. It is all about forgiveness and the power of the keys (the power given to the faithful to forgive sins and wrong doing in Jesus’ name). It should also be noted how Jesus would have us handle those doing wrong prior to forgiveness. He would have us confront them, not gossip. If you cannot work it out yourself with the person who has offended, it is good to try again accompanied by another, more neutral party. But if that fails, we need to tell it like it is, even if we lose a member over it. All of this, though, leads to the church’s task of offering forgiveness with reprimand, not with the aim of punishment. Jesus offers us a good model for keeping us together in community.
Jesus’ comments in verse 20 about his presence when two or three gather in his name offer another sermon alternative – on the spiritual nature of the church. We are reminded here that the church is more than the building or the institution, that whenever he gathers us, he is present to us. This is also a word of comfort for anyone feeling abandoned by God.
All the lessons for this Sunday offer opportunities for sermons on community, on what God does to keep us together and how we might practice community.