Gordon McPhee

                                                Matthew 18: 21-35

SO WHERE DOES THAT LEAVE YOU?

Introduction:

This morning we’re going to read in the Gospel of Matthew the passage containing the well-known statement by Jesus in response to Peter’s telling question, “How many times do I forgive a brother or sister” that we should forgive “seventy times seven”, or loosely translated, always. And as sufficient a springboard that is to discussing current topics like reconciliation, social relationships, and just plain getting along with family, I’m going to defer today to our other reading from Paul’s letter to the Romans in which he gives some very poignant and practical advice, or more appropriately, edicts, concerning how forgiveness should look in operation. Although it is a text from a Jew to Roman Christians composed some two thousand years ago, I think you would easily mistake it for the words of someone speaking to us in 2023. What is unfortunate, however; is that it is clear we haven’t listened to or applied anything Paul has said. Hopefully, the Spirit will speak to our hearts this morning and God’s word will move us to change, forgive, and accept others around us.

Sermon:

I’d like to start in the middle of the reading from Romans at verse 10, which is where the sermon title derives from, “So where does that leave you?” We’ll get back to the ‘that’ that Paul is referring to in verses 1 to 9 but starting by hopefully impressing you with the relevant importance of this message seemed reasonable. Before going on to tell you about what forgiving should look like in your life you need to be convinced, thoroughly convinced about how important this is; because I don’t think it has ever really been applied as Paul envisions it. As you’ll see, what he’s demanding of us, what Paul says Jesus is demanding of us, is very difficult and very contrary to all our usual thinking.

So where does that leave us? Well, Paul answers his rhetorical question saying “it leaves you looking pretty silly—or worse.” And why? Because “Eventually, we’re all going to end up kneeling side by side in the place of judgment, facing God.” Doesn’t that just strip away all our petty arguments that support our reasons for being the way we are? Our excuses and explanations. Exactly what do you think you are going to tell God who has walked beside you all of your life, who knew you before you were conceived, who sees clearly the things you have thought, said, and done, and not just the things you have hidden from others, but also all the mountains of things you have hidden from yourself? It’s like a two-sided coin. Yes, we can take comfort looking at the head side consoling ourselves that God knows and understands and in Christ Jesus forgives, but there is also the tail side. God knows every criticizing, mean, and ingenuous thought we have ever had. Oh, it's a humbling thought and I pray Jesus was only being metaphorical when he told Peter to forgive seventy-times-seven, for I know I will need far, far more than 490 chances to be forgiven. As Paul explains, “Your critical and condescending ways aren’t going to improve your position there one bit.” No, not one bit.

I think that is why, in the “Sermon on the Mount”, Matthew’s compilation of Jesus’ teaching, humility is a common thread throughout, especially in the beatitudes. The blessed are the poor in spirit, those who mourn, the meek, those who hunger for righteousness, the merciful, the pure in heart, the peacemakers, and the persecuted. Those humbled by God’s presence in their lives in the person of Jesus Christ and so humbly doing His will.

Paul supports his warning of a day of accounting before God by quoting Isaiah 43:25, “every knee will bow before me; Every tongue will tell the honest truth that I and only I am God.” “So mind your own business,” he says and astutely adds, “You’ve got your hands full just taking care of your own life before God.” If only we could plant that in our hearts and minds when next we think of what’s wrong with our neighbour, or boss, or church, or government, or children, or school, or spouse or… well, you know, the list is endless. We just seem to have an opinion about everyone and everything, except ourselves, of course. The one person Paul says we should be concerned about, the one person, with God’s help through the Holy Spirit, we can do anything about, ourselves, seems to be the one person we defend, forgive, and vilify with endless patience.

“So where does that leave you when you criticize a brother? And where does that leave you when you condescend to a sister?” Let’s pray it does not leave us looking silly - or worse, in the presence of God our Father.

And so what is the ‘that’ Paul is speaking of? Well, it’s both simple when you hear it, startling when you think about it, and impossible when you try to do it. “Welcome with open arms fellow believers who don’t see things the way you do.” We can all agree that we are welcoming to strangers, especially fellow believers, but what is meant by “don’t see things our way?” Exactly how different a viewpoint are we supposed to entertain? And how welcoming should we be? Certainly, with open arms doesn’t mean unconditionally, does it? Or does it? Can they become members and hold positions of authority and teach if they don’t see things the way we do?

Paul seems to anticipate all our questions by explaining, “And don’t jump all over them every time they do or say something you don’t agree with—even when it seems that they are strong on opinions but weak in the faith department. Remember, they have their own history to deal with. Treat them gently.” Notice Paul doesn’t say they are weak but that they may seem to be, to us, in our opinion. They have their own strong opinion based on their history, just as you have a strong opinion based on yours. Paul never makes this an issue about truth, the gospel, or right and wrong. The entreaty to treat them gently has no hint of condescension in it. Gently means being open to listening, and possibly learn something new that will help you grow.

The example Paul uses beginning in verse two, that of dietary concerns, may be misleading in our day, but it was a culturally and religiously loaded issue in the days of Paul. One of several things that sparked the Maccabean wars that freed Israel from the Greek Seleucid Empire in 160 BC was the enforced eating of pork. Meat was often associated with pagan worship, the best of it was used in temple worship and then sold at the market. So there was very real and divisive contention around diet and especially, as with Paul’s example, concerning the common meals celebrated amongst believers of which the Eucharist would have been part. Paul, very notably again, does not take sides with one opinion or the other. This is about who is in charge. “Do you have any business crossing people off the guest list or interfering with God’s welcome?” he asks. And in answer to our questions and concerns for our theology and religious practices, Paul reminds us of something very key to the Christian faith that we are all too ready to forget. “If there are corrections to be made or manners to be learned, God can handle that without your help.” Boy, that’s a slap in the face, isn’t it? God doesn’t need your help, your input, or your say-so. He “can handle that without your help.”

What’s the world coming to!? God not needing my help to bring Abraham out of Ur of the Chaldeans, or making Joseph vizier of Egypt or bringing his people to the land he promised to Abraham, or returning them from exile in Babylon exactly as He promised, or bringing salvation through Jesus on the cross or raising Him from the dead or establishing His church in Jerusalem or changing Paul to spread the gospel to the Gentiles, or overcoming Roman persecution to make it a Christian Empire and even making his work known in such places as St. Simeon’s Anglican Church, Lachute. And that I think hits the nail on the head when we consider why it seems so difficult for us to humble our opinions and treat others, some with far, far differing opinions, gently. Welcoming them with open arms as fellow believers.

Paul’s second example, that of setting aside holy days, also has some cultural distinctions with our own understanding but certainly, we can all grasp the implications of a suggestion to ignore Sundays, Christmas, and Easter as an attack on our entire fabric and being as a church. Yet, Paul states, “There are good reasons either way. So, each person is free to follow the convictions of conscience.” and I would add on Paul’s behalf, “If there are corrections to be made … God can handle that without your help.”

So in answer to Paul’s question “where does that leave you” he replies, “What’s important in all this is that … you … keep it for God’s sake; … to the glory of God and thank God.” What each one of us needs to be focused on is our relationship to God rather than criticizing a brother or being condescending to a sister.

We answer to God, not each other, which also means that others do not answer to us. We are not the measure of someone else’s righteousness, salvation, or relationship to God. Jesus descended from his place in heaven and “lived, and died, and then lived again” which earned for Him the right, a right we have not earned and do not have, nor could we accomplish, to be our Master. Not just my master, but your master, and the master of the person who comes into our midst who does not see things the way we do. Jesus will deal with them; that’s not your place; you are not their master. Jesus did this to save you from the tyranny of me. And to free your neighbour from the tyranny of you. For truly, as Paul expresses it, our tyrannies are petty and self-serving.

So how does that relate to our passage from Matthew about forgiveness; Paul isn’t asking us to forgive he’s asking us to not be offended in the first place. When we speak of forgiving, I think it’s a very different animal from God’s forgiveness. When we forgive it’s actually a little hollow, because the offense is still there, written in the history of our minds, it can’t be erased. If that was all that was needed, to say “I forgive you,” then God could have done that for Adam and Eve and all would have been well. But that isn’t enough. The offense must be repaid for forgiveness to be real. Which God did through His Son Jesus Christ at Calvary. God’s forgiveness is in the form of erasing the offense from history. Something we can never do, for ourselves or for each other. Jesus, who has earned the right to be our Master is the only one who can truly forgive, which is why in scripture all offense is against God, not each other. I can leave my gift at the altar and go and be reconciled to my brother or sister, but only God can forgive me, only God can forgive you. That is why we must forgive unconditionally because, between us, there can be no offense.

Amen