Seventy times seven Matthew 18:21-35 Genesis 50:15-21 There is an interesting dialogue taking place between our two scripture readings today. Both speak of forgiveness – a broad, generous, unexpected level of forgiveness. Both pair someone who has a certain understanding of what it means to forgive with someone who has a very different wisdom to share. In our Hebrew Bible reading, the old story of Joseph and his brothers is retold. This is, perhaps, a less familiar part of the story, but you heard me share the story with the youngsters. Joseph’s brothers are worried that Joseph will retaliate against them for the horrific thing they did to him. He has assured them in the past that all is forgiven, but now that their father has passed away, they are unsure. Perhaps Joseph’s grace and mercy were for their father’s benefit and will now, in his absence, be rescinded. In their minds, Joseph has every right to exact revenge. Their law is clear on this point – crystal clear. If someone does something to harm you, you are justified in taking your revenge and doing the something equally nasty in return. An eye for an eye, tooth for a tooth system of justice has been prescribed for them. If someone steals a sheep from your flock, you are justified in taking one from his. All is fair. But Joseph’s brothers sold him into slavery. And Joseph is a man of incredible power and authority. Anything he chose to do to them was in his power to do. They were completely at his mercy, and they can think of no good reason why he would not demand justice. Perhaps it is because this is what they would do had the roles been reversed. So they come to Joseph, heads bowed, knees bent, tears in their eyes, terrified of what he may do in retaliation. And Joseph’s response: he weeps. After all he has done for them and the things he has said to reassure them that he bears no ill will toward them; that God had used all these things that have happened for the good and that, in fact, he and his whole family – in fact, the whole nation of Israel – have been blessed through their act of treachery, they still don’t get it. They still live in fear of their little brother. They still can’t believe that he has forgiven them. How could he? But he has and when they finally realize this, they all break down and weep. His forgiveness is overwhelming to them. Last week, we marked yet another anniversary of 9/11, and a commentary that I read on this passage from Genesis focused on that point. The scholar who wrote the commentary seems to me to have been attempting to appeal to his assumed American audience. In his comments, he claims that “forgiveness is costly. It demands repentance and should not happen without a long critical engagement between victims and perpetrators.” He goes on to explain that forgiveness cannot happen until the “perpetrator” has repented of his sins. For him, “forgiveness never comes without weeping.” I don’t agree with his assessment. He implies, as I understand him, that forgiveness depends upon the actions of the one who has wronged the other. In other words, if someone has wronged me in some way, I am powerless to forgive that person until they have come to me, apologized and assured me that something similar will never happen again. That is what repentance is – a turning away from sin. I am sure, in the shadow of 9/11, many people take comfort in this. Since those who planned and carried out the terrorist attacks that day have not repented of their actions, and in fact continue to claim they were justified, Americans have no call or reason to forgive them. They are justified in seeking their revenge and demanding justice. But how does that point of view square with our gospel reading? Peter asks a legitimate question. One to which we all want to know the answer. Remember now that this verse falls directly on the heels of last week’s lesson about how to respond if a member of the church sins against you. Speak to that person directly. If they do not change their ways – in other words, repent of their actions – go to him with two or three others from your community. If that person persists, take the matter before the whole church, and if that still does not change the person’s ways, cut off all relations with him. Remove yourself from the harmful relationship so he can do you no further harm. Have nothing further to do with that person. In the wake of this, Peter asks how many times a person should be forgiven. When he suggests 7 times, he is no doubt thinking that this is a gracious gesture, perhaps even going a bit over the top. Jesus should surely be impressed with his generosity. But Jesus shocks poor Peter once again. Not 7 times, but 70 times 7 or 77 times, depending on which translation you read. The point is not the actual number, but the abundant grace that it represents. Regardless of how many times someone has sinned against you, you must still forgive. There is no mention hear of repentance. Nothing in Jesus’ words suggests that the perpetrator has any role in this act whatsoever. Forgiveness is an act of grace carried out by the person who has been wronged. It need not have anything to do with the other person, the one who caused the harm. The reason for this is that failing to forgive a wrong – bearing an old grudge – does far more harm to the person wronged than the person who perpetrated the wrong. There is an old proverb that tells of two prisoners of war speaking after their release. One asks the other, “Have you forgiven your captors yet?” The other replies, “I will never forgive them.” The first then says, “Then they still hold you prisoner.” Science has proven that people who hold on to past wrongs, who find it impossible to forgive, suffer both physical and emotional harm. The wrongs once inflicted continue to harm them if they do not forgive. None of this has any bearing on the person who committed the wrong. If we fail to forgive, it is we who suffer. This message does not come without a word of caution. Many times I have heard stories in which this gospel message has been mis-used or abused. Most often it involves abused spouses being instructed by their pastor or priest that they must forgive an abusive partner and preserve the sanctity of marriage at all costs. “Turn the other cheek.” “Seventy times seven.” This advice completely ignores Jesus’ instructions to end an abusive relationship if the abuse continues. If you have taken all available measures to convince the person to change their behaviour – to repent of their actions – have nothing more to do with that person. Cut them off. End the relationship and remove yourself from further harm. Women have been beaten and even murdered because people have focused solely on half of Christ’s message. Christ demands that we love one another as we love ourselves. Too often, we fail to love ourselves as children of the Living, Loving God. We are not called to submit to continued mistreatment or abuse at the hand of another. But, if we fail to forgive the other, the sin against us continues, and it is we who do the harm. None of us are perfect. We have all wronged someone, and in doing so, have sinned against them and against God. We are healed when we admit and repent of the wrongs we have done and when we forgive those who have sinned against us, whether by intent or not, just as we know Christ has forgiven us. Thanks be to God. Amen. Colin Snyder September 14, 2014
Posted on: Mon, 15 Sep 2014 12:48:14 +0000
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