The Lord Giveth and the Lord Taketh -- A Lectionary Meditation
Joshua
3:7-17
1
Thessalonians 2:9-13
Matthew
23:1-12
The Lord Giveth and the Lord Taketh
In
Luke’s Magnificat Mary celebrates God’s prerogative of humbling the proud and
lifting up the humble. Such a sentiment
is, of course, not uncommon in the biblical story. God is often at work leveling the playing
field, attending to the needs of the poor and marginalized, while bringing the
rich, the proud, and the powerful to account.
We may wonder how this actually happens in real life. The high and mighty continue to get higher
and mightier (Bernie Madoff being the exception to the rule), while the poor
and the middle class continue to struggle. News came out this week that suggests that
over the past thirty-plus years the income of the top 1% of earners increased
by 275% while the rest of us stumble along with growth rates around 10% to 20% (all
in 2011 dollars). We may be wondering
what God is doing, but the message remains clear – God is on the side of the
poor and the marginalized. So, be
careful. Don’t get too haughty and
proud. Your day may come.
There
is something of that message here in these passages, though it’s more
subtle. Here there is a sense that God
is the one who lifts up and honors, especially when it comes to bearing witness
to the works of God. Here the focus is
on the quality of one’s witness to the things of God, and God’s attestation of
that witness. The three texts before us
do not explicitly address any economic imbalances, but they do suggest that one
would be wise to let God do the exalting, lest there be a humbling in the
future.
Over
the past few months we have been moving through the biblical story from Abraham
to Jacob to Joseph and on to Moses. We
have seen the people of God become enslaved in Egypt and then delivered through
the Red (Reed) Sea, across the desert, to the edge of the Promised Land. In the most recent set of readings, we heard
the story of Moses’ death. Although
Moses could look into the Promised Land from the top of a mountain, he couldn’t
cross over the Jordan (Deuteronomy 34). In
this reading from Joshua 3, the next step in this long journey will
commence. The realities of slavery are
to be left behind as the people enter the Promised Land, and they will do this
with a new leader going out in front of them.
The call of Joshua comes from Yahweh, who says to Moses deputy: “I will begin to exalt you in the sight of
all Israel, so that they may know that I will be with you as I was with Moses”
(3:7). It may have been assumed that
Joshua would succeed Moses, but at least in this story, Joshua must receive
God’s affirmation before assuming that mantle.
It was his choice, of course. He
could have gone ahead without God’s affirmation, but would he have
succeeded?
How does God affirm
Joshua’s calling? It is with acts of
power – the parting of the River Jordan and the driving out of the Promised
Land the current Canaanite inhabitants. Yahweh
instructs Joshua to command the priests to carry the Ark of the Covenant to the
edge of the river, and then step into the river. As they move toward the center of the river, the
waters coming from the north will be stopped allowing the people walk across on
dry land. As with the previous crossing
out of Egypt, this took faith, and by faith I mean trust, that God will be true
to God’s word. Joshua must trust God
will act. If God doesn’t act, Joshua’s
leadership will be undermined. The
Jordan might not be the deepest river in the world, but that’s not the
point. The point is that the people need
this sign to give them courage to enter the Land, to know that God was with
them in the venture. Joshua heeded the
call, considered the choice, and allowed God to exalt him in the sight of
Israel, so that he might lead Israel as had Moses.
As we ponder this
story, and celebrate God’s engagement with the people, we must consider the
dark side of the story. In these verses
we see the seeds of genocide being planted.
Not only will God exalt Joshua to leadership, but according to this
story, God will wipe out the current residents.
It is a reminder that we must take these stories into our lives with
great care. We must ask the question –
what does this say about God? In this portion of the story, however, the
people take the risk, act in faith, and follow Joshua’s leadership, and cross
the river into the Promised Land. The
journey out of slavery has come to an end.
Now it’s time to build a new life as God’s people.
From
the story of God’s call of Joshua to leadership of the people of Israel, we
turn to Paul’s first letter to the Thessalonians. Paul continues his reflections on his ministry
among the Thessalonians. What looks to
be defensiveness, may simply be a reminder of the connections that that exist
between him and them. He speaks of it in
parental terms, noting that they had encouraged and pleaded with them to live
lives worthy of their calling to be people of God. He also reminds them that they had done
everything they could to keep from being a burden to them, all so that their
message, their witness, might have greater credibility among them. They do this because God is in the
witness. The key here is that the
Thessalonians had received their word as God’s word. The church in this community had recognized
God speaking through the words of Paul.
The lifting up and honoring Paul here is more subtle, but the people
discern this authorization of the message.
With this authorization in mind, Paul invites the church to be imitators
of the churches of Judea who have remained true to their calling despite
persecution. They have suffered, and
offer an example as to how to endure the suffering. When we hear this word about the two sets of
churches, I think it wise to recognize that whether Jew or Gentile, there will
be resistance to the message. We must be
careful when we hear a text like this to not allow it to color our vision of
Judaism, so they become the enemy. But
in this context, it would appear that there is resistance to the Gentiles
receiving the word of salvation. But the
message has gone out despite the opposition, and therefore the Thessalonian
church is now Paul’s joy and crown.
In
the Gospel lesson from Matthew 23, Jesus critiques the Scribes and Pharisees –
one group of religious leaders with whom Jesus has issues. Jesus doesn’t discount their teachings. Do what they say, Jesus admonishes. Just don’t do as they do. They put heavy burdens on the shoulders of
the people, but don’t do anything to lift them.
This is a regular criticism on the part of Jesus. We know now that some of this critique of the
Pharisees may have eventuated from a later turf war. But the message that we might take from this
concerns not the attitudes of the Pharisees, but our own. How do we act, especially those of us who are
clergy, when it comes to “putting on the Ritz?”
When I see the word about seeking the best seats, I think of those
clergy parking spots that many churches have set aside – so the pastor can park
closest to the door. What’s that about? And as for the titles – do we relish them? Are they important to our self-esteem? Do we glory in being called Father, Teacher, Doctor,
Reverend, Pastor, Professor, etc? If we
do, then the word is clear -- be careful, for we have but one teacher – the
Messiah. As for the rest of us – the
greatest will be the servant. Those who
seek to exalt themselves will be humbled, and all who humble themselves will be
exalted.”
Joshua, Paul, Jesus,
all receive their exaltation not from themselves, but from God. God is the one, after all, who humbles the
proud and lifts up the humble!
Comments