A Family Story: Mercy Received, Mercy Given - Rev. David Pileggi

Jesus is urgent. Repent, for the Kingdom of Heaven is at hand! But we tend to think that because we’re not bank robbers or adulterers we’re OK. But today, as we approach the holiday of The Feast of Trumpets, let the blast of the shofar wake us up to Jesus’ urgent call.

Often in Christian teaching we focus on how to get to heaven – and until then, how we can dwell in ‘heavenly places.' But the overwhelming biblical focus is that God wants to come down! Jesus teaches us practical ways that we can live in His presence now.

When Moses was 40 years old he had all of the right criteria to be used as God's instrument for deliverance. He was articulate, well educated, and zealous. However, God's timing is not our timing. By the time Moses was commissioned, he was emptied of almost everything he once was. God will indeed deliver His people out of bondage. Nonetheless, He shares His glory with no man.

In our lectionary today, we read about two midwives who refused to obey the Pharaoh’s death decree. How did they know to fear the living God more than a powerful tyrant who could bring them death? They are role models for us today and can teach us important lessons about being disciples of the Prince of Life in a culture of death.

Genesis 45 sees Joseph reveal himself to his brothers, declare his good fortune in Egypt, and promise to care for them during the following 5 years of famine. Psalm 67, sung daily between Pesach and Shavuot, prompts all the nations to praise the God of Israel for making the land yield its produce. This principle—of God blessing many people through His saving work among Israel—is invoked when Jesus meets the Canaanite mother in Matthew 15. Her claim that, “Even the dogs eat the crumbs from their masters’ table,” does not insist on her (limited) rights to table scraps; rather, it insists that God’s mercy is not a limited resource. In His house, there is plenty of bread to go around.

John the Baptist proclaimed that Jesus was the Messiah. “Behold, the lamb of God who takes away the sin of the world.” But later, he began to doubt and sent his disciples to ask Jesus, “Are you the One who is to come?” Under great duress in prison and imprisoned by his own eschatological interpretation, John was unable to see the expanding Kingdom of Heaven as proclaimed by Jesus. Like John, we too can be hampered by despair in our present circumstances, be limited by our theology, and can fail to recognize God’s agenda and the timetable of His Kingdom.

Jacob’s struggle with a mysterious figure was life-transforming and he walked away with a limp and a legitimate blessing gained without deceit. The encounter enabled him to courageously, yet humbly face his brother Esau and bring healing to a broken relationship. In that context we examine Paul’s understanding of the Jewish-Christian relationship found in Romans 11. That healing is facilitated when mercy overrides the dispute over who possesses the birthright and God’s blessing.

⁠God is already the Almighty King. But what does His kingdom look like on this oft rebellious earth? Drawing on the imagery of Ezekiel, Jesus reveals a kingdom that begins in humility, transforms the world, is worth more than every earthly treasure, and will one day bring both salvation and judgment

The kingdom of heaven isn't just some future paradise. God already reigns, but there are many who oppose Him. Why doesn't He subjugate everything to His will now? He is patient beyond our own understanding.

Soil can turn good or bad, based on the care it is given, and so it is with our hearts. A good beginning does not necessarily means a good outcome. We can turn bad soil into a richly producing one with good care, time and God’s blessing. But that is only a start. There are other soils - hearts that are producing, and in the end, God’s plan is for the multitudes as we can see in nature. In our endeavour to cultivate ourselves we’re going to face enemies, and the chief ones are condemnation, and our own flesh. Our Lord dealt with one, and we are to deal with the other.