February 20, 2022 – Seventh Sunday after Epiphany

To better understand the part of Joseph’s story in our first reading today, it would be helpful to read his whole story as recorded in Genesis chapters 37 and 39-50. These chapters present to us the inner character and personality of Joseph. Joseph’s dreams, indicating that his entire family will bow to him, put him at odds not only with his brothers, but with his father Jacob as well. The brothers’ deadly plan is thwarted when they heed the suggestion of Reuben, their elder brother, that they throw Joseph in a pit. That way they could pretend he had been killed by a wild animal, getting rid of him without shedding his blood. Judah, the fourth eldest, suggested they could make some money by selling him to the Ishmaelites. Hoping to save Joseph’s life, Reuben returned to rescue him, but found the pit empty. Unknown to Joseph’s brothers, the Ishmaelites later sold him to the Egyptians. Joseph’s dream later came true and he became second only to the Pharaoh himself. How could anyone (Joseph, his brothers, or his father) have known that this turn of events would be a blessing for all of them?

In Joseph’s story, reconciliation is at the forefront. Of the thirteen chapters of Genesis that tell his story, four of them (42-45 and a portion of 50) cover his reconciliation with his brothers. In a world much in need of healing and reconciliation, we find lessons on reconciliation, both for our personal and communal lives. Joseph’s story reminds us that reconciliation is possible in even the worst of circumstances. Although his brothers mistreated him, Joseph sought reconciliation with them. No matter what happened in the past, Joseph and his brothers know that relationship is key. They choose not to let the past stand in the way of reconciliation. The text notes: “Then Joseph said to his brothers, ‘Come close to me.’ When they had done so, he said, ‘I am your brother Joseph, the one you sold into Egypt! And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you” (Gen 45:4-5).

In today’s world, so much is said about reconciliation, but many often would want to avoid the truth – facing and dealing with the past. There may be no healing, no moving forward until the wounds of the past and their effect on the present and future are openly, honestly, and truthfully addressed. Reconciliation involves action, not just words. Joseph played his part by taking care of his family. His brothers did their part admitting that they had mistreated Joseph and honoring Joseph’s request to bring the family, including their father Jacob, to live in Egypt. Above all, Joseph recognized God at work in his life. He understood that everything that happened brought him to this moment of reconciliation and made it possible for him to bless many, including his family, Egypt, and nations beyond. Today, in a world with so much pain, and division (racial, religious, political, economic, social), reconciliation is as necessary as it was in Joseph’s day.

The instructions in today psalm speak both of what we should do, and how we should relate to God. The commands are to trust in the Lord, do good, delight in the Lord, commit our ways to the Lord, be still before the Lord, and wait patiently for the Lord. Just as we are supposed to refrain from anxiety and from furious wrath, we are supposed to actively seek a state of patient stillness as we put our trust in the Lord. To do this, the focus of our mind should not be on the wicked but on God and God’s promises.

The preceding sections of this chapter of Paul’s letter draw attention to the significance of the resurrection to Paul’s ministry, to the gospel that he preached, and to the believers’ faith in Christ. In this letter, these words come alive: “Christ has died. Christ is risen. Christ will come again.” These are the words we echo as a community of faith each time we gather to celebrate the Sacrament of Holy Communion. They are not empty words, nor mere ritual recitals. They point to what has happened, and they speak to what will happen. Our Christian faith assures us that when Christ comes again all will be raised, and the living will be transformed.

In affirming a bodily resurrection, Paul argues that resurrection is not the resuscitation of decayed bodies, but the transformation of the body into one that has not been corrupted by the powers of sin and death. The language that Paul uses to explain the transformation is in glaring contrast to bodily existence as we now understand it — perishable rather than imperishable, weakness as opposed to power, dishonor as opposed to glory, and natural versus spiritual. This resurrected body of Paul’s world sounds glorious, far from the image of a decaying corpse. Although this passage may not answer all the questions about resurrection, it does affirm that the bodily resurrection is central to our Christian faith. Paul’s language and experiences are limited ­– as are ours – but this text invites us to reaffirm our faith in both the revelation of the risen Christ and the mystery that awaits us when Christ returns.

Today’s verses from Luke’s Gospel are a continuation of the “Sermon on the Plain.” The passage does not offer a full list of ethical sayings for the community, but mentions several examples of mercy in action within a community. It offers guidance in how Luke’s audience can live and witness faithfully within their contexts. In the world as Luke knew it, many people believed that the community was to imitate its leader. Jesus draws on this principle as he says to be merciful as God is merciful. Mercy is releasing people and circumstances from recrimination with compassion and forgiveness. This passage is set in a socio-economic situation in which many people were exploited, lived in poverty, and struggled to survive. Systemic economic change would occur only at the second coming, but in the meantime, the ‘golden rule’ of Luke 6:31 applies: “Do to others as you would have them do to you.”

Instead of responding to various forms of threat with corresponding retaliation, Christ calls for attitudes and actions that seek the good of the other, which builds up the community. Luke’s non-violence in this passage thus goes beyond non-retaliation. The disciples are to take positive steps that promote the well-being of the parties with whom the community is in conflict.

We need God’s grace in order to live out the words, “But love your enemies, do good, and lend, expecting nothing in return” (Lk 6:35). How can we love our enemies when everything we feel inside us about them makes us want to hurt them back as they have hurt us? Jesus is not telling people to remain victims but to find new ways of resisting evil, ways that are grounded in compassion and righteousness rather than in returning violence for violence.

We are being invited by Jesus into forgiveness, into a deep, unlimited and radical kind of forgiveness that we can fully appreciate only when we have been on the receiving end of it. Any of us, all of us, each of us, can experience the extraordinary peace and healing that comes from letting go of bitterness and letting go of anger. Because when we let go, the peace of God that passes all understanding flows into our hearts and minds through Jesus the Christ, the Son of the living God.

Forgiveness means release. Forgiveness is not about pretending that the harm never occurred. It is not about excusing behavior that causes harm. We have to acknowledge the harm before forgiveness can happen. However, it is about releasing anger, and releasing our desire for revenge as a response to the harm done for us. In the psalm we are reminded of the transitory nature of evil. Light will always overcome darkness. Goodness will always overcome evil. We need to embody the call of Jesus to love our enemies. Like the Psalmist says, we need to change our attitudes in order to enable us to reaffirm our faith in God, to focus on God rather than focus on the evil around us.