LEADER'S GUIDE - Lutheran Bible Ministries



Light on the Lessons

Genesis 50:15-21; Romans 14:1-12; Matthew 18:21-35

Fifteenth Sunday after Pentecost (Proper 19, Lectionary 24); Cycle A; September 13, 2020

Leader Guidance

Materials Needed

+ Bibles for everyone (variety of translations often useful)

+ Lectionary sheets (very convenient if you use them in worship)

+ Chalkboard, newsprint, overhead, or another means for displaying information and recording thoughts

+ Basic reference books for use as needed: Bible dictionary, Bible atlas, concordance, a one-volume Bible commentary

I Getting Started

Discuss experiences with “Through the Week,” especially the meditation exercise. Read the lessons. Pray for the Spirit to give insight, and for concerns offered by the group. Then turn to the questions in “Getting Started.”

1. Responses will vary.

2. Responses will vary. However, the statement is generally true. Is it wrong? That depends. So long as there are many congregations nearby with different styles (charismatic, liturgical, free form, and so forth) people have a choice. But every congregation has to be careful lest it use its preferences as a subtle (and, perhaps, unrecognized) way to keep certain people out. Outreach and evangelism is, after all, a congregation’s chief dynamic.

3. Responses will vary. More than a few folks have trouble receiving forgiveness or love, or forgiving themselves. If we really embrace the absolution after our confession of sin, we wouldn’t experience the lingering guilt that many of us do.

II Check the Texts

1. Genesis 50:15-21

A. Most likely, participants can reconstruct the outlines of the story from memory. If not, skim chapters 37-50 if time permits, or summarize the story yourself.

B. The change was the loss of the father, Jacob. Perhaps the brothers felt that Joseph was withholding his anger for the sake of their father. Now that Jacob was buried, would Joseph release his (justifiable) anger? That may explain why they address Joseph first by hiding behind Jacob’s words.

C. The brothers were contrite. They flung themselves on Joseph’s mercy. From a literary standpoint, this ends the story on the same motif with which it began, in 37:5-11.

D. God’s overall purpose was to preserve Israel as a people. Joseph’s capture and rise in Egypt’s government enabled him to feed his people when famine struck.

E. Joseph is declaring God’s providence, which is the theme of the whole Joseph story. By God’s grace, good results can come from seemingly bad events. Joseph’s forgiveness was based on his understanding of God’s providence. Discuss this issue: Would Joseph have been so forgiving if his brother’s actions had resulted in total disaster for him personally and for his family?

2. Romans 14:1-12

A. Most likely the “weak” were Jewish Christians with scruples against meat sacrificed to idols. They were not intentional vegetarians in the modern sense. Paul likely did not use the term pejoratively. He urged their welcome because he was convinced that the Christian community was open to all. Much of Paul’s correspondence deals with the issues arising from creating community out of diversity.

B. As Jesus taught, we should become like servants to each other, because in the end we are all servant of the Living God.

C. “Days” would refer to Jewish interest in Sabbaths, new moons, and other special days. These were prominent in the life of Jews and were sometimes carried over when they became Christians. (For Gentiles, the same carry-over effect would be seen in their fear of unseen powers and astrological rulers, which Paul addresses in Romans 8:37-39 and elsewhere.)

D. All we do serves God. You don’t have to celebrate days, but if you do, do it to honor God. Eating meat doesn’t make you better than one who does not, but eat in honor of the Lord. In the end, we totally belong to the Lord for whom we live.

E. Responses will vary. How about “Since we all face the judgment of God, why sweat the small stuff now”?

F. Matthew 15:16-20 seems closest to what Paul is saying. Still, if others make different choices, it will be fun to hear their reasons. See what the group as a whole concludes.

3. Matthew 18:21-35

A. The NRSV applies this issue to “another member of the church.” Other translations (RSV, NIV, Moffatt, TEV) have “brother.” The CEV translates “my follower.” The Greek word is “brothers,” which always means followers of Christ and includes, of course, female followers. The NRSV translation avoids sexist language but its use of “church” in the mouth is Jesus seems premature. In any case, this advice on forgiveness is not applied to the world in general. The numbers are not literal; forgiveness is infinite. However, that is contradicted seemingly by verses 15-17 which foresee a point where only rejection is viable. Genesis 4:24 has the same numbers, which may have become traditional, but it deals with vengeance rather than forgiveness.

B. There are many ways to express the meaning of this parable. One might be: “You’re forgiven, so forgive.” The parable does seem to speak more about the character of the King than generalities about the kingdom.

C. The ethical principle is that we respond to God’s actions; as God does to us, so we do to others. This is a responsive ethic wherein our actions are defined by God’s gracious actions toward us.

D. This suggestion arises from the realization that Matthew likes to see the wicked punished in a clear way. Thus, he has the ungrateful servant sent to torture. The verse does reflect the Lord’s Prayer, “Forgive us…as we forgive others.” Take that literally and it’s a scary thought: If we don’t forgive others, God won’t forgive us.

III What Does It All Mean?

1. Responses will vary.

2. This is worth discussing. Many believe this, but in reality all does not work out for the good. We live in a sinful world, and that brings risks.

3. Responses will vary. Mostly, we seek God’s guidance in prayer. We consult other Christians for their opinion, which is a kind of check. It’s very easy to confuse our desires with God’s direction for us. However. a deep inner desire (a burning in the belly) may well indicate a direction God would have us go. In any case, we move with caution.

4. For some reason only God knows, God does not control everything in a sinful world. When bad things come to us, it does not mean that God sent them. God wills only good for his people, but as we live in a sinful world, we also experience chance, risk, and many hurtful things.

5. This could lead to a good discussion. We need to make judgments about right or wrong, of course. We need, however, a deep sense of humility, as in a prayer, “Lord, I judge; forgive my judgment.”

6. Another interesting discussion. One guess: In the US culture, at least, legalistic religions have had a lot of influences and this has affected even secular culture. Another view: We love to restrict and punish ourselves. Still more: We are terrified of freedom, perhaps as an unacknowledged recognition of the sinful, broken nature of humanity, a concept that secularists do not acknowledge openly.

7. Responses will vary. Forgiving self is very difficult for many people. What a release we could experience if we truly believe that Jesus died to forgive me.

IV Into the Week

Encourage participants to do #2 and continue with #3.

Copyright © 2020, Lutheran Bible Ministries. All rights reserved. Permission is granted to make photocopies for use in church-related study groups.

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