September 27 Sermon: “Delight in Our Weaknesses” with Rebecca Warren

When I was five years old, I started first grade. The first six weeks were di?cult and I professed being ill every Monday morning — too ill, in fact, to go to school. On a Monday morning, six weeks into this cycle, my mother came into the living room and sat beside me on the sofa. “Is there something wrong at school?” she asked. Of course I hesitated before whispering “Yes.”

“What is wrong?”

Again, I hesitated before finding the courage to say, “I’m afraid of making mistakes.”

“Honey, that’s why you go to school. You go to learn from your mistakes!”

She sounded so sure.

“But,” I said, “if I make too many mistakes, I won’t get into the college of my choice.”

She did not laugh. And I went to school the next Monday.

*

The scripture shared today comes from the 12th chapter of 2 Corinthians. At this time in Paul’s ministry Corinth is a “new city”:

• It was founded by order of Julius Caesar in 44 BCE;

• It was an ethnic mix of Syrians, Egyptians, Greeks, and Jews;

• It was a prosperous seaport city, the capital of the province which included the city of Athens.

• It was a judicial seat; and

• Every two years, Corinth hosted the Isthmian Games in a stadium that held 15,000.

Paul’s Ministry in Corinth:

• Probably began in 50 CE when he took lodging with the husband-wife team, Aquila and Priscilla, both Jews and tent-makers.

• He preached in the synagogue every Sabbath but when some of the members opposed his preaching, Paul withdrew and preached in a private home.

• An interesting note: The President of that synagogue later converted to Christianity.

• Paul probably spent 18 months on this first visit before leaving the city.

• In his absence new converts were confused and sought Paul’s advice on issues including marriage, food sacrificed to idols, spiritual gifts, etc.

• Therefore, Paul’s letters to the Corinthians are instructive as he shares his thoughts on what it meant to be a new “being in Christ.” The social and ethical implications were numerous, for example the sharing with the have-nots at the communal meal.

Like First Corinthians, a compilation of letters previously sent to Corinth, 2 Corinthians is a compilation of at least three letters:

• The Scripture read today from the 12th Chapter of 2 Corinthians is thought to have been in the first letter. This means that the previous chapters in 2 Corinthians make up the second and third letters.

• Today’s scripture from Chapter 12 is about Paul. Even when he writes, “I know a man in Christ,” he is talking about himself. And even though he has had visions and “heard inexpressible things,” he had been “given a thorn in the flesh” that he sought to have God remove. But when that torment remained, Paul heard God say, “My grace is su?cient for you, for my power is made perfect in weakness.” Paul believed that God, like a lever, could move all things, could make all things possible in spite of our weaknesses. But God did not remove that thorn and by not removing it, Paul saw himself at the mercy of a God whose “spirit was su?cient.”

• Paul is defending himself against the teachers who have come to Corinth and have undermined him and his message. Paul calls these individuals “super apostles” because they are “false apostles, deceitful workers”. They are “masquerading as apostles of Christ.” Therefore, Paul is quite combative.

• In contrast to the lack of adversity these “false apostles” had endured, Paul itemizes the a?ictions he has su?ered as an apostle. This is called “Apostolic A?iction”. As an apostle, Paul has been imprisoned, flogged, stoned, shipwrecked and he has faced bandits, swollen rivers, hunger, thirst, cold, and exhaustion.

Let’s bring Montavilla UMC into this sermon. I think Paul would have commended you.

• He would have commended how you take care of each other, how you practice “neighbor-love”, how you share food and space and ministry with those whom society does not treat well, and how you try new arrangements and seek meaningful ministries.

• For example, In realizing that our budget figures were in “the red” and our church building was under-utilized, you sought renters who could compensate for our deficiencies. The building now cares for those who are immigrants and worship here, are houseless, are poor, and are critically judged by many.

• You have acknowledged your weaknesses when deciding that the congregation was too small to care for a building this size, that we do not have members who can repair the heating system, paint the steeple, or install new windows.

• You have chosen not to spend down the Endowment Fund to repair this aging building.

• Our weaknesses are working with others to build a new building that will not only provide housing but safety and hope. And at the ground level of Las Rosas Nuevas, will be the worshipping center for this congregation whose delight in their weaknesses and their belief in God whose “spirit is su?cient” made the housing project possible. Paul would commend you.

About these weaknesses:

• When we recognize our weaknesses, we are saying that we are not perfect. No surprise there! Both Paul and John Wesley would agree with that appraisal. Together we “aim for perfection.” But, a lack of perfection, or imperfection, —can strengthen relationships as well as allow God’s Spirit to move through us.

• When we share our weaknesses with each other, we become vulnerable.

• Dr. Brené Brown in her book THE GIFTS OF IMPERFECTION, explains that this honesty takes courage — a word that comes from the Latin cor which means “heart”.

• Courage originally meant “To speak one’s mind by telling all one’s heart.” To be honest is to be vulnerable. In this community that professes to be Christian, admitting imperfections and being vulnerable are essential; both testify to our need for each other and for Christ’s redemptive power. It helps to remember that each of Jesus’ apostles had a weakness.

• Our community has built Connection which Dr. Brown says “is the energy that exists between people when they feel seen, heard, and valued. Being vulnerable and feeling valued lead to a connection that can be honest about its strengths and its shortcomings. We are a connection. In comparison to a mega-church, it is a small connection, a humble one. And the reality that we are forging ahead, in spite of our weaknesses, confirms Paul’s exclamation, “I delight in weaknesses.”

These weaknesses include not-so-serious imperfections like leaving a day’s worth of dirty plates in the sink or not finishing the latest Debbie McComber book. Imperfection has gradients. At one end, the not-so-seriousimperfections can be idiosyncratic, occasional, and relaxing; they don’t derail us but restore our spirits and relax us.

At the other end are torments. Between these two fall the thoughts and feelings that disconnect us from others, such as resentments, regrets, anger, shame, compulsions, disappointments, and anxiety. These imperfections demand courage to address and a healthy dose of love-filled guidance. Such guidance led a 5-year old anxious first grader who was afraid of making mistakes to becoming a college instructor forty-three years later.

Our courage and connection most likely will lead to Las Rosas Nuevas. But let’s say that a disappointment intervenes and the housing project does not develop and we retain this building. Of course, we would pray and appeal to God to lift this setback and/or to point us toward a new way. In that circumstance, Paul’s words could reassure us.“For when I am weak, then I am strong.” When we are weak, we are strong because “God’s grace is su?cient for us.” God will always work with our weaknesses, and for this assurance we can shout Alleluia.

September 20, 2026 Exegesis: “What’s Fair” with Rev. Heather Riggs

Matthew 20:1-16

“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2 After agreeing with the laborers for a denarius for the day, he sent them into his vineyard. 3 When he went out about nine o’clock, he saw others standing idle in the marketplace, 4 and he said to them, ‘You also go into the vineyard, and I will pay you whatever is right.’ So they went. 5 When he went out again about noon and about three o’clock, he did the same. 6 And about five o’clock he went out and found others standing around, and he said to them, ‘Why are you standing here idle all day?’ 7 They said to him, ‘Because no one has hired us.’ He said to them, ‘You also go into the vineyard.’ 8 When evening came, the owner of the vineyard said to his manager, ‘Call the laborers and give them their pay, beginning with the last and then going to the first.’ 9 When those hired about five o’clock came, each of them received a denarius. 10 Now when the first came, they thought they would receive more; but each of them also received a denarius. 11 And when they received it, they grumbled against the landowner, 12 saying, ‘These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.’ 13 But he replied to one of them, ‘Friend, I am doing you no wrong; did you not agree with me for a denarius? 14 Take what belongs to you and go; I choose to give to this last the same as I give to you. 15 Am I not allowed to do what I choose with what belongs to me? Or are you envious because I am generous?’ 16 So the last will be first, and the first will be last.”

 

Tuesday I met with some city staff and police to talk about the issues that are happening on our church grounds, and I was offered a choice.  The police are willing to help trespass everyone or no one. 

Quite frankly, that’s not fair.

According to repeated research, about 70% of our unhoused neighbors are doing their very best to get off the streets.  Most of our unhoused neighbors are working or on disability and will be back into housing within 6 months time.  Only 30% of our unhoused neighbors are what some people call, resistant to services.  People whose addiction disorder or other mental illness has completely taken over their minds, or whose criminal history has left them permanantly outside of civilized society. 

So because we are dealing with problems caused by 2-5 people who are a part of the 30% of people who are hard to help, the police told me that the requirement for trespassing these 2-5 people is trespassing everyone.  

I have to be willing to trespass the person who is sheltering under our porch on their first night of being unhoused, and the person who is too mentally ill to recieve help, but is otherwise harmless, in order to stop the problem people who are making threats and doing harm.

It’s not fair.

But life isn’t fair.

So I made the decision.

So often in this world unfairness comes in the form of the innocent bearing the consequences of bad actor’s behaviors, doesn’t it.

Its like being in gradeschool and the teacher keeps the whole class in from recess because 2 students were talking during the lesson.

We’re used to unfairness resulting in increased suffering.

We’re not used to unfairness that results in increased benefit.

In today’s scripture reading Jesus shares another parable – so not a true story – a teaching story.

A teaching story about the unfairness of God’s Grace.

We just read the story, and honestly, there’s no complicated linguistic or cultural issues in this story for me to exegete, so instead I’m going to reframe this story, using a picture of my son Aelric.

The Kingdom of Heaven is like a manager in a tech company who needs a team to complete a very important project by the end of the day.  So the manager goes into the cubicles first thing in the morning and finds my son, Aelric, who is a firmware engineer 2, ready to work and Aelric gets to work right away debugging the code.  

The manager doesn’t really understand computer engineering, so he just keeps adding people to the team as they come in.  The manager brings in someone from the cafeteria to keep the team fed and hydrated for as long as the project takes.  The manager, accidentally brings in a couple software folks because this manager  doesn’t even know the difference between software and firmware!  The manager just keeps grabbing random people throughout the day, all day long, even up to the last hour of the day and adding to the team anybody the manager thinks might be helpful!  Even people from hardware, marketing, sales and custodial!  

At the end of the day, right on the dot of 7pm the project is finished and the manager rewards the team with a $10,000 bonus for every single member of the team, even the custodian who was added in the very last hour to manage the mess so the rest of the team could keep working.

Now when the first few engineers who did the majority of the work and had been working non-stop all day saw that everyone on the team, even the people who joined the team in the very last hour, got the same $10,000 bonus that they did, they were a little upset and went to the manager to complain.

Look, we’ve been here all day and we did the lion’s share of the work.

It’s not that we don’t appreciate the help, especially from the kitchen and custodial, but why should people who barely worked on this project get the same bonus as those of us who really made the project work?

Then the Manager responded,

 ‘Friend, I am doing you no wrong; did you not agree to do this work before you even knew there was a bonus? 14 Take what belongs to you and go; I choose to give to this last person the same as I give to you. 15 Am I not allowed to spend the personel budget for a rush job as I see fit? Or are you envious because I am generous?’ 16 So the last will be first, and the first will be last.”

Which makes you more upset?

And you don’t have to raise your hands.

Just listen to your gut reaction –

Which makes you more upset?

Innocent unhoused people being tresspassed along with guilty ones?

Or

A custodian and a couple of folks from sales getting a $10,000 bonus for work they didn’t really do?

Our whole culture has taught us to:

 accept injustice towards those who didn’t earn the consequences

 and 

to resent generosity towards those who didn’t earn the rewards

This isn’t something that we decide to do or we think about.  

It’s what we have been taught to accept since we were children.

Only one person getting the reward, but everybody gets the punishment

Is not any more fair than 

everyone getting the reward and only the guilty being punished.

And yet, we have been enculturated – socially conditioned, and taught, that it is acceptable to share punishment, but not to share success.

So here’s Jesus

 questioning that viewpoint.

Here’s Jesus using a story to say, in the Kingdom of God, everyone shares in God’s abundance.

This is a teaching that shows up in many places in the Bible from the year of Jubilee in Leviticus to the book of James, and yet, it is so opposite of the way the world has always worked that it feels unfair.

Evangelicals struggle with the question:

What? Do you mean the person who confesses Christ on their deathbed will go to heaven, no matter what horrible things they have done?

Mainline Denominational church members struggle with the question:

What?  Do you mean the person who just joined the church gets the same care and consideration from the Pastor as I do when my family has contributed to this church for 4 generations?

White Christian Nationalists struggle with the question:

What?  Do you mean that some immigrant burger flipper should get paid the same living wage that I get paid at the factory?

Even though we all know that God is abundantly generous, we all struggle in one way or another with the radical unfairness of God’s Grace.

Friends, don’t be too hard on yourselves.

Even the original Christians who met Jesus in the flesh struggled with the radicalness of God’s Grace.

In 1 Corinthians chapter 11 Paul, and we do think it was the authentic Apostle Paul, reprimands the believers for how they practiced communion

21 For when the time comes to eat, each of you goes ahead with your own supper (that is your own potluck dish), and one goes hungry and another becomes drunk. 22 What! Do you not have homes to eat and drink in? Or do you show contempt for the church of God and humiliate those who have nothing?  (1Cor 11:21-22a)

The first Christians weren’t better than us and we aren’t better than them.  We’re all just people living in an unfair world.

So as we come to the table of Grace, let us be reminded that God’s Grace is not fair.

Thanks be to God!

God’s Grace is abundantly unfair!

In the Kingdom of God, those who haven’t put in the work.

Those who just got here.

Those who have nothing to offer.

And those who have given everything they have.

Everyone 

shares in the benefits of the Body of Christ.

Everyone matters.

Everyone is worthy of daily bread.

The Kingdom of God is totally unfair in the best way.

23 For (Paul) received from the Lord what I also (share with) you, that the Lord Jesus on the night when he was betrayed took a loaf of bread, 24 and when he had given thanks, he broke it and said, ‘This is my body that is for you. Do this in remembrance of me.’ 25 In the same way he took the cup also, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

September 13 Exegesis: “Grace vs. Anxiety” with Rev. Heather Riggs

Matthew 18:21-35

21 Then Peter came and said to him, “Lord, if my brother or sister sins against me, how often should I forgive? As many as seven times?” 22 Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.

23 “For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him, 25 and, as he could not pay, the lord ordered him to be sold, together with his wife and children and all his possessions and payment to be made. 26 So the slave fell on his knees before him, saying, ‘Have patience with me, and I will pay you everything.’ 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow slaves who owed him a hundred denarii, and seizing him by the throat he said, ‘Pay what you owe.’ 29 Then his fellow slave fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ 30 But he refused; then he went and threw him into prison until he would pay the debt. 31 When his fellow slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, ‘You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow slave, as I had mercy on you?’ 34 And in anger his lord handed him over to be tortured until he would pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.”

As we talked about last week, the context of chapter 18 is Tsadikah. Tsadikah- is a Hebrew word that is usually translated: Righteousness, but really refers to the complicated intersection of Justice and Mercy.  

The Lectionary Committee ended last week’s reading at verse 20, but I decided to extend it 2 more verses, so this week we are picking up at verse 21, even though we looked at it last week, because verses 21 and 22 are the question that the parable is meant to answer.

To review – Peter’s question in verse 21 is a reflection of the reality that even when we communicate really, really well, sometimes people don’t choose to do the right thing.  And sometimes, even though we have come to a resolution, forgiveness takes time.  The bigger the hurt and the longer the duration of the harm, the longer it’s going to take for forgiveness to come to completion.  Completion being the spiritual meaning of the number 7 in Hebrew thought, because on the 7th day creation was complete.

But of course, Jesus never just answers the question. Jesus had this really frustrating habit of turning the question around.

Starting with verse 23 Jesus explains that what he is about to say is a parable, not a true story.  Note where Jesus says, “the kingdom of heaven MAY BE COMPARED to.

But also, the word translated as “king” actually means, “lord.”  In the first century, “lord” was a common title for any kind of person in authority, from a landowner, to the title of a Caesar – “Our Lord and Savior.”  Calling Jesus Lord, was a very political statement for the first century – akin to the Barmen Declaration of 1934, where a bunch of German clergy stated that Jesus is our Führer and no one else.

The author of Matthew choosing the word “lord,” is a pretty spicy start to this parable, so I wonder if the interpreters chose King to soften this or to set it in a more European monarchy style of speaking?

Either way, it’s important to recognize that this is a parable, that is, a metaphor for how the Kingdom of Heaven works, not a literal description of how the Kingdom of God works – and yes, Kingdom of God and Kingdom of Heaven  mean exactly the same thing!

Jesus was using an example of how things worked in the first century, where enslaving people was common and enslaved persons often found themselves in the position of having to borrow money to pay their bills.

I do not believe that Jesus is endorsing the kind of unjust economic structures that causes crippling debt, nor do I think that Jesus is endorsing slavery.  As Rev Dr. Wilda C. Gafney writes in her commentary, A Woman’s Lectionary for the Whole Church, “While the parable is about mercy and forgiveness, it also speaks to social and economic inequity.” (p231) 

Jesus is not endorsing slavery and economic injustice, Jesus is using this all too familiar situation as a simile for how forgiveness works in the Reign of God.

Verse 24 – Talent is a measurement of weight.  Kind of like the British pound used to mean a pound of silver.  One talent is basically the amount of gold or silver that a common person could earn with 16-20 years of full time labor.             

So Jesus was employing hyperbole right off the bat in saying that the enslaved person owed 10 thousand talents because at an average wage of say, 18 years of labor per talent, 10,000 talents of debt would equal 180,000 years of labor.  

Putting that into today’s terms, with the average median income in Oregon being around $70,000 a year that would mean a person owing 180,000 years of labor would owe 12 billion, 600 million dollars.

Jesus often started his parables with some kind of outrageous situation, both to get people’s attention and to point out the impossibleness of the real life situations of the average working class poor person.  

So there’s this enslaved person who owes an impossible amount of money, so the lord is going to sell him and his family.  Being sold was a terrifying prospect, because you didn’t know how your next enslaver was going to treat you or your family.  

What if the next enslaver invalidates your marriage?  

What if the next enslaver decides to do something awful to your children?

I’m using the terms, “enslaved” and “enslaver” because Black theologians, like Rev Dr Gaffney have asked us to use this language, because calling someone a slave makes it sound like it’s just a state of being, not the horrible violation of human rights that enslaving a human being really is.  I am happy to talk more about this later if you’re curious.

So the enslaved husband and father falls on his knees and begs for time.

Which is the right thing to do.  

This is one of the most common pieces of advice I give to people who come to me who are behind on their rent.  Tell your landlord, right now, today, I will even sit with you while you make the call!  Tell your landlord that you don’t have the money to pay the full amount as soon as possible.  Usually, even if you don’t have the full amount,  if you offer to make a partial payment, your landlord might be willing to accept a partial payment and set up a payment plan where you pay an additional $100 a month until the back rent is paid in full. 

A tale as old as time!

So, in this case, the enslaver has pity on the man and look at verse 27 – what did the enslaver do?

The lord forgave his debt.

No payment plan.

180,000 years of work worth of debt canceled.

That’s some serious Grace!

I see the character of God in that kind of Grace.

So the man’s debt is forgiven.

That means that this man now owes nothing.

He owes nothing!

Which is why it is so horrible that this man walks out with his debt completely forgiven and then proceeds to shake down his fellow enslaved coworker and has NO MERCY.

His enslaved coworker says the exact same thing to the man that the man said to the lord, and the man shows them no mercy.

Verse 31: The other enslaved workers see this and complain to the lord, because it’s awful.  And because that fellow enslaved person was the lord’s property, so the man had basically stolen the lord’s property by throwing his enslaved coworker into prison.

Verse 32 and 33:   The Lord is disgusted with the enslaved man for his lack of mercy.  Because why would he need to shake down his fellow enslaved person, when his full debt was forgiven?

Why?  Anxiety.

When we have been harmed, we are often afraid to forgive.

We are afraid that if we forgive the person who harmed us that they will just harm us again because of how we define forgiveness.

We tend to mis-define forgiveness as letting it go.

Forgive and forget basically means to pretend that no harm was done.

Which is fine, when somebody ate the last piece of cheesecake in the fridge that you were saving for an after work snack, but I didn’t even bother to label it as mine.  Just for example.

But forgiving and forgetting — pretending that no harm was done, does not work when serious harm has been done.

Serious harm, like when vows are betrayed.

Serious harm like when trust has been broken.

Serious harm like when the harm has been repeated again and again and again.

As I mentioned last week during our talk back, forgiveness and reconciliation are not the same thing.

One of my favorite definitions of forgiveness is from the novel, Christy, by Catherine Marshall.

“Real forgiveness includes total acceptance.”

What it means is that in order to really forgive someone you need to accept that what they did was actually as bad as it was.  

Tutu and Tutu address this in The Book of Forgiving, as well.  They break the process of Forgiveness into the Fourfold path:

Forgiving:Granting Forgiveness

Thank you to Rev Jenny Smith for this slide:

Anxiety can cause us to take the typical route of the Revenge Cycle:

  • We experience hurt, harm or loss,
  • Which causes us pain,
  • Which makes us want to harm the person who harmed us – because hurt people hurt people
  • But in order to justify hurting another human we must reject their shared humanity as a fellow Beloved Child of God
  • Once we’ve justified ourselves we do the revenge, retaliation or payback
  • Which is an act of violence or cruelty
  • Which causes hurt, harm or loss

You will notice that Pain is the decision point

In our pain, do we choose to accept our own vulnerability or do we choose to show “them” that we aren’t vulnerable.

Anxiety tells us that if we choose to accept our vulnerability then others will take advantage of us.

Anxiety tells us that if we don’t show them who’s got the power, then they will think they have the power and hurt us again.

And we have a whole culture telling us not to show vulnerability.

A whole culture to tells us that if we are behind on the rent that its our fault, not the fault of an unjust economic system where according to the Labor Department:

 corporate profits have risen 45% since 2020, 

while wages have only risen 12% since 2020

And:

Groceries have gone up 35%

Rent is up 40%

And utilities have gone up 28%

Wages rose 12% and and bills grew 35%

That’s not laziness or a failure to budget on the part of the worker.

That’s an economic system that is designed to extract wealth from the poor and funnel it to the Billionaire class.

Anxiety isn’t lying about our vulnerability!

Anxiety wasn’t lying about the vulnerability of the enslaved man who owed 180,000 years worth of wages in debt.

The problem is, that vengeance gets us nowhere.

And that, just like the enslaved man in the parable, because we are so ridiculously vulnerable in the hands of the Billionaire class – the Lord’s who own the system we live within, we often take out our anxiety on our fellow workers.

We mis-direct our pain at our fellow enslaved workers who are just as caught in the system as we are.

Like the man in the parable, we can’t go after the system of economic injustice that allowed the Lord to enslave the man in the first place, so we go after the person who owes us, and make their life worse.

Then we’re so busy fighting each other, that no one holds the people who make the rules accountable.

The Four Fold Path sets us on the path to real change.

If we choose to heal then we:

  1. One, tell the story of what really happened.
    1. The enslaved man was so deeply in debt from just trying to survive that he was never going to get out of it.  So out of his anxiety he had his co-worker put in prison for debt, even though the Lord had forgiven the debt
  2. Two, Name the Hurt
    1. The enslaved coworker was in prison which left his family without his support
  3. Grant Forgiveness
    1. The coworker accepts the reality of the hurt and chooses to forgive to set himself free from the anger.
  4. Renew or Release the Relationship
    1. The question of whether to renew or release the relationship is dependent upon the behavior of the enslaved man going forward which we don’t see in the parable.

What we see in the parable in verse 35, is that God expects us to choose vulnerability instead of anxiety.

Imagine with me that the enslaved man had encountered his co-worker in verse 28 and chose to be vulnerable.

What if the man had grasped his co-worker’s hands and shouted, my whole debt has been forgiven!!!  

Since I don’t owe him, you don’t owe me!

Let’s get our families together and celebrate!

The co-worker was not the one who did harm to the enslaved man, anymore than a person who can’t pay their rent has done harm to me.

And the Lord, or the Landlord who is willing to forgive the debt has not done harm either.

The harm was done by the unjust economic system that is held together by the anxiety of those who cannot imagine the world working in a different way.

This is why Grace matters.

Grace and Forgiveness, instead of Anxiety and Blame, opens up new ways of thinking and being.

Grace and Forgiveness creates a path forward in relationship where our shared vulnerability helps us to imagine a more just world.

But when somebody is so invested in propping up systems of injustice that they can’t participate in the vulnerability of telling the story, naming the harm, and doing the work of Reconciliation by changing how they think and act…

Then we can forgive them, but we can’t reconcile with them.

We can be kind to them, but we can’t trust them.

We can protect our peace, not by forgetting the harm, but by naming the hurt for what it is.

Hurt people hurt people.

And hurt people don’t heal until they choose to.

…until we choose to

September 6, 2026 Exegesis: “Boundaries and Forgiveness” with Rev. Heather Riggs

Matthew 18:15-22

15 “If your brother or sister sins against you, go and point out the fault when the two of you are alone. If you are listened to, you have regained that one. 16 But if you are not listened to, take one or two others along with you, so that every word may be confirmed by the evidence of two or three witnesses. 17 If that person refuses to listen to them, tell it to the church, and if the offender refuses to listen even to the church, let such a one be to you as a gentile and a tax collector. 18 Truly I tell you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. 19 Again, truly I tell you, if two of you agree on earth about anything you ask, it will be done for you by my Father in heaven. 20 For where two or three are gathered in my name, I am there among them.”

21 Then Peter came and said to him, “Lord, if my brother or sister sins against me, how often should I forgive? As many as seven times?” 22 Jesus said to him, “Not seven times, but, I tell you, seventy-seven times.

Thank you for your feedback on our worship experiments!  

A couple of things that several of you told me is that:

  1.  You have trouble hearing.  You have trouble hearing people when you can’t see their faces.  The Choir can’t hear anything when they’re up there.  Online folks can’t hear you when you let the mic drift down.  So I’m having DJ turn the sound up, and moving the choir down for the sermon.
  2. Most of you like having a discussion time, but hearing is an issue, so we’re going to shift to a talk back with the mics turned up.
  3. Several of you asked to try out some different Lord’s Prayers with requests for Native American versions – so we’ll be using the First Nations Version for the month of September.
  4. There were some requests for a call to worship, which personally, I don’t understand, because I have a general dislike of group speaking, but it’s not all about me. Several folks also told me to speak the liturgy slower – so I’ll do my best to talk slower!
  5. You also said that you really like this exegetical style of preaching where I show you how and why we interpret the Bible.  Which is easier for me to do than trying to choose what to preach on and create a more cohesive narrative structure, so I’m happy to give you what you want!
  6. Keep the feedback coming!

As we talked about last week, Context matters!  So what comes before this passage is Jesus talking about the value of children, the importance of not causing children to sin, and one of my favorite passages as a feminist, where Jesus tells us that if itching fingers or wandering eyes causes a person to sin – they had better gouge their eyes out or cut off their hands, rather than claim that their body made them do it.  

Because it’s NEVER about what she was wearing!

But then Jesus pivots to grace and tells the parable of the lost sheep, where we are reminded that from God’s perspective, every single individual matters, no matter how far they have gone astray.

So the context of Matthew 18 is already a complex balance of God demanding justice for the vulnerable and yet holding Grace for those who wander.

Pick any random Jewish Rabbi throughout history and they would say, of course!  That’s just Tsadikah – which is a Hebrew word that means: Righteousness, that holds the complicated intersection of Justice and Mercy.  Because true justice requires compassion for both the victim and the perpetrator.

Afterall, without compassion for the victim, justice could look like consequences for the perpetrator that do not protect the victim from further harm.  And without compassion for the perpetrator justice could look consequences that leave no path forward.

For me, framing the first section of Matthew 18 as a discussion of the concept of righteousness, that is, Tsadikah, is a theological shortcut for naming the context of those seemingly unrelated teachings.

The context being Tsadikah – that is, Righteousness we enter into verse 15 where we find Jesus presenting us with a process for dealing with conflict.  And particularly a conflict where you’re the one who has experienced harm.

Right off the bat I want to name that it’s not fair that Jesus is telling the person who has been harmed to initiate reconciliation.  If life was fair, those who do us harm would be the ones coming to us to apologize for the harm they have done, right?  

I mean, that’s what I try to do.  I usually know when I’ve done harm and that I need to apologize.  And if I’ve done harm publicly, then I need to apologize publicly.

But life is not fair, and often people who do harm are either not very aware of the harm they have done, or they are not actually sorry for the harm they have done.  

So Jesus’ advice for conflict resolution still holds.

If those who have harmed us don’t do the right thing and apologize, as so often happens, then those of us who have been harmed, are left with the option of letting them get away with it, or seeking justice.

So this is Jesus giving us a process for seeking justice with righteousness, that is, Tsadikah.

In verse 15, the language “brother or sister” refers to our siblings in the community of faith.  So we are not being asked to follow this process with unsafe people who do not share our values of justice, grace, forgiveness, compassion and just generally Tsadikah.  This is a process for dealing with people who are our siblings in the Community of the Beloved, not a process for dealing with a Roman soldier who’s about to beat you into submission.  The Roman soldier will not respect the witnesses or the church, so there’s no point in following this process for conflict resolution with someone outside the faith community.

That is important to clarify, because, if for example, a church member is bullying another church member then having a one on one conversation, and then when that doesn’t work, having a conversation with witnesses present, then if that doesn’t work having a conversation with the leadership of the church…

Is very different from, if for example, a child is being bullied at school and expecting them to ask their bully to stop, which doesn’t work, then expecting that child to bringing another friend who is also a child into the conversation who has no power to protect themselves, and then bringing the conversation before the whole classroom full of children who have zero ability to hold the bully accountable.  That’s not righteousness.  That’s just horrible.

So this is an excellent process for use in a community where we have an expectation of Tsadikah – an expectation of both justice and mercy.

But not a recommended process when the community we are appealing to does not share the values of Tsadikah.

Verse 17b – What does it mean to treat someone like a gentile or a tax-collector?

The short answer is: with polite distrust.

Ironically, the Disciple, Matthew, for whom many assume this Gospel was named, was a former tax-collector.

However, the author of Matthew, never claims to be the disciple, Matthew, and the gospel was written after all the original disciples were dead, in about the early 90’s.    

Also, ironically, the Gospel of Matthew is deeply hostile towards “Jews,” (Borg, Evolution of the Word, 213ff)  so naming Gentiles – which just means non-jewish people, as an outgroup alongside of tax-collectors is an interesting choice for the author of Matthew, who frequently refers to “the Jews” as “them,” in a “those people,” kind of way.

Scholars think that the author of Matthew was a Jewish Christian.  So he was big mad at his fellow Jews who didn’t accept Jesus as the Messiah.

So the author of Matthew was basically saying, if people won’t stop doing harm, treat them like outsiders.  Treat them like untrustworthy tax-collectors and people who are ignorant of the Laws of Moses, like Gentiles.

So, treat them with polite distrust.

Verse 18 is super easy to misinterpret if you’re only reading it as literally translated.

The words for bind and loose are accurate, literal translations, but we are missing religious context.  Because those same words were used colloquially, much as we would use the phrase “tie the knot” in English, as a way of saying being bound together in marriage or unbinding the ties of marriage for a divorce. They would say, bind for married, and loose for divorced. (https://biblehub.com/interlinear/matthew/18-18.htm#google_vignette) 

But here’s the important context for this passage from New Testament scholar Mark Allen Powell:  

In order to maintain the careful balance between justice and mercy that Tsadikah requires, 

 “Jewish rabbis ‘bound’ the law when they determined that a commandment was applicable to a particular situation, and they ‘loosed’ the law when they determined that a word of scripture…was not applicable under certain specific circumstances.” 

Powell, Mark Allan. “Binding and Loosing: A Paradigm for Ethical Discernment from the Gospel of Matthew.” Currents in Theology and Mission, vol. 30, no. 6, Dec. 2003, pp. 438–445. EBSCOhost, search.ebscohost.com/ login.aspx?direct=true&db=lsdar&AN=ATLA0001413618&authtype=cookie,custuid&custid=s1183243&site=eh ost-live&scope=site. 

Let me say that in a less academic way.  Rabbis used a stricter interpretation of the law – that is, they bound the law, when there was a clear violation of justice, and they loosened the law, that is interpreted the law with more flexibility, when more balance between mercy and justice was required.

The idea being that Tsadikah requires us to apply the rules with discernment.

So in verses 18-20 Jesus is instructing the Beloved Community to use discretion in following the Law of Moses.

Jesus demonstrated this loosening of the law when Jesus healed on the Sabbath in Mark 3:1-6 and explained it to the people in the Synagogue in verse 4:

4 Then he said to them, “Is it lawful to do good or to do harm on the Sabbath, to save life or to kill?”

So basically, the next time some ultra-conservative Christian accuses you of not following the Law by choosing to prioritize Love over legalism – we can tell them that Jesus told us to use our best judgement of when to loosen the law and when to tighten the law, right here in Matthew 18:18-20.  Of course, people stuck in that legalistic mindset don’t usually listen to good theology, but they didn’t listen to Jesus either, so at least we can know that Jesus gave us permission to use discernment with the Law!   

I just learned this on Monday, while researching this passage!  Which makes me wonder if this teaching has been buried because of anti-Semitism.  

The Lectionary Committee ends this reading at verse 20, but I decided to extend it 2 more verses, because I like Peter.  

I relate to Peter in the gospel of Matthew, because Peter is always asking good questions even when they’re stupid questions.  You know what I mean?  

I like to think that if I was alive back then that I would be one of the cool disciples, like John or Mary Magdalene, but reality is that I’m totally a Peter!   If there is an awkward thing to say, I’m going to say it.

And Peter’s question in verse 21 is totally awkward… and totally important.

In theory, every conflict can be resolved with good communication, right?  If we just have an honest conversation the person who has done harm will recognize their mistake and apologize and not do it again, Right?  Right???

It was an awkward thing to say while everybody was talking about the importance of Tsadikah – the importance of justice and mercy working together, but Peter was just speaking the uncomfortable truth.

People don’t always stop doing harm just because we have held them accountable.

Even people who share our faith.

Even people who claim to believe in justice and mercy.

Even people who are members of our local church.

Peter’s got a point.

So how many times do I have to forgive this person for doing harm?

Seven times?

Here’s where we run into another interpretive issue of cultural context.

In Jewish culture, the number 7 has a double meaning.

First of all, the 7th day of creation is the day on which God rested because creation was completed.

So the number 7 has a connotation of completeness.

So I’m not so sure that Peter was saying, should I forgive 7 times.  Perhaps, as  Jewish person, Peter was asking, do I keep forgiving until the conflict is completed or resolved?

So, perhaps Peter was asking: do we just keep doing this Matthew 18 process until the person stops doing harm?  However long that takes???

Jesus response gets us into the second cultural interpretation of the word 7 which is similar to the first.  That 7 was a sacred number of completion, so 7 doesn’t just mean 7 times 70 in the mathematical sense of 490 times.  70 times 7, or 77 times, depending on the translation means we keep forgiving for as long as it takes for forgiveness to be complete.

Which was totally confusing, so the next passage after this is a parable about a person who owes a lot of money, asks for mercy in paying it back and then shows no mercy to others.  So the person who shows no mercy doesn’t get mercy from his creditors either.

Once again bringing us back to the concept of Tsadikah – where justice and mercy must always go together.

So do we forgive people?

Yes, that is merciful.

Do we also hold boundaries with people who do harm?

Yes, that is justice.

Forgiveness does not require us to trust people who harm us repeatedly.

Forgiveness requires us to have compassion for our fellow humans who also make mistakes.