THE MEASURE YOU GIVE

Genesis 45:3-11, 15; Luke 6:27-38

7th Sunday after Epiphany, February 23, 2025 

Pastor Ritva H Williams

Welcome to episode two of Jesus’ sermon on the plain, where he addresses a socially, religiously, ethnically, and economically diverse crowd. In last week’s episode we heard Jesus proclaim blessings on  poor, hungry, grieving, and marginalized people, before pronouncing woes against full, laughing, prestige seeking rich people. Episode two begins with Jesus saying to the latter group, “Now to you who are still listening … love your enemies.” 

We hear these words in a context where the second highest elected official in this country seeks to justify recent political actions as growing out of “a very Christian concept”:

 You love your family and then you love your neighbor, and then you love your community, and then you love your fellow citizens in your own country, and then after that, you … prioritize the rest of the world. 

He later indicated that this “Christian concept” was called the ordo amoris — the order of love described by medieval theologians. Pope Francis denounced this idea in a letter to the US bishops:

"Christian love is not a concentric expansion of interests that little by little extend to other persons and groups …  The true ordo amoris that must be promoted is that which we discover by meditating constantly on the parable of the 'Good Samaritan' that is, by meditating on the love that builds a fraternity open to all, without exception.”

The parable of the Good Samaritan is Jesus’ answer to a religious scholar who asks “who is my neighbor?” hoping to hear something like the version of the ordo amoris advocated by the Vice President. Jesus’ answer is to tell a story about an Israelite robbed, beaten and left half dead on the road. Two religious leaders come by, each sees the injured man, but pass by without offering help. A Samaritan — a despised foreigner — comes along, sees and moved to compassion, binds up the man’s wounds, transports him to safety, pays for food, lodging and care. Jesus asks the religious scholar, “which of these three was a neighbor to the injured man?” The lawyer acknowledges that the one who showed compassion is the true neighbor. Jesus says, “Go and do likewise” (Luke 10:25-37). 

This morning, Jesus states in the clearest possible language that Christian love is all-inclusive. We are to love our enemies, do good to those who hate us, and give to everyone who begs from us. Jesus roots this all inclusive love in charis, a Greek word that means grace, but which is mistranslated in our English Bibles as “credit.” Charis — grace — is the core characteristic God, who is described over and over in scripture as overflowing with unconditional grace, compassion, and steadfast love (Exodus 34:6). Listen again to Jesus’ words: 

If you love those who love you, where is the grace in you? Even sinners love those who love them. If you do good to those who do good to you, where is the grace in you? Even sinners do the same. If you lend to those from whom you hope to receive, where is the grace in you? Even sinners lend to sinners, to receive as much again.

The whole point of the Christian journey of faith is to nurture and grow the image of God embedded within each human person so that God’s unconditional grace, compassion and love infuses our thoughts, words and actions. We even have a spiritual practice of daily examining ourselves to discern if, when and how God’s grace, compassion and love are showing up in our lives. It is also legitimate to examine the words and actions of those who claim positions of power and influence in our society, especially when they publicly proclaim that their positions are rooted in “Christian concepts.” 

Jesus words are clear. Just as God is kind, loving and benevolent even to the ungracious and the wicked we too are called to be kind, loving and benevolent to those who are hostile toward us. Just as God is merciful and compassionate, we too are to called to show mercy and compassion unconditionally. This means we do not judge or condemn, stereotype or label, marginalize or alienate people because of things beyond their control such as skin color, gender identity, sexual orientation, age, size, religious affiliation, social, economic or legal status, or country of origin. 

 Jesus wraps up this episode with a word of encouragement and warning: the measure you give will be the measure you get back. There are consequences for how we speak about and treat others. As Jesus says elsewhere, those who live by the sword will die by the sword, meaning that aggression and violence only beget more aggression and violence (Matthew 26:52). The apostle Paul similarly warns the Christ-followers of Galatia “you reap whatever you sow … therefore let us not grow weary in doing what is right … at every opportunity working for the good of all ” (Galatians 6:7-9). 

Our reading from Genesis provides a case study in how the measure you give will be the measure you get back. Joseph’s story begins when he is a 17 year old youth in Canaan, his father’s pet, strutting around in his prized coat of many colors, dreaming of greatness, and carrying tales of his brothers’ misdeeds to their father. Not surprisingly, Joseph’s older brothers despise him and determine to do away with him. Joseph is sold into slavery in Egypt where his life unfolds like a roller-coaster ride of bad and good fortune. 

By the age of 30, Joseph is Pharaoh’s chief advisor, overseeing the distribution of food during a regional famine. When his brothers come from Canaan to buy grain they do not recognize their long-lost brother. But can you imagine Joseph’s feelings? These are the family members who hated, rejected and tried to kill him, ripping him away from a father and younger brother he loved. What is he to do?

The first time they show up, Joseph sends the brothers home with grain and a demand to bring their youngest brother Benjamin to Egypt. When the brothers return with him, Joseph makes it look like Benjamin has stolen a gold cup and must be detained. Judah begs to take Benjamin’s place to spare their aged father the trauma of losing a second beloved son. Judah’s words manifest his remorse for the role he played in Joseph’s “death.” 

Having thus taken his brothers’ measure, Joseph reveals his true identity, shocking his brothers into terrified silence (45:3). Joseph’s response to his brothers reveals his measure. He will not retaliate with hatred and violence, but neither will he let them off the hook. He clearly names his brothers' crime,  “I am Joseph, whom you sold into Egypt” (Genesis 45:4). But 17 years have passed. In hindsight, Joseph can see: “it was to save lives that God sent me ahead of you” (Genesis 45:5, 7). After their father dies, the brothers again beg forgiveness, offering to become his slaves. Joseph responds, “Do I act for God? … you planned evil against me but God used those same plans for good” (Genesis 50:17-19). 

Joseph understands that judgment is God’s job, not his. Joseph trusts that God’s dream for humanity can and will be realized in spite of evil human intentions. Joseph’s trust and faith empower him to turn away from the spiral of violence in order to work for a better future. 

Let me leave you with this inspiration 

Good Measure (Steve Garnaas-Holmes, unfoldinglight.org)

Evil arises from a spirit of fear and greed,
a desperation that one is alone and destitute.
But the Beloved is a fountain of abundance and generosity.

Greed starves under generosity.
Fear withers under mercy.
Resentment can’t stand long against forgiveness.

In a regime of cruelty and selfishness
joy and generosity are revolutionary acts.
Defy the Emperor of Fear. 

Trust the grace.
Extend the mercy.
Share the gifts.

Amen. Amen. Let us make it so.