Sermon on Exodus 2:23-3:15; 4:10-17

Sermon on Exodus 2:23-3:15; 4:10-17
Given 03 October 2021 at St. Alban’s Coventry

Today is the first Sunday of Black History Month here in the UK, and I find it quite fitting that it coincides with the start of Exodus in our narrative lectionary series. Exodus tells us the story of a captive people who are liberated by their God. This was a revolutionary story a few centuries ago, one that was suppressed by many Christian slave owners. They would indoctrinate their slaves with the Gospel, focusing especially on themes of obedience, but leaving out anything that illustrated liberation or suggested God was for and of the oppressed and marginalised. These Christian slave owners could not chance letting their slaves know that God will hear your groaning and remember you. God will set you free, God will break your chains. 

I think it’s important to note that even today this is a revolutionary story. Although the African slave trade has been prohibited for several generations now, there are still many Black people living in chains in this country. In some cases, the chains are quite literal, with a larger proportion of Black people who are incarcerated compared to their white counterparts. In other cases, the chains are metaphorical, with examples of higher rates of mental and physical illnesses that have become more evident over the pandemic, and the racial prejudice that many Black people face, which has recently had a spotlight in the sports world, but is pervasive in everyday life. In today’s reading, we hear that God is I am, and in the Gospel reading Jesus says, ‘before Abraham was, I am.’ God, in using a form of the verb ‘to be’ relates that God is the source of all being, God is the source of all human beings. So when we attack our Black sisters and brothers, when we put them in chains physically, mentally, or emotionally, we attack ‘I am’. When we are silent in the face of oppression or persecution against our Black sisters and brothers, we turn away from ‘I am’. We turn away from God.

Turning away from God, going against God, or attacking God is something that we, as people of faith, generally ought not to do. But, as human beings, it seems almost inevitable. And perhaps the good news, or at least news that should alleviate a bit of our shame, is that we are in good company. Over the past few weeks, we’ve heard stories of the men who are described as the Patriarchs, or the founders of what is known as the Abrahamic religions – Abraham, Issac, Jacob, and now Moses. When Abraham thought that he would not have an heir as God had promised, he raped Hagar who gave birth to a son, Ishmael. Then, when his wife Sarah finally gave birth to the male heir, Issac, Abraham and Sarah banished Hagar and Ishmael to the desert, leaving them for dead if not for the blessing of God. Jacob, the son of Issac, along with his mother Rebekah deceitfully conned Issac into bestowing a blessing on Jacob. Jacob stole the blessing of his older brother, Esau. Today we meet Moses, who had fled to Midian because he murdered an Egyptian soldier. What’s more, when God directly gives Moses an order, Moses does all he can to attempt to get out of it, claiming he is a nobody, blaming his slow speech for his inability to lead. These Patriarchs are not models of faith and devotion. They are complicated, messy, challenging, imperfect human beings. They get some things right, and they get plenty of things wrong. They’re just like me or you. So why do we seem to hold them up when looking at the history of our faith?

In today’s reading, Moses asks, ‘who am I that I should go to Pharaoh?’ I think a lot of us can empathise with Moses here. Who am I that I should stand up and preach the Gospel? Who am I that I should lead a prayer group? Who am I that I should share my faith with others? Who am I that God should call me to fulfill any purpose in the Church or in life in general? And we get our answer in God’s response to Moses, ‘I will be with you’. The source of all being, the Creator of the universe and all that is in it will be with you. Who are you? You are a child of God. You are not perfect or uncomplicated, you’re not likely to be a model citizen. Just like the Patriarchs, you have baggage too. But God’s promises are not conditional, they do not depend on us always doing what is right. And we read these stories and remember these Patriarchs because God made a promise to them whether we think they deserved it or not. And that promise is for us too. The promise that God is with us and will provide for us. To be clear, that doesn’t get us off the hook completely. Yes, we will make mistakes, but we still need to strive to do our best. To follow the model of love that Jesus Christ provided for us. But we can work to do our best to see God in our neighbour, while also accepting that we need plenty of God’s grace for when we get things wrong.

Now although the Patriarchs got a lot wrong, a common theme over the past few weeks was their response to God. When God calls their name, the answer is ‘here I am.’ So in closing, here is the challenge to you. When God calls your name, when you are shown your purpose, how will you answer? 

Will you focus on your unworthiness? We have already established that the Patriarchs were not made worthy by their actions. Will you claim to be unable to fulfill God’s request? God provided Moses with his brother Aaron so that being slow of speech was no excuse. Will you blatantly run away from God’s call? The story of Jonah is quite the cautionary tale against that. Or will you simply accept that we are all complicated, messy, challenging, imperfect, but beloved children of God? When God calls, will you say, ‘here I am’?

On Genesis 25-26

Abraham took another wife after the death of Sarah and had many children with her. After Abraham died, he left everything to his son Issac. After the death of Abraham, there was a genealogy of Ishmael given. Then, Rebekah, Issac’s wife, learned she was barren and prayed for fertility. God blessed her with twins, Esau and Jacob. Finally, Esau sold his birthright to Jacob for a bowl of soup.

The word ‘concubines’ is mentioned concerning Abraham, but it doesn’t mean the same as in a modern context. Abraham had two concubines, Hagar, Sarah’s servant, and Keturah, Abraham’s second wife. These two are called ‘concubines’ because they are not on the same level as Abraham’s first wife, Sarah. Next, it is important that we know the genealogy of Ishmael to see that God fulfilled his promise to make a nation from Ishmael.  Then, we once again see the power God has over fertility when He answers Rebekah’s prayers. Finally, the last scene shows that Esau doesn’t recognize the importance of his birthright, while Jacob does. The fact that Jacob recognizes the importance of the birthright establishes that he is more suited than Esau to fulfill the covenant between God and Abraham.

In the next chapter, God repeated the promises to Issac that he gave to Abraham. Also, Issac was told to settle in Gerar, a new place. So, when Issac and Rebekah arrived in the new place, Issac and Rebekah tried the same lie that Abraham and Sarah tried, saying they were brother and sister instead of husband and wife. However, King Abimelech once again realized the lie and warned his people so they would not take Rebekah as a wife. Issac prospered, so the people became jealous and he was sent away. Then, King Abimelech realized Issac was blessed, so he made a pact with Issac.

This entire chapter about Issac and Rebekah almost completely mirrors the chapter about Abraham and Sarah. The deception about the relationship between the two, King Abimelech discovering the lie, King Abimelech recognizing the blessings of God, King Abimelech making a pact. I think it’s interesting how the story seems to repeat itself, just as many events in history do.

These are my thoughts on Genesis 25-26.

On Genesis 19-21

God sent two angels to Sodom in order to find if there were any righteous people there. Lot, Abraham’s nephew, stopped the angels from proceeding to the town and invited them to his house. When the town people heard of the visitors, they all went to Lot’s house in order to rape the visitors. In an attempt to protect his visitors, Lot offered his daughters. The town people became angry with Lot, and the angels had to save Lot from harm. Lot was then told to flee the town with his family, because the town was to be destroyed. When he left with his family, they were told to not look back to the town. However, Lot’s wife looked back, and she therefore died. God’s mercy is truly shown in this story. He allows Lot to escape with his family since Lot is Abraham’s nephew. Lot is obviously not perfect (he offers his virgin daughters to an angry mob), but he is more righteous than those people who wish to rape the visitors (he offers the visitors his home and protection). It is tragic that Lot’s wife dies, but it highlights the necessity to obey God’s word. He tells us things for our own good.

The story of Lot and his daughters is then told. Lot’s daughters feared they would never have children. Therefore, they got Lot drunk and slept with him in order to have children. This story is quite uncomfortable. Not only does it discuss incest, it also deals with rape (since Lot was drunk, he couldn’t give consent). So why is this story in a holy book? This is not a holy story, it is simply there as an explanation for the foundation of two peoples: The Moabites and the Ammonites. Even though the Bible is the word of God, it is also a history book for the foundations of Christianity. Thus, we even need to know the uncomfortable stories, because they are part of our history.

In the next chapter, Abraham and Sarah traveled to a new place and lied again about being brother and sister. Therefore, King Abimelech unknowingly took Sarah to be his wife. However, before he could do anything with Sarah, God came to him in a dream and told him that Sarah was Abraham’s wife. King Abimelech was understandably upset and asked Abraham why he would do such a thing. Abraham’s explanation was the same as in Genesis 12 as well as the fact that Abraham thought they were not God-fearing people. King Abimelech gave Abraham silver, animals and servants to emphasize his innocence. In this story, we once again see that Abraham misplaces his faith, but we also see God’s mercy. Even though Abraham didn’t trust that the Lord would save him, God visits Abimelech to prevent him from committing adultery. Abimelech proves to be a good, God-fearing man, and it could be argued that he is even more righteous than Abraham. Abimelech goes so far as to give Abraham great gifts to show his innocence.

After this, Sarah gave birth to Issac and Abraham circumcised Issac on the eighth day to fulfill his covenant with God. On a celebration day for Issac, Sarah saw Ishmael laughing at them, so she told Abraham to expel Hagar and Ishmael from their home. Abraham did as Sarah asked when God promised to make Ishmael a nation. Hagar and Ishmael were stranded in the desert, but God saved them by providing them with a well. Again and again the chosen people of God are quite disappointing, but nevertheless, God insures justice. Sarah convinces Abraham to kick out Hagar and Ishmael, but God saves them and from Ishmael creates a nation of peoples.

Chapter 21 ends with the covenant that King Abimelech made with Abraham.

These are my thoughts on Genesis 19-21.

On Genesis 16-18

Sarai grew impatient and hopeless about bearing any children. Therefore, she told Abram to go make a child with her maid, Hagar. When Hagar conceived a child with Abram, Sarai was angry and sent Hagar away. However, the Lord’s angel visited Hagar and told her to return and give birth to a son named Ishmael, which means “God hears”. This is an example of God’s chosen people acting in an unrighteous manner, and this can be said of all people. Although we are called to love and serve the Lord, we don’t always do what is just and fair. This is due to the human condition. However, God can recognize when we are being unjust, and He can right what is wrong. Thus, He sent an angel to Hagar and promised her many descendants, knowing that Sarai had done an unjust action. Additionally, He sends Hagar back because she and her son will be better off there for the time being.

After the birth of Ishmael, Abram became Abraham, which means father of a multitude. Then, God commanded Abraham to instate circumcision in order to distinguish the descendants of his house, forming a covenant between God and the descendants of Abraham. This tradition is still practiced by Jewish men. However, I think it unnecessary for Christians. Although Christians are the descendants of Abraham, Christians distinguish themselves by being born again of water, through baptism, and fire, through confirmation, as part of the new covenant through Christ. I also take issue with circumcision being the distinguishing mark seeing as it excludes women from the faith.

After the covenant of circumcision was established, Sarai became Sarah (both names mean princess) and she then learned that she was to have a child. Sarah didn’t believe she would be able to have a child because she was so old. Additionally, Abraham pleads for the salvation of Sodom, even if there are only ten people living there who are righteous. This chapter once again tells that God can do all things in good time and shows the weakness of His followers. Even though Sarah and Abraham are very old, God will be able to give them a child. However, both Abraham and Sarah laugh at this news because they don’t believe. Also in this chapter, God’s mercy is shown in that He is willing to spare Sodom even if a tiny minority of people living there are righteous.

These are my thoughts on Genesis 16-18.