Thanksgiving
Year A
Psalm 65 (Year A Thanksgiving), part of the Elohistic psalter, is a community thanksgiving, the occasion being a drought or famine, with God answering the prayers of the nation. Delight in the blessings of earthly life leads the poet to focus upon God. It expresses a faith that found its epicenter in the Temple (verses 1-4). The congregation owes praise to God (Elohim) in Zion. Zion is the fortified crest of the hill between Tyropoeon and Kidron valleys. The Old Testament also referred to it as “the City of David.” Thus, I Kings 8:1 refers to the City of David, and then explains, “which is Zion.” The ark of the covenant, Israel's most sacred object, was brought up by David to the city of Zion and was later transferred to the Temple built by David's son, Solomon, a relocation that accounts for the name Zion being extended to the entire Temple precinct, which lay outside the original Zion. We find this usage of the term Zion especially in the psalms (e.g., 2:6; 48:2; 74:2; 84:7; 132:13, etc.). In time and in some writings, the name Zion referred to Jerusalem itself. In a phrase unique to this psalm, the poet adds that vows shall be performed to God. The poet addresses God as one who answers prayer, and then expresses the universal outlook of the wisdom school in saying that all flesh come to Zion to worship. Elsewhere in the psalter, Even Rahab, Babylon, Philistia, Tyre, and Ethiopia know the Lord (87:4). Further, “all flesh” is an important reference within the psalter. The Lord gives food to all flesh because the steadfast love of the Lord endures forever (136:25). All flesh will bless the holy name of the Lord forever (145:21). We also find references to “all flesh” outside the psalter. All flesh is like the temporary quality of grass and flowers (Isaiah 40:6). All flesh will know the Lord, who is the Savior and Redeemer of Israel, when the Lord judges their oppressors (Isaiah 49:26). All flesh shall come to worship the Lord (Isaiah 66:23). The Lord is the God of all flesh (Jeremiah 32:27). All flesh shall see the judgment upon the Negeb by fire (Ezekiel 20:48). All flesh shall see the judgment of the Lord by sword (Ezekiel 21:5). The thought of the goodness of God leads to recognition of the sinfulness of humanity and thankfulness for the forgiveness of God. The past does not determine the choices we make today and does not determine our destiny. A beatitude rests upon those who God chooses and brings near to live in the Temple courts, for they shall be satisfied with the goodness of the Temple.
Forgiveness of sin is prerequisite for a relationship with God. Even in our personal lives, a relationship cannot move toward something good if the aggrieved party does not extend forgiveness. Further, if the one asking for forgiveness has no intention of repentance, has the person even asked for forgiveness? If the person has no intention of change, asking for forgiveness becomes a cover for living life with no consequences or worse to have an abusive relationship. It takes faith, hope, and love to extend forgiveness. Suppose a nation has at its founding a birth defect. Let us call it slavery and racism. The aggrieved party, in this case, those of African descent, cannot have a rewarding and fulfilling experience of the nation without extending forgiveness. In the same way, of course, the nation needs to repent of its sin and correct the birth defect. One cannot truly repent without faith, hope, and love. As America keeps mending its flaws in this regard, it can become a Promised Land, a bright and shining city on a hill, for all people. The combination of repentance by the wrongdoer and forgiveness from the aggrieved party is essential for the relationship to move forward.
The poet saw the providential care of God for Israel and all creation at work in the natural world (verses 6-13). The hope for adequate rainfall is couched in descriptions of God as the supreme power of the world, especially over the cosmic water. In another phrase unique to this psalm, God is the hope of the ends of the earth, and example of the cosmopolitan outlook of the wisdom tradition. Everywhere the author turns he sees signs of the work of God. The point here is the joyful response of nonhuman creation to the appearing of God. The poet ends with a reflection on the blessing of fertility with which God crowns the year. The potentially destructive cosmic water forces are tamed by God and become the gentle rain and run-off that irrigates the earth, providing vegetation and flocks with their nourishment. All creatures who receive this nourishment join humanity in the praise of the benevolent God. The poet ends with the reason for the congregational gathering for thanksgiving. The parched land has now become rich in fruit because the rain has come. Images of rain-fed agriculture close the psalm. It closes with some unique rural images that carry with them a certain charm. We might think of a harvest festival. The psalm closes with joyful gratitude for such rich abundance. A final reason to offer praise is the providential care of God, suggesting thanksgiving for answered prayer.
Trusting that the earth provides resources for life on this planet is basic to a life of faith, hope, and love. It opens us up to new possibilities of where we may discover such resources. It challenges us to be good stewards of the earth. Such trust is at least hint of our reliance upon God, who made us and made the world. Of course, we continue to protect the resources the earth provides and develop a spirit of generosity, confident the earth provides the resources we will all need. In fact, the Bible begins with a song of praise for God's generosity in the very first chapter of Genesis, which tells us of how well God has ordered the world, repeatedly declaring the goodness of what God has made. God blesses vegetation, animals, and humanity, meaning that God endows living things with vitality. Genesis offers us a beautiful vision of abundant life, but so often we miss it. Instead, we look around us and see scarcity. We become anxious. Out of our anxiety we become fearful people. We fail to see the overflowing goodness of the creator.[1] Psalm 65 does not lose sight of this, seeing the wagon tracks overflowing with richness and the pastures overflowing the wilderness (verses 11-12). The earth overflows with richness in a way that challenges us to protect and to share.
Deuteronomy 8:7-18 is a reminder not to forget the Lord during times of prosperity that the Lord will bring. This book never tires of describing the bounty of the land. In saying they will eat their fill and bless the lord for the good land the Lord has given them, the rabbis saw justification for reciting grace at meals. Verses 11-18 address the peril of prosperity in the land. Its pastoral exhortation, common to the book, is not to forget the Lord by failing to keep the commandments, so forgetting the Lord and disobedience to Torah are equated. The concern is simple in that they are not exalt themselves when material blessing comes their way, thereby forgetting the Lord was the one who brought them out of Egypt, the house of slavery, as the Lord led them through the dangers of the wilderness and provided for them, with the purpose of the wilderness being to humble them and test them for their good. They are not to have a self-destructive internal conversation in which they convince themselves that the wealth they experience is their power and might. They are to remember the Lord, for the Lord has given them the strength to receive such wealth, as the blessing of financial security confirms the covenant given to the ancestors.
II Corinthians 9:6-15 (Year A Thanksgiving) has Paul making a financial appeal. Paul refers to visiting the leaders in Jerusalem (Galatians 2:1-10). These leaders bless his ministry among the Gentiles, asking that his ministry team remember the poor (Acts 11:27-30). “Poor” in that context meant the church in Jerusalem. He urges the people of Corinth to set aside funds for this purpose (I Corinthians 16:1-4). His rationale is that Gentiles have received spiritual blessings from the church in Jerusalem (Romans 15:25-28). Paul will personally bring the offering to Jerusalem, of which Luke relates the story (Acts 24:17). The churches of Macedonia were particularly generous (II Corinthians 8:1-5). The offering in Corinth began well. Titus seems to have picked it up and brought it to Paul (II Corinthians 8:6, 16-17, 23). Paul clearly thinks the congregation could have greater generosity. As he considers another visit to Corinth, he knows he will need to address the matter of the offering. Some people from the generous Macedonians may come with him (II Corinthians 9:4). Some might accuse Paul of using guilt at this point. However, he makes it clear that he is inviting them to offer a gift. Wishing the poor in Jerusalem well is not enough. They need to do something practical to help another part of the Body of Christ. Thus, they need to recognize that God will enable them to give with generosity. Thus, in this case, one who sows sparingly with a small offering will also reap meager blessings, but one who sows bountifully in their offering will receive bountiful blessing. However, he acknowledges that each is free to give as they choose, for God loves a cheerful giver, while reminding them God is able to provide them with abundant blessing. Their charitable act now connects them to the larger righteousness of God by which they live, reminding them God supplies both seed to the sower and bread for food, increasing the harvest of their righteousness displayed in their giving. Paul now shifts to pointing out that generosity glorifies God. The success of this collection is in question. The value of their gift increases. If we look at the scripture to which Paul alludes, I think it clear that the enrichment they can expect focuses upon the spiritual blessing they will receive. Generous giving links to righteousness rather than material blessing. The service they render will supply the needs of the saints and overflow with many thanksgivings to God by those who receive as well as those who give. The financial offering will be the evidence of their glorifying of God. He concludes with the exclamation of thanking God for the indescribable gift of the grace of God given to them.
Luke 17:11-19 (unique to Luke) (Year A Thanksgiving) is the story of the healing of the ten lepers and the thankful Samaritan. One of the most helpful ways to read this segment is in answer to the plea of the disciples in 17:5, "Increase our faith." If so, in verses 1-4, faith forgives; in verses 5-6, faith can accomplish everything; in verses 7-10, faith is humble; and here in verses 11-19, faith is proper praise and thankfulness. What transforms this healing story into a demonstration of faithfulness is the action taken by just one of the 10 lepers. Here is a story of genuine faith unfolds right before the eyes of the disciples. Yet the one whom Luke proclaims faithful is distinctly an outsider. The point is the contrast between gratitude and ingratitude, between Jews and a Samaritan, and between the miracle of healing and the eyes of faith. Since ten lepers approach Jesus, Luke prepares us for a healing story. They keep their distance because of their uncleanness. Jewish culture required lepers to announce their presence and their defective state so that purified Jews could avoid them and avoid any risk of contamination (Leviticus 13-14, especially 13:45-46), so they call out loudly to the approaching Jesus and his disciples. Lepers are to wear torn clothes, have disheveled hair, cover the upper lip, and warn everyone by crying out that they are unclean. Lepers are to live alone outside the camp. Cultural values ostracized these lepers from their families, their homes, their livelihoods, and their community. Yet, they address Jesus directly asking Jesus as Master, a title of respect and authority, to have mercy on them. Jesus acts on their behalf by having them go to the priests, and Luke informs us as readers that were made clean. One of them noticed he was healed, turned back, and praised God with a loud voice. The healing story is becoming a testimony of faithfulness. Surprisingly, he prostrates himself before the feet of Jesus and thanked him, for the other ten doing what Jesus said, continuing to the priests in Jerusalem. In another surprise, he was a Samaritan. Yet, Jesus wonders where the other nine are and notes that only a foreigner, Luke showing a special interest in them, has returned to thank him. The Samaritan has offered thanksgiving and adoration to Jesus. In fact, in apostolic times, the time of looking back on the history of Jesus, thanksgiving and adoration of God for the divine action in sending the Son for our salvation have had to take a principal place.[2] The result is that only to the Samaritan doe Jesus say that his faith has made him well. Luke uses this phrase four times. He uses it twice applied to women (7:50; 8:48), once to a Samaritan (17:19), and once to a Jew (18:42). Genuine faithfulness transcends all distinctions of gender, race and nationality. This final pronouncement, and not the actual cleansing of the 10 lepers, best defines the essence of this segment. Through his faithful praise, the Samaritan has received divine blessing. This progression of words to describe the experience of the Samaritan leper appears intentional. He recognizes that he is now ritually clean, but this means that Jesus has “healed” him of his disease. When he returns to offer his sense of gratitude to Jesus for this healing, Jesus is the one who sees the faith of the Samaritan and proclaims him well, the same word that in other contexts will translate as “saved.” Jesus shows that healing is deeper than the body. We need healing of mind and spirit as well. His faith and gratitude have led to a deeper experience of God making “saving” him in body, mind, and spirit. Of course, this suggests that for Jesus, salvation, making people well in a deep and profound sense, was not something limited to Jews. He made it clear that such “making well” was open to anyone who has faith.
Thanksgiving is not such an obvious response to life and world. The senseless suffering in human life, the at least temporary success of evil, is enough to remind us of the faith, hope and courage it often takes to give thanks.
The American tradition of setting aside a day of Thanksgiving is a case in point. It was not easy. We do not find the most intense moments of thankfulness in times of plenty, but when difficulties abound.
Think of the Pilgrims that first Thanksgiving. Half their number dead, men without a country, but still there was thanksgiving to God. Their gratitude was not for something but in something. In 1777, over 100 years later, the continental congress proclaimed a national day of Thanksgiving after the American Revolution victory at the Battle of Saratoga. However, it was twelve years later that George Washington proclaimed another national day of thanksgiving in honor of the ratification of the Constitution and requested that the congress finally make it an annual event. They declined. Yet, the custom grew in various colonies as a means of celebrating the harvest. Another 100 years later, in 1865, and the end of a bloody civil war, President Abraham Lincoln proclaimed the last Thursday in November Thanksgiving. It might surprise you to learn that it took still another 40 years, the early 1900's, before the tradition really caught on. For you see, Lincoln sanctioned Thanksgiving to bolster the Union's morale. Many Southerners saw the new holiday as an attempt to impose Northern customs on their conquered land.
Thanksgiving today is a mild-mannered holiday full of football, hot apple pie, and family reunions. However, that is not a realistic historical picture of Thanksgiving. It is more often born of adversity and challenging times. So many of the greatest expressions of thanksgiving have occurred under circumstances so debilitating one wonders why people give thanks. It would seem the more reasonable response would be bitterness and ingratitude.
In offering thanks to others, we acknowledge our dependence upon another. We need to learn to surprise people with our gratitude to God and to them. Yes, many experiences can cause us to be resentful about the hand life has dealt us. The leper could have done that in a large way. Gratitude focuses our attention upon the positive dimension of life rather than its trials and barriers. We do not express gratitude because life is perfect. Life does not run smoothly for anyone. It has twists and turns, hills and valleys. Yet, along the way, focusing on those aspects of life that have helped us along the way will lift our spirits. Expressing gratitude will also lift the spirit of others. This story might inspire us to surprise others with our gratitude. To say "thank you" means you have acknowledged your dependence upon what another person has done that has affected your life.
I am thinking of the many people we rely upon who will simply do what they are supposed to do. We will never be able to thank them personally, but we can still have a spirit of gratitude for them.
Further, many things happen in life that causes us to be resentful about the hand life has dealt us. That leper could just easily have been resentful of the wasted years he was a leper. Resentment is the effortless way out. We are thankful, not because life is always so wonderful, not because we are always so wonderful, but because of the confidence we have in God. Alcoholic parents raise us, we suffer deep scars from an abusive relationship with a parent, and we get into the wrong crowd at an early age and damage ourselves forever. This is real life: full of obstacles and barriers. Yet, we are here today because we have overcome them. Most of us can look back and see that such obstacles and barriers have made us better persons and better Christians.
It is not that life is so wonderful. It is not. It is not that people are so wonderful. We are not. It is because of God, it is because of confidence in God, that we can be grateful. If you really want health of mind, body, and spirit, you might have to dig down deep and be grateful. If you really want to be well, let praise gush forth. If you want to be clean morally and spiritually, let Jesus come in and make it so. Here are some proverbs that remind us of this truth.
Anxiety weighs down the human heart,
but a good word cheers it up. (12:25)
The light of the eyes rejoices the heart,
and good news refreshes the body. (15:30)
Like vinegar on a wound
is one who sings songs to a heavy heart. (25:20)
A glad heart makes a cheerful countenance,
but by sorrow of heart the spirit is broken. (15:13)
A cheerful heart is a good medicine,
but a downcast spirit dries up the bones. (17:22)
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