Famine and the Preservation of Life: 7th Sunday after Epiphany, Year C
by Mother Amanda Ruston, OSBCn
WhIt is not always so simple to identify the presence of God in the midst of difficult circumstances, or to see signs of redemption and hope in the darker seasons or ‘famines’ of life. Certainly, these are often the reasons humans have used to ‘prove’ that God does not care, or that God simply does not exist. However, even in the darkest of circumstances, God’s presence may be found wherever there are signs of life. God’s nature is life-giving, life-preserving. God’s intervention in seemingly hopeless circumstances - even those brought about by sinful human actions, will always produce signs of life; of reconciliation; of peace.
The tricky part for any preacher or teacher is to position themselves correctly and direct their message accordingly. Those who have privilege must be careful to avoid romanticizing those who do not, or suggesting that they should merely wait patiently for the Lord to eventually provide for them, thereby absolving themselves of any responsibility in the process. Instead, those who have privilege and resources should glean from these passages a challenge to join in with God’s abundant, life-giving work, striving to share their blessings with others - not for the hope of accolades or promise of reward, but because equity and justice are in alignment with the nature of God and the pattern of Creation.
In our world today, there are many places where famine is an actual, literal thing. Christians have always made it a priority to follow Jesus’ teaching to feed the hungry, clothe the naked, care for the sick. But there are other kinds of famine, too. In the Western world especially, there is a widespread famine of compassion - a spreading, darkening apathy that threatens to turn human hearts into withering grass. Christians are called to be witnesses to Christ’s love in this - and other kinds - of spiritual famine, too.
One of the ways in which we might do so is to remember that we are part of a larger ecosystem; each part carefully fashioned by a loving Creator. Our responsibility to one another, and to the Creation we share life with, is to approach all life with the dignity it deserves. For each person, each community, this may find expression in different ways, appropriate to time, place and culture. Nevertheless, the fundamental principle remains the same: those of us who wish to participate in God’s kingdom must emulate the One who calls us: contributing to life-giving, life-reverencing acts and principles towards all God’s creation, even if - or especially when - we are surrounded by famine.
Commentary
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In this passage, Joseph, whom his brothers have (until now) believed to be dead, makes his ruse known and reveals his true identity. In doing so, he does not gloat, nor does he demand an apology from them, but proclaims that the circumstances brought about by their actions (which they all know came from evil intentions) have been used by God, for the good - for the preservation of life.
‘God sent me before you to preserve life. For the famine has been in the land these two years; and there are five more years in which there will be neither plowing nor harvest. God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors.’ (v. 5b, v. 7, emphasis added)
A challenge the preacher may encounter with this passage is how to interpret the interplay of God’s agency vs. human agency. If we claim that God has overruled human agency, then it erodes the concept of human free will, yet if we claim that human free will can thwart God’s plans, we imply that God’s plans are either ineffectual or incorrect. If the preacher wishes to bring this aspect of the reading into play, they might come at it from another angle: that the intentions of the brothers and their sinful actions have been taken and transformed by being drawn into God’s larger, life-giving purposes.
In this way, we recognize the brothers’ agency, and God’s agency, but what about the land’s agency? We know only that there have already been two years of famine, proving to be devastating to humans, and their livestock, and there are to be “five more years of famine, in which there will be neither plowing nor harvest.” (v. 6, v. 11). We cannot assume that the land is responding to a command from God to punish sinful humans, nor can we assume the land is barren due to sinful human behaviour. The land is doing what the land does. Recall that, prior to this famine, there were seven years of plenty. The land may simply be taking a natural sabbath.
Exactly why there is a famine is less important, perhaps, than how humans interact with the land and with God. Joseph has encouraged Pharaoh to prepare by gathering and stockpiling the excess during the years of plenty, making the impact of the famine on humans and animals far less severe. This stewardship of the land’s bounty shows a careful consideration for what the people acknowledge to be a natural order. Rather than forcing the land to comply with their needs and will, humans respond to the land’s agency by changing their behaviour.
Both the preservation of life in the midst of famine, and the reconciliation of family in the midst of estrangement, point to the life-giving presence of God. Rather than relish the opportunity to punish his family for their actions against him, Joseph is merciful because God is merciful. He chooses to share the bounty of the land with his brothers. He recognizes that God has preserved his life, and that his responsibility is to preserve the life of others in return. His title as Pharaoh’s ‘Chief Steward’ is apropos. A faithful steward of the resources and graces that God has given him, Joseph does not dwell on the hardships he has endured, nor look for ways to better his own cause at the expense of others. Rather, he uses his blessings to enter into God’s life-giving work to benefit others, even those who have sought to do him harm. The result is equity, reconciliation, and preservation of life - not just for Joseph, or even for his own family, but for all people, as well as the animals, and the land.
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Psalm 37 is most often characterized as a Wisdom psalm; meant to be used for instruction and study. Like other such texts, it uses an alphabetical acrostic and a structure of contrasts, especially between the righteous and the wicked. And, as with many such psalms and writings, the reader will take note that the dichotomy presented does not represent an accurate picture of reality. Certainly, one does not need to look hard to find examples in our own time where the ‘righteous’ have suffered and the ‘wicked’ are prospering. In fact, even the psalm admits that the wicked sometimes do seem to prosper, and succeed in their evil schemes.
The psalmist nevertheless assures the reader that this is temporary; that those who wait on the Lord will find justice and deliverance. Therefore, the proclamation of the Lord’s promises are less about what is happening now, and more about what will happen; it is an eschatalogical claim, rather than a news report. This isn’t a petition for believers to live for the future and forget about the present; rather, it is a plea to live in the here and now, but with hope and faith. Belief in the realization of God’s promises in the future will have a profound impact on the believer’s emotions and actions in the present.
The land features heavily in this psalm, and agrarian language is rich throughout. Promises of richness and abundance are given to the righteous - those who are known by God.
…dwell in the land and feed on its riches.’ (v. 3b)
…those who wait upon the Lord shall possess the land. (v. 10b)
But the lowly shall possess the land; they will delight in abundance of peace. (v. 12)
Possession of the land should not be read in capitalist terms; rather it is an indication that the righteous have access to the resources necessary to sustain life. God, the one who creates and preserves life in all its abundance, will provide for them.
On the other hand, promises are also made regarding the evildoers; those who do wrong.
For they shall soon wither like the grass, and like the green grass fade away (v. 2)
For evildoers shall be cut off… (v. 10a)
In a little while the wicked shall be no more;
you shall search out their place but they will not be there. (v. 11)
The wicked are not just deprived of the abundance of the land; they are compared to the parts of the land which are no longer connected to the flow of life. Thus, the contrast between the righteous and the wicked is mirrored in the contrast between an abundant, prosperous land, and that which is temporal, dry, and withered.
The picture painted for the righteous is that of a land full of abundance: of riches and goodness. We may be reminded of the Creation stories in which God, after forming each aspect of nature; each animal and creature, repeats again and again, “It is good.”
Yet, abundance does not just refer to the physical provisions the land has in store. The righteous will also delight in the abundance of peace; presumably also provided by - and shared with - the land. God provides all things necessary for the sustenance of life - not just food, water, shelter, etc… but also joy and peace. There is a sense that the land is an active participant in this system; that the land itself rejoices in doing God’s will. Peace for God’s people - the righteous, who also participate in God’s life-giving system - also results in peace for the land they inhabit, and for all who share in its provisions.
The implication then for the wicked, is that by seeking only their own gain, they will not enjoy success and prosperity for long. It is temporary; it will wither like the dry grass and be gone.
Yet, this is a Wisdom psalm, and the logical person will want to know, what must we do to become one of the righteous to whom God has promised all these good things? The psalmist clearly instructs such a reader not to become angry, incensed, enraged, but to be patient and trust in the Lord.
A more fulsome answer, perhaps, lies not in what one must do (or not do), but what one must be. The psalmist describes the wicked as those who - like the dry grass - are no longer connected to the flow of life. They are not just cut off; they have cut themselves off by separating themselves from the One who sustains life in all its abundance. The righteous, then, are those who remain connected to God, the source of all love and life - to whom and from whom flow God’s abundance, for the good of all creation.
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For those concerned with climate justice, this passage is a true gem. Paul is writing to the Corinthians about the resurrection of the human body, and in doing so, he uses the example of sowing a seed. The language is curious, and impactful. He uses the same word to describe the human body as he does to describe the full grown wheat plant - and by extension, the rest of creation.
[When you sow], you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. But God gives it a body as he has chosen, and to each kind of seed its own body. (v 37-38).
It is not a stretch for humans to describe a bear or a bird as having a body, but for most of us, it is much less common to hear a plant being described as having a body. Perhaps we may also remember that the sun, moon, and stars have been referred to as heavenly bodies, and that rivers and oceans and lakes can be referred to as bodies of water… and it would be correct to include them in this picture as well.
In hearing nature described thus, we can more vividly imagine that each part of nature is indeed an individual creature, lovingly crafted by God - even the ones we think of as inanimate. If this pair of verses is expounded upon, the preacher will not need to try very hard to draw a parallel between how Christians are instructed to care for other humans and how we are to care for the rest of God’s creation.
If v. 39 were included in the pericope, we would have even more material to work with:
Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. (v. 39)
The equity implied in this verse enforces the picture of Creation as being equally beloved; equally valuable in God’s eyes. If we follow Paul’s exposition that we who bear the likeness of both the human and the heavenly (v 42), then it follows that we are expected to imitate God in action as well as in likeness. Doing so means we must love God’s other creatures - care for their bodies - with the same kind of reverence we are instructed to care for our own.
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“Do unto others as you would have them do to you.” (v. 31). Even those who are not familiar with the Bible have likely heard some version of this, or its counter: “Whatever is hateful to you, do not do to anyone else.” The beginning of this pericope, then, may tempt us to stop paying attention, because we think we know better already.
However, Jesus takes it one step further, calling not just the listeners actions, but also their intentions into question. If we only treat someone well because we are expecting to be treated well in return, then we are doing only the bare minimum; ‘for even sinners do the same.’ (v. 34b).
Jesus is talking about other humans here, of course. Yet, the preacher or teacher may use this in parallel with any of the other lections this week and extend the instruction to our treatment of God’s creation. If we only care for the environment because we expect it to care for us, that is the bare minimum… yet humanity has a hard time doing even that! We know that our actions (and inactions) have led to global warming, widespread pollution, and the extinction of billions of species. We know that there is, and will be, a direct impact on the planet’s ability to sustain our lives because of it. And yet, even when faced with the threat of our own demise, we struggle to make changes.
We are called not just to do the bare minimum, for our own sake, but to care for Creation because it has an inherent dignity all on its own, quite apart from what it can do for us. Jesus teaches that lending to those from whom we expect a return is something that even sinners do. If we are truly disciples of Christ, we are expected to do more.
“Do not judge… do not condemn… be merciful…’ (v. 37). Of all God’s creation, humans are the only ones who have done anything worth judgement, or condemnation, and yet even we receive mercy from God. So, too, are we called to show mercy - to one another, and to the Creation over which we are given stewardship.
Preaching and Teaching Themes
1) Participating in the Abundance of God
The rich imagery in the lections this week give the preacher or teacher ample opportunity to engage their congregation’s imagination in order to make direct parallels from the Scripture to their own discipleship. In the psalm and the reading from Genesis, not only can we see direct links between God’s life-giving purpose and the land that sustains and nurtures humankind, there are also strong implications for how humankind is meant to respond to this generous abundance. Perhaps we may be challenged to consider whether we are truly amongst the ‘righteous’ - connected to God’s life-giving system, both giving and receiving in abundance. Or, whether we have cut ourselves off from the Source of life, and have fallen into self-preservation, dried up and withered as a result. Like Joseph, we are called in God’s image and example to join in God’s life-sustaining purpose; to be stewards of the land’s provision and also instruments of reconciliation amongst our fellow humans.
2) One Body: Many Bodies
Humankind is prone to a special kind of hubris that stems from the very distinction God gifts us with in the beginning of creation: that we are made in God’s image and given stewardship over the rest of creation. Unfortunately, for far too long, we have interpreted that as being given carte blanche to do whatever we want whenever we want, to and with whomever we want. The widespread ravage of the earth and its resources; the devastation of rainforests; the extinction of so many species; the pollution of oceans and skies… all of it has lead to the rapidly increasing climate change that threatens our very existence. Paul’s letter to the Corinthians, whilst specifically addressing the subject of bodily human resurrection, also gives us some linguistic and theological gems to savour as we ponder what our role is in the face of such devastation. Considering that God made all creatures with unique and lovely bodies, just as God made our human bodies, may help give us new motivation and a fresh perspective on how we are meant to care for our non-human siblings and their bodies.
3) Responding to Famine
The subject of world hunger is not new - both near and far, church communities overwhelmingly find themselves participating in food ministry of some capacity. Many parishes have a community meal, host a food bank, or contribute to organizations that support developing countries in creating safe, sustainable food sources and clean water supply. There is hardly any need to preach on food ministry other than - perhaps - as an illustration of how we are called to feed souls as well as bodies. There are many, many examples of ‘spiritual’ hunger the preacher can point to: loneliness, for example, is considered an epidemic in Canada, and can lead to a wide variety of illnesses, and even premature death. With the political climate as volatile as it currently is, wars raging all around the world, and humankind growing more divisive by the minute, there is an endless, constant need for the love of Christ in the world. The preacher or teacher may find this a rich opportunity to challenge their congregation to be imaginative in how they might be called to a different kind of feeding ministry.
Resources & Further Reading
Freedom Sunday: In 2019 the General Synod designated the Sunday closest to National Human Trafficking Awareness Day (February 22) as “Freedom Sunday”. This occasion offers Canadian Anglicans an opportunity to learn about human trafficking and slavery in Canada today. Further liturgical information may be found online. Freedom Sunday may be observed by special intentions in the prayers of the people.
The New Interpreter’s Bible Commentary
Texts for Preaching - Year C
The Anchor Bible Commentary
The Book of Psalms - Robert Alter
The Body of God - Sallie McFague
https://globalnews.ca/news/9684469/loneliness-crisis-canada-covid/
Contributor Bio
(Mother) Amanda Ruston is an Anglican priest, artist, and vowed Benedictine. She is currently priest-in-charge at St James’ Anglican Church, located on the traditional, ancestral, and unceded territory of the Musqueam, Squamish and Tsleil-Waututh First Nations. The living theology of the DTES streets and people have greatly informed her approach to the topic of creation care and social justice. She is currently illustrating a second book of children’s bible stories (by author, the Rev’d Dr Rob James); the first of which was released in November, 2024.
Image Description
Image is an abstract painting with a figure writing in the center. Painting credit: Light and Colour (Goethe’s Theory) - the Morning after the Deluge - Moses Writing the Book of Genesis - JMW Turner (public domain)