Never Forget to Remember and Always Remember to Forget

Good afternoon, everyone. Great to be here with everyone on this Holy Day. Hope everyone had an enjoyable evening yesterday. And a good time fellowshiping with others as we kick off this Holy Day season. Spring Holy Days are always wonderful. We enjoyed the nice sunny weather at least yesterday morning. Couldn't believe how warm it got. Do we dare say we've had the last snowfall for the year? No, maybe we'd better not say that. Might not come true. Well, for those of you who want to write down a title, I'll give you the title up front of this message. I'll vie for one of the longest sermon titles. I have a contest here. The title is Never Forget to Remember and Always Remember to Forget. Never forget to remember and always remember to forget. So as we probably talked about in different conversations and things last night, memories, things that we remember, are bound very closely to these Holy Days. And it's not really exclusive to these Holy Days. When we think about it, any of the Holy Days that we keep, any holidays for that matter, that we have as national days, all have some sort of memory bound up in them, don't they? We think about Thanksgiving and all the stories we tell in the U.S. about the pilgrims. We think about the founding of our country. We think about Labor Day, which is also the time that we remember. In this case, it's the labor movement. Think of Martin Luther King Day, the time that we remember the things that Martin Luther King did as he drove the drive for civil rights forward in this country. All of the holidays that we keep, these days are set up as remembrances of some sort. Tied into this, and specific to these Holy Days, something stuck with me after listening to Mark Graham's sermon a week and a half ago. More than one thing, actually. But one thing that was sort of ancillary to his main point, he talked about the bones of Joseph being transported out of Egypt when the children of Israel left Egypt.

It's not really something that I've thought about so much recently. It just kind of struck me when he brought it up. And I want to keep that sort of as a motif in the background here as we're talking through this sermon. It's like any good mystery story involves a body or bones of some sort, so this one will follow right along with that.

And so what I'd like to do today is talk a little bit more and think more about the idea of memory. And let's carry this motif of Joseph and his bones through the story and see what maybe they can tell us as we go through it. First, as a background thought, for those of you who like to put headers in your notes, this is first, by way of background. What do we mean by remembering? It seems like a fairly simple thing, really, at first. And we think of remembering important milestones. We think of birthdays and anniversaries. We think of pivotal historical events and all the things that they bring back. And remembering, or not remembering, can get us in a lot of trouble sometimes, can't it? I remember a friend of mine talking with him, and he said one of the, probably the biggest issues he had with his wife had to do with remembering. It was a weekend, and the phone rang early in the morning, and it was his wife's brother. He said, wow, this is great. Caught up with his wife's brother for a while on the phone, handed the phone over to his wife, and she had a great conversation with him. A couple hours later, his wife's sister called, and then a couple hours later, another member of the family called. And that afternoon, this friend of mine, or that evening, said to his wife, wow, this is really cool today. All these different people called. It was so fun to catch up with all these people. She gave him this hurt kind of look, and he realized at that point in time it was her birthday. And he had forgotten her birthday. He was so clueless as to think about all the relatives that had called and never sort of connected the dots between those things. So not remembering can have some pretty serious repercussions in our lives.

In Hebrew, in the Old Testament, there's a specific word that's used for the concept of remembering. It's a word that's usually transliterated Z-A-K-A-R, pronounced sakhor. And it's used in numerous places, actually hundreds of times in the Old Testament, to stand for the idea of remembering. What I'd like to do is just take a quick look, take a quick shot through a few places where the word is used so we can get an understanding. But rather than a dictionary definition, it's often good to see how a word is used to understand what it really means and how it's connected. The first is in Genesis 8, verses 1 through 3, and I'll read through these fairly quickly if you don't want to turn there because I don't want to get bogged down. In the story, what I want to look at is that word remember and what's connected with it. This Hebrew word sakhor, when it's used in the Bible in the Old Testament. Genesis 8, verses 1 through 3.

So we see what's connected here with remembering. Genesis 30, verses 22 through 24 is another place, again, where this word is used.

Here, God remembered Rachel in Genesis 30, verses 22, and God listened to her and opened her womb. If we remember Rachel was not able to bear children, God remembered her, and she conceived and bore a son, and said, God has taken away my reproach, and she called his name Joseph. By coincidence. We'll get to his bones later.

Psalm 106, verse 4. David writes in this psalm, Remember me, O Lord, with the favor that you have toward your people, and visit me with your salvation. What is it that we see about the word remember and how it's connected with sentences, with concepts, with things happening in these passages?

What we see here is that remembering, this Hebrew word that's used, is more than a passive idea of recalling. It's connected with action in every one of these situations, and if we look at the other places where this word is used, it is continually used with action. So it's more in the simple idea of recalling. So we go back to our birthday concept. Think about a wedding anniversary. And I don't recommend trying this at home. So it's your wedding anniversary, guys. And all day long, you think about your wife. You have warm memories of your wife. You think of all the days together. You think of all the times you've had over the years. And you go home, and you have dinner, and that's it. You've remembered your anniversary. But have you done anything about it? See, remembering, truly remembering, even when we think about it in our own context, is a lot more than the simple act of recalling.

It's more than knowing a fact and drawing it back into your mind. It includes some level of action that goes together with that recollection. And so exactly as we see with this Hebrew word that's used in the Old Testament, you can't divorce these things. It's not this idea of one, remember, we just have a warm thought in our head, and we keep moving on in our lives. Something happens as a result of that memory. And in fact, as we see in those few passages and many more that you could go to in the Old and the New Testament, remembering, actively remembering, is actually a key attribute of God. We think of His Spirit working within us. So that's a foundational point that I want to just bring in as we start to talk through the rest of this message, is that remembering is an active thing. It's an attribute of God. It's something that He does connected to action. And if we're putting His Spirit to work and thinking the same way that He does, it works in the same way in our lives as well. So let's move forward from this background. If you want to put another header, and let's look at the Exodus. The Exodus was not the start of the story. Or if you want to write it down another way, the Exodus is kind of like Star Wars. Not thinking about lightsabers, not thinking about Darth Vader. But how many remember going to the theaters back in the old days when people did that, and seeing the first Star Wars movie when it came out? I can still remember seeing that, too. And it was a little bit weird, and I don't know if you caught it or not, but as that text started scrolling across the screen, which looked like breathtaking at that point in time in the 1970s, I've never seen anyone do something like that. But what did it say at the beginning?

It said, Episode 4, A New Hope. And I remember thinking, even then when I saw it as whatever, a 10 or 12 year old, it's like, what is this? I'm going to see this movie, everyone says it's the greatest thing in the world, and the scroll starts and says, Episode 4. How does that make any sense? And there were things referred to in the storyline that happened in the past, the Clone Wars and other things like this. And I would think, okay, how does this all connect up? And it turns out in the end, that as we know now, as all the different Star Wars movies have come out, there was a whole set of stories that were written, and the screenwriters in the end decided that the most marketable one to come out with first was Episode 4, because it kind of had the most action, the best storyline in it. So they started with Episode 4. You know, the Exodus is actually a lot like that. No Yoda in the Exodus. The water's parted in a different kind of way. That'd be kind of cool, actually, when you think about it. Baby Yoda hovering across. Okay. We won't go there. But for those of us who think about, when we think about the Exodus story, it's more than simply freeing the children of Israel from slavery. Why is that? And it is tied to the bones of Joseph, actually. So this was actually the ultimate act of God remembering and taking action as a result of that memory. What was it that he was remembering? And how was that tied to the bones of Joseph? Genesis 15. Again, we won't turn there, or we can if you want to. The guys with the screen are quicker than I am. But in Genesis 15, one of the promises that God gave to Abraham included the fact that his children would be taken out of Canaan for a while, enslaved, and brought back out after centuries back in Genesis 15, connected to the covenant that God made with Abraham. And going back to Joseph, as he was dying, we remember, of course, that there was famine in the entire land. Joseph was essentially the prime minister of Egypt. He brought his family into Egypt to save them. That's why the children of Israel were there and multiplied over the course of centuries. But in Exodus 50, verses 24 and 25, he gave a specific instruction to his children when he was ready to die. And that instruction was, not if, but when God takes you out and brings you back to the Promised Land, take my bones with you. And so that's where the story of Joseph's bones really starts. He had complete faith. He knew that God would remember his promise. And it wasn't that God would sort of figuratively sit back in heaven and say, Yeah, I remember. I told that to Abraham. But, you know, kind of busy right now. I'll get around to it another time. Joseph had complete faith and understanding that God was going to deliver on what he said he was going to do. And when he remembered that promise, he would do it in a tangible way that changed everything that was happening with that ancient nation of Israel. So, not surprisingly, there are many references as well related to this story, the time of Unleavened Bread, to this Hebrew word, zakar, God's active remembrance. One example is in Exodus 2, verses 23 through 25. I'll read this one from the New Living Translation. I like the way it terms this. Exodus 2, 23 through 25. Here, the account says, I love that last phrase. The New Living Translation lays that out in a way that not all the other translations do. He knew it was time to act.

He'd made a promise, and the story started long, long before this time of the Exodus, because this promise went all the way back to when God had first begun dealing with Abraham. And he had made a promise that he would remember his people, and he would take them out of the enslavement that they were in, and he remembered his covenant. We see it again in Exodus 6, verses 5 and 6, where, again, related to the Exodus from Egypt, it's taking us back to the beginning of the story with Abraham and saying that God remembered that covenant.

So the thing that Joseph's bones help us to understand and to remember is that Exodus is not the beginning of the story. The story actually started a whole lot farther back than that, and as great as taking Israel out of Egypt was, what was even greater was this act of four centuries later, God keeping the promise that he had made. When we think back four centuries, you know, 1623, what in the world was even happening around here in 1623?

This was probably an overgrown forest. I've read some books on Ohio history, and it talks about the size of the trees that they cut down when they got here. Settlers, I think it was in the late 17 into the 1800s, trees that had three, four, five-foot diameter trunks. Those things were probably starting to grow back in 1623, but there wasn't a lot else going on in this part of the world.

So you think 400 years, for us, that's multiple lifetimes. For God, it's like the blink of an eye, and he actively remembered the promise that he made. But the story doesn't stop there because it continues to go forward. You see, if we remember the promise that God made to Abraham, it was very importantly a two-fold promise. One was for the physical descendants of Abraham, but the other, which was incredibly broader and much more important than that, was the promise of Jesus Christ. And that existed all the way back in this original covenant with Abraham. One example of it, Genesis 22, verse 18, was the account that happens after Abraham was asked to sacrifice Isaac.

And of course, we know that a ram in the thicket was provided, and of course, God did not intend that Isaac was going to be sacrificed. In Genesis 22, verse 18, God makes a statement. He says, In your seed, talking to Abraham, all the nations of the earth shall be blessed, because you have obeyed my voice. This is the second prong and the most important prong of the promise that God made to Abraham, because he made a promise to his physical lineage.

He kept that promise in Exodus and further on in the Bible. But if you'll turn with me to Galatians 3, Paul very clearly tells us what this refers to. So there's not a question about what God was referring to when he said, In your seed, all the nations of the earth shall be blessed. Galatians 3, verses 16 and 17.

Now to Abraham and to his seed, the promises were made. And he does not say to seeds, as of many, but as of one. So Paul's making very clear points starting off. He's not talking about multiple descendants when he talks about your seed, Abraham. He's talking in the singular form of a particular person to come after. Verse 17, this I say, that the law which was 430 years later cannot annul the covenant that was confirmed before by God in Christ to make the promise of no effect.

And I didn't read the end of verse 16, which clearly says, And to your seed, who is Christ. So Paul makes it very clear in this situation that long before the children of Israel ever existed, long before they were ever in slavery in Egypt, when God made this original covenant with Abraham, it included this very important clause to Abraham that you will have a descendant who will be Jesus Christ, through whom everyone, whether they're physically related to you or not, can come to God.

That's an incredible promise. And as all of us sitting here today can bear witness, it's a promise that God remembers through action, through calling people, and through clearly calling people who come from a variety of different backgrounds, ethnically, racially, different lineages, because that doesn't matter in this part of the covenant. Through Jesus Christ, all nations, all people that are called by God, can come to him.

So wrapping up this second thought, the bones of Joseph pointed to the fact that the Exodus was not the start of the story. It was the act of fulfillment of promises that God made to Abraham when he established the Abrahamic covenant. And that covenant included not just the restoration of physical people to physical land, but it included the promise of Jesus Christ and access to God for everyone who would be called.

So with that background in mind, let's go back to the title of the message, Never Forget to Remember and Always Remember to Forget. So what does the first part of that mean? Never Forget to Remember.

If you look in Joshua 24, verse 32, the story of Joseph's bones essentially ends there. Because they brought Joseph out from the Promised Land, they went back to a town called Shechem, and there, where land had been bought, they settled, and Joseph's bones were buried in the Promised Land. Exactly like he had asked it would happen four centuries plus earlier than that.

And when we think about this, as that time happened in the Promised Land for the physical people of Israel, remembering and never forgetting the things that God had done for them was integral to how they lived their lives. Let's turn to Exodus 13. This talks directly about these holy days that we keep and how the children of Israel were instructed to think as they kept these days.

Exodus 13. We'll start actually in verse 8.

You could read the whole passages, verses 3 through 10, starting in verse 8.

So what God is saying to the children of Israel because of the physical blessings that they received coming out of Egypt, that this holy day was something they were to keep, and that same act of remembrance. And it wasn't just sitting back and saying, oh yeah, God brought us out of Egypt. Awesome. So a whole lot more than that. And it talks here about the things that are supposed to happen as a result of it, that God's law is in their mouth, that they understand they follow His way. And there are multiple other references in the Old Testament about how Israel was supposed to act continually tied back to the fact that they came out of Egypt, that act of memory. One of them is in Deuteronomy 15. Deuteronomy 15. You could go back later and read verses 12 through 15.

There it talks about how the children of Israel, when they had people who were bondservants in their society, unlike the nations around them, after seven years, actually after six years, they were supposed to free them in the seventh year. This is almost unheard of in a civilization at this point in time, that you would have somebody working your household as a bondservant, and then in the seventh year you would free them. But not only would you free them, you were supposed to liberally give them things so they could set up their own life.

You wouldn't just say, okay, I'm done with you after six years, you know, you got the shirt on your back, and take off, and good luck to you. And they're actually told, if we read these passages in Deuteronomy, that they're supposed to give them property. And it's tied to a specific clause. It says, because you yourselves were bondservants in Egypt.

So because of that memory, because of that understanding of where they had been, they were supposed to act in a different way. Similarly, in Deuteronomy 24, verses 17-19, the same memory of where they were, how they were enslaved and then freed, is supposed to carry through in ensuring that they provide justice for the helpless, and also, and the fatherless, everyone who can't help themselves, that they can receive fair justice, and that they leave food in the field so people who don't have anything can come in and can glean and can gather for themselves.

And again, it's specifically tied to the fact that they were brought out as strangers from the land of Egypt. And it was supposed to inform the way that they lived their lives on a day-to-day basis, and the whole ethos behind their country, and how it worked to be a citizen, and even a stranger within the land of Israel.

Now, this carries forward as well. Again, we think back, the Abrahamic covenant had the two prongs. One of those prongs is the greater promise of Jesus Christ through which all of us are called. And the same concepts carry forth in that covenant. Turn with me, if you will, to 1 John 3. We're to have active memory of what we were, what was done for us, and we're supposed to act as a result of that. Mr. Thomas gave a great sermon several weeks back, talking about active faith.

And this ties exactly into that, the fact that memory, like faith, is not passive. It's an active thing, something we act on. 1 John 3, starting verse 16. By this we know love because he laid down his life for us, talking, of course, here about Jesus Christ. And we also ought to lay down our lives for the brethren.

So here we see these two things connected. Because of the sacrifice that Jesus Christ had given for us, we're supposed to sacrificially offer ourselves to serve our brethren. That's one of the reasons we do the foot washing, why Jesus instituted the foot washing as part of the Passover service. That's supposed to provide a strong message to us that we are supposed to be willing to do what we need to do, whatever that might be, to serve one another.

Without regard to anything else other than the fact that we are brothers and sisters in Christ, and we've all received that same forgiveness from sins and that same grace. Verse 17, whoever has this world's goods and sees his brother in need and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth.

So talking here about an active giving, serving, and helping other people. And if I can quote my friend George in the back as he was actually telling me even just before church today, what was the phrase, George? You don't need a prayer meeting at a bear meeting?

And that's what's being talked about here, right? There are real things that happen to us in life we need help. And help is more than, it's important, it's incredibly important that we pray for each other. And we should never neglect doing that. But our job is not finished at that point. We think about the fact that we need to serve and give and help one another. It's also providing tangible support. The things that people need when they're in whatever that situation is, whether it's a bear meeting, hopefully we're not meeting bears in the forest very often, or anything else that happens to us in life.

And it's because we realize that God saved us through grace, and we have to give ourselves in service to others as well. Turn with me, if you will, to Hebrews 12 as well. This is a passage that comes right after the well-known faith chapter, as the writer of Hebrews goes through and chronicles all of the things that people did as they were operating through faith in God and the things that happened in their lives. In Hebrews 12, verse 1, we read then, therefore we also, since we are surrounded by so great a cloud of witnesses, we remember that all of these people that God worked with so powerfully are there, and the things that He did, because of that, let us lay aside every weight, and the sin that so easily ensnares us, and let us run with endurance the race that's set before us, looking to Jesus, the author and the finisher of our faith, who for the joy that was set before Him endured the cross, despising this shame, and has sat down at the right hand of the throne of God.

Again, it's an active memory. Look at the things that are here with active verbs. Lay aside every weight. Lay aside the sin that so easily ensnares us, running with endurance, looking to Jesus, the author and finisher of our faith. So again, this idea of actively moving, being people of action as a result of the things that we remember that God did for us. So, as we wrap up this idea of never forgetting to remember, these days are a reminder not only of the incredible sacrifice of Jesus Christ, but the need to act as a result of that sacrifice, demonstrating that trait of God and how He remembers, not by simply having warm thoughts and recalling, but by taking tangible action.

Let's look then at the last section of this message. Always remember to forget. Always remember to forget. So the bones of Joseph work their way through this story again, and they point to the fact that the covenant with Abraham was not just for the Israelites. Paul clearly wrote, again in Galatians, that Jesus Christ came as part of the promise of that covenant.

And that was recognized even by writers in the Old Testament. So you turn with me to Jeremiah 31. Jeremiah 31, we'll read verses 31 through 34. And for those, we don't have time to get into all the details of it today, but I just want to call out and happy to talk about it more with anyone who's interested.

There's a difference between the Abrahamic covenant and the Mosaic covenant. The Mosaic covenant was instituted hundreds of years after the Abrahamic covenant, and it was instituted for a period of time with the children of Israel. That's different than the Abrahamic covenant that we're talking about now, which was a covenant that was made forever, which is why Jesus Christ is a part of that covenant, whose sacrifice applies to all of us as human beings.

Jeremiah 31, starting in verse 31, Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I made with their fathers, in the day that I took them by the hand to lead them out of Egypt. So he's saying this is a different covenant than the Mosaic covenant that was made when they were taken out of Egypt.

My covenant, which they broke, though I was a husband to them, says the Lord. But this is the covenant that I will make with the house of Israel after those days, says the Lord. I will put my law in their minds, I will write it in their hearts, I will be their God, and they shall be my people. No more shall every man teach his neighbor, and every man his brother, saying, No, the Lord, for they'll all know me.

From the least of them to the greatest of them, says the Lord, for I will forgive their iniquity and their sin, I will remember no more. Now, I love irony. For those of you who are literary people, we've got at least one English teacher in the audience. The irony of this word, zakar, remember, being talked about here in the negative. Right? God's going to remember to not remember, is essentially what's being said here. The hallmark of the New Covenant, their sin, I will remember no more.

And that applies not only to the children of Israel, who will be brought into that New Covenant, but to everyone who's called through Jesus Christ and theirs. So, ironically, remembering to forget is part of the New Covenant. And that's what happens as we go through the waters for baptism. We bury the old man. Our sins are forgiven and forgotten by God. Turn with me, if you will, to Psalm 103, a similar sort of analysis given here in the Psalms. And I'll just provide one quick comment here, that this is not a proof that we have a flat earth, just so that everyone's aware of that.

I'm just going to go on record. Psalm 103, verse 12. As far as the east is from the west, so far he has removed our transgression from us. So God is removing our sins from us.

It says in other places that he forgets our sins. Get into that metaphysical argument of whether an omniscient God can actually forget. But he tells us he does. And in this case, what he's saying, and if we think of a globe, it's interesting he doesn't say our sins are as far removed as north from south. Because when you think about it geographically, if you keep traveling north on the globe, and you get to the pole, and you keep walking, you'll start walking south.

But if you start walking east, you will never get to a spot where you start to walk west, will you? And if you walk west, you'll never get to a spot where you start walking east. So poetically here, what the psalmist is saying is, these sins are being removed from us in a way that they never will and never can meet. Those directions cannot cross. That's how powerful it is, what God does for us through Jesus Christ.

Matthew 18, thinking again about always remembering to forget, just as God has. Now we have to turn that again into our own lives, and how it is that we approach other people in the way that we lead our lives. This is the parable here of the servant who is unforgiving, the unforgiving servant. Matthew 18, this starts in verse 21 with Peter coming to Jesus Christ and saying, how often should we forgive someone seven times? That would have been a common thing in those days. And of course, Jesus says 70 times seven, and that is said for effect. It's not a quantitative sort of thing. We don't keep a tally, and once we get to 490, we can torch somebody. And he then tells this parable, and he talks about this servant who racked up this incredible amount of debt. We don't have time to go through all the details of it, but 10,000 talents. It's just meant to be an absurdly large amount of money that nobody, even somebody who owned a business, would have any prayer of being able to pay off, much less a humble servant. And he was told to pay off, and he was forgiven that huge, incredible debt, so large you really couldn't even comprehend it. And then that same servant, in verse 28, went out and found one of his fellow servants, who owed him 100 denarii. And again, not going to go through all the details of how much that is, but it's an amount that can be paid. It's a minor amount, especially when you compare it to this fortune that was just forgiven. And this man laid his hands on the other servant, took him by the throat, and said, Pay me what you owe. And his fellow servant fell at his feet and begged, saying, Have patience, and I will pay you all. This was the same thing that this servant who had his large debt forgiven had said to the man who offered him that money. He'd begged and said, Forgive me the debt. And he had his debt forgiven, but this servant would not. Through the other servant into prison, Tilly would pay the debt. And when his fellow servants saw what had been done, they were grieved, and they told their master all that had been done. It was just so egregious, so beyond the pale, that the other servants just couldn't stomach it and needed to have it addressed. And his master, in verse 32, said to him, You wicked servant, I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you. And his master was angry, delivered him to the torturers until he should pay all that was due to him. Which, of course, again, was such a large debt that it wasn't even possible to think about that ever being paid off. And the scary verse in verse 35, So my heavenly Father will do to you, if each of you from his heart does not forgive his brother his trespasses. Always remember to forget. That's my paraphrase of that verse. We're supposed to remember the forgiveness that was given to us. One of the things that we do at this time of year is we reflect on where it is that we came from, what it is that we were taken out of. And that's different for every one of us, but the commonality in that is it's a place without God's Spirit. It's a place without his grace and without his forgiveness that we were taken from. And we were brought into a place where our sins have been forgiven. Everything that we've done, beyond what we've done to what we are as human beings, has been forgiven and covered.

And kind of like John says in 1 John, how can God's Spirit even live in us if we don't have the ability to forgive someone else? Do we really comprehend what's been done for us if we're unforgiving to someone else? It's almost evidence that God's Spirit is not working, or at least not working in the fullness of the way that it needs to in our own lives, if we can't let go of something that's between us and another person.

So we must always remember to forget. These days are a powerful reminder that God's grace completely covers our sins, and we need to likewise forgive others. So as we wrap up for today, think about remembering, think about never forgetting to remember, and always remembering to forget, and how the bones of Joseph sort of weave their way through this story. Let's remember, first of all, that remembering, Sakhar in Hebrew, is a trait of God, and it inseparably combines action as a result of remembering. Exodus was not the start of the story. Just like Star Wars, it was started partway through, as the bones of Joseph remind us everything that happened around these holy days stemmed from the covenant made with Abraham and remind us that God's promises are sure. Just as sure as four centuries later, God took the children of Israel out of Egypt, He brought Jesus Christ at the same time of year to give a sacrifice so all of us could come to Him. So let's never forget to remember. Our reminder at this time of year is the great sacrifice that's given for us, and it needs to spur us into action in our lives. And as we do that, let's always remember to forget, just as God has forgiven our sins, that we can continually challenge ourselves to forgive others. The bones of Joseph show us the way. Never forget to remember, and always remember to forget.