If you want to skip the sermon and just watch the unscripted enacted “parable of giving back to God” with 13-year-old Zachary, watch the video below. Zachary blew us all away with his 50/50 deal!
This is the fourth in our series on stewardship, in which we are concentrating on what it means to be a church – the church of Christ. In the first week, we reflected on what it means to be a God-focused (or Christ-centred) church. In week two, we reflected on being a people-driven church. Last week, we considered the role of the clergy in a people-driven, God-focused church: a clergy-supported church. And today, we consider what it means to be a generous church, or a generously giving church.
Can we accept the following core principle? Everything that exists was made by God, comes from God and belongs to God. Everything: the cosmos, the earth, the plants and animals, water and air, life itself, and we ourselves. You and me. Even the things we have made as humans originate with God – we made them from materials that come from God’s creation, using the intellect and the capacity for learning that God gave us, made by people, whom God created. Everything comes from God and belongs to God.
Including our money.
We may feel that we’ve earned our money, worked hard for it, deserve it and that it belongs to us. These are not untrue. But again, our capacity work, to learn to do our work and do it well, and the things we work with, and the self that is you who is doing the work – all of these were created by God, come from God and belong to God. Therefore, our money also is God’s. All of it.
It is a common misperception among Christians that our money belong to us, since we worked for it, earned it. This is neither true nor correct. We have to challenge this misperception many of us hold. This is vital to our being able to properly think about the money that we earn.
If we think of all the money we have as coming from God, then the small percentage of this money that we give to the work of God in and through the church, is really a blessing, because the large percentage of the money that we get to keep for our own use is a gift from God. A grace.
God invites us each to give proportionate to what we have. Traditionally, this would be ten percent of what you earn (gross or net – you decide). You could choose to give more than 10% or less than 10%, as you feel led. But having 10% in mind is a good point of departure to reflect critically on your attitude to and practice of giving.
The bottom line is that we – and you – have to give to God’s work.
It really is not optional. Everything you have is from God, and God expects you to give at least some small portion of that back to him. But God really doesn’t want you to do it grudgingly or sulkily, like a chore or unpleasant task. No! God loves a cheerful giver. God loves us to give out of gratitude for all we have already received from God, out of thankfulness, out of joy and out of the privilege to participate in God’s work in the world.
At our church, St Stephen’s Lyttelton, we’ll be doing our dedicated giving pledge next Sunday (3 October). During the coming week, give serious thought to how much of the money God has entrusted to you you will give back into God’s kingdom.
This is the third in our series on stewardship, in which we are concentrating on what it means to be a church – the church of Christ. In the first week, we reflected on what it means to be a God-focused (or Christ-centred) church. Last week, we reflected on being a people-driven church. Today, we consider the role of the clergy in a people-driven, God-focused church: a clergy-supported church.
Last week I emphasised that the people are the church, not the clergy, and that even without clergy, a church is still a church; while a minister without a congregation is really not a church. I wish to reiterate one of the things I said last week: there is no mediator between God and people: You have direct access to God. Priests, ministers, clergy to not mediate between you and God. As Paul write, “For there is one God and one mediator between God and mankind, the man Christ Jesus” (1 Timothy 2:5).
Clergy, therefore, are just one part of the body of Christ, performing their roles as equals with everyone else. Paul writes about this in 1 Corinthians, regarding a congregation that had split over those who preferred Paul and those who preferred Apollos. Paul makes it clear that neither of them are really very important: “7 So neither the one who plants nor the one who waters is anything (referring to himself – Paul, and Apollos), but only God, who makes things grow. 8 The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. 9 For we are co-workers in God’s service; you are God’s field, God’s building. … 16 Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst?” (1 Corinthians 3:7-9 & 16).
But, lest we think we can get rid of all our clergy, the Second Testament is full of references to clergy, under various names, such as apostles, oversees, deacons and elders. These are all people who are called, set apart and placed in positions of leadership, for example: Paul writes, “Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task” (1 Timothy 3:1). An overseer, which is what Timothy was, is a kind of clergy person. Elsewhere Paul writes, “This, then, is how you ought to regard us [apostles]: as servants of Christ and as those entrusted with the mysteries God has revealed” (1 Corinthians 4:1). Here again, Paul refers to clergy (apostles). But notice it is as servants of Christ, not leaders. Yes, also as those entrusted with the mysteries of God. Clearly, clergy are part of the Christian Church.
The expectations of these clergy is high. Dauntingly high! See some of the expectations that Paul and Peter have of those in Christian leadership:
1 Corinthians 4:2 “Now it is required that those who have been given a trust must prove faithful.”
1 Timothy 3:2-13 An overseer is to be above reproach, faithful, temperate, self-controlled, respectable, hospitable, able to teach, sober, gentle, peace-loving, not money-loving, a stable family, a mature Christian, good reputation among non-Christians, hold to the truths of the faith, a clear conscience, etc.
1 Peter 5:1-3 Elders (could be clergy and/or lay leaders) are to be shepherds of God’s flock, watching over them, doing so willingly (not because they are obliged to), not pursuing dishonest gain (integrity in the workplace), eager to serve (no mention of leading), not dominating the people, being a worthy example for others.
(Peter’s focus on shepherding, which Jesus picks up when he describes himself as the ‘good shepherd’, causes me to like the term ‘pastor’ and the ‘pastoral’ role. I try to think of my role in the church as shepherding.)
These expectations honestly daunt me. In truth, these are expectations of all Christians. But there is far less wriggle-room for clergy. We are expected to deeply embody these values and to set an example of Christ to those we minister to.
To be sure, the Bible contains numerous examples of bad leadership from clergy, and we see and hear God’s judgment against them. I regularly read Ezekiel 34, to remind myself that God is not playing around when it comes to God’s expectations of church leaders. Here is just an extract from this chapter:
God says, 2 “Son of man, prophesy against the shepherds of Israel: Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock? 3 You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. 4 You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled them harshly and brutally. 7 Therefore, you shepherds, hear the word of the Lord: 8 As surely as I live, because my flock lacks a shepherd and so has been plundered and has become food for all the wild animals, and because my shepherds did not search for my flock but cared for themselves rather than for my flock, 9 therefore, you shepherds, hear the word of the Lord: 10 This is what the Sovereign Lord says: I am against the shepherds and will hold them accountable for my flock. I will remove them from tending the flock so that the shepherds can no longer feed themselves [on their flock]. I will rescue my flock from their mouths, and it will no longer be food for them. (Ezekiel 34:2-10)
Let us admit that most of us have had experience of church leaders who failed us in their pastoral responsibilities; who have not lived up to these expectations. And let us admit also how their actions may have harmed the church and us as individuals. This is the sad reality of the church – pastors do fail us.
To be sure, God will judge the shepherds, elders, overseers, apostles, deacons and priests when they (when we, when I) fail to live up to God’s expectations. We go into the ministry knowing this, with fear and trembling.
But we ourselves should recognise the humanity of clergy, avoid judging and strive to forgive when we’re let down. We can’t hold on to resentment. We need to learn to forgive, to let go, to move on. Else we get stuck in a vicious cycle of anger and hurt, that keeps us trapped and unable to experience God’s love and healing.
As I take up today the role of Rector of St Stephens, Lyttelton, I wish to articulate my commitment to you as your pastor. I will certainly fail at times and let you down, but this is what I will strive for during my time among you. And I invite you to (kindly) pull me aside and point out those times where I fail. I will do my best to hear, learn, repent and do better:
I will strive always to be kind, compassionate, inclusive and loving.
I will listen, be open-minded, hold to a people-driven church, be responsive and flexible to your needs.
I will endeavour to be fair, impartial and consistent, and also honest and direct.
I will ask God to help me be consistently Christ-centred, Word-based and Spirit-led.
I will use the gifts God the Spirit has given me – leadership, teaching and pastoring – to guide, equip and support you. We are a clergy-supported church.
And I will try hard not to get in God’s way. God forbid that I become a stumbling block to the work God wants to do among us!
And so I invite you all us to work together in partnership to build God’s kingdom in and through St Stephens.
We focus on stewardship for one month of each year – the month of September. It is the time when we reflect on everything that God has given us – which is everything, every single thing – and how we use this in God’s service. Stewardship has its roots in the creation story in Genesis chapters 1 and 2.
After God had created humanity – male and female – in God’s image in Genesis 1, God immediately said to them, “Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground” (Gen 1:28). And in the narrative in Genesis 2, God placed the man God had created in “the Garden of Eden, to work it and take care of it” (Gen 2:15).
In both narratives, the first thing God does after creating humanity is to entrust God’s creation to humankind, to rule over it in God’s stead (which is what a steward does) and to tend and care for it (which implies care and love). For us today, stewardship involves taking care of everything God has entrusted to us – our bodies, our relationships, our family, our finances, our possessions, our gifts (or talents or abilities), our time, our earth, our future – and using these to build God’s Kingdom.
Stewardship is not only an individual thing, but also a collective thing. We are called, as the Body of Christ, as a collective, to steward our church and to each participate in building the life of the local church as a place in which people can grow, receive support and healing, learn about God, contribute to those who are in need and fellowship together. Stewardship is thus as much about your church as it is about you.
The book of Nehemiah
The book of Nehemiah, which is largely written as a first-hand account by Nehemiah himself, provides us with a good foundation to stewardship.
Jerusalem had fallen and the people of Israel had been taken off into exile in the East, to Persia. The walls of the city had been destroyed, leaving the city vulnerable to anyone who wanted to take stuff. Nehemiah, whose name appropriately means “God comforts”, arranges with King Artaxerxes to return to Jerusalem to rebuild the city. He does three main things:
First, Nehemiah rebuilds the walls of Jerusalem. He ropes in everyone – the priests (or clergy) and all the people, working as families and neighbourhood (suburbs), to build up the walls. The walls serve to protect the city from foreign invaders, to create a safe sanctuary for those who dwell therein. People put their heart into the work, even putting their lives at risk, holding a spear or sword in one hand and a shovel in the other. Nehemiah writes in 4:6, “So we rebuilt the wall till all of it reached half it height, for the people worked with all their heart.” It reminds me of how the people of St Stephens, Lyttelton literally built the building themselves, as we recentlysaw in a video on St Stephens’ Day.
This kind of working to build the church is what stewardship involves for us, particularly if we are members of a church that has been broken down in some way. Churches are not perfect, and things can break. When they do, all the members of the church – clergy and laity – need to stand shoulder to shoulder, with a sword or a shovel, and work together to build up the church. After all, we are the church.
Second, Nehemiah takes care of the poor. In chapter 5, Nehemiah learns that some people (wealthy, elitist people) are taking advantage of the crisis by requiring poor community members buy back the land they used to own or charging them interest. Nehemiah writes, “When I hear their outcry and these charges, I was very angry. I pondered them in my mind and then accused the nobles and officials” (5:6-7). He called them together and instructed them to cancel the interest on loans and to return people’s property to them. They said, “We will give it back and we will not demand anything more from them. We will do as you say”. Here we see those with more giving to those with less. We see people cultivating concern for those in need. We see a faith community forming, based on sharing and care.
This kind of working to build a church that takes care of its own is what stewardship involves for us. This is particularly so, if we have an economically diverse church, or if some are struggling with life’s challenges more than others. Caring for each other within the church is something Jesus emphasises over and over again – it is this love for one another that reveals to the world that we are Jesus’ disciples. It is at the heart of stewardship.
Third, Nehemiah gets the prophet Ezra to read the Law to the people (chapters 8-9). The people gather every day and the listened to the Law being read. In response to hearing the word, they repented of their sin. Their song, in chapter 9, verses 5-37, repeatedly starts with “You” – You alone are the Lord, You give life, You are the Lord God, You made a covenant, You have kept your promise, You saw the suffering, You send signs, You divided the sea, You led them, You came down, You made known, and on and on and on. They turn as a group, as a body of believers, towards God. They focus on God.
And at the end of that chapter, they made a collective commitment: “In view of all this, we are making a binding agreement, putting it in writing…” (9:38). Among other things, they commit to stewardship: “We will bring to the storerooms of the house of our God, to the priests, the first of our ground meal, of our grain offerings, of the fruit of all our trees and of our new wine and olive oil. … We will not neglect the house of our God” (10:37+39c).
This kind of engagement with the Word of God, and the response of penitence and commitment to dedicated giving, is what stewardship involves for us. We are asked to commit seriously to God, to make a solemn pledge to give of our time, our abilities and our finances to to the building up of God’s church and the work of God through the church.
What does this mean for us?
Even in the midst of Covid, with all the restrictions on our meeting, stewardship calls us to build our church. That means to come back to church, whether in-house or on-line. Too many have drifted away from church and from fellowshipping with others, even though church is available online. We must come back and practice again being church – whether inhouse or online. We must relate to each other, which we can do between services, by phone, WhatsApp and Facebook. And we must participate in praying for each other.
We must take care of those who are poor and vulnerable. A key way to do this is to give some of our financial resources to the church. A good church will use these resources to build out God’s work through the church, not to line the pockets of clergy. A good church will account for every cent that comes into the church, and demonstrate how the finances it receives are used to build the Kingdom of God.
We must immerse ourselves in the Word of God, through reading scripture, through listening to sermons and teachings, through prayer, through joining a mid-week group. In so doing, we root ourselves in Jesus, and begin to be transformed into his likeness.
I encourage you, as I encourage myself, to reflect carefully on stewardship over this coming month, and on our place within the church of Christ.
Our Gospel and New Testament readings today are nicely synchronised.
Mark 7:1-23 has Jesus telling us that we are not defiled by disregard of human customs nor by what we put into our bodies (though he is talking here about religious purity (see verses 1-8 for context), not about drugs, alcohol, sugar, etc.), but rather by what comes out of our hearts and mouths (sexual immorality, theft, envy, arrogance and so on). He emphasises that it is what comes out of our mouths that is important, not what we put into our mouths.
Jesus criticises the religious leaders of his time for for emphasising human norms of behaviour and forsaking the command of God. And what is the command of God? Simple. To love God and to love our neighbour. These are the most important things in life – more important than any other command. Human rules about how to behave, what to eat, how to eat and so on, are irrelevant when it comes to our standing before God. What is important is what is in our hearts and how this comes out in our attitudes, words and actions. What should be in our hearts and what should manifest in our lived lives is LOVE – love for God and love for others.
James seems to have remembered this teaching from Jesus and picks it up in his letter, James 1:19-27, where James says that we should be quick to listen to others and to the Word of God (these are the things we should quickly allow in) but that we should be slow to speak and slow to anger (speaking and anger are things we should be slow to put out).
Being quick to listen means to be open and receptive to people around us, to make time for them, to be interested in and concerned for them. Our default response to people should always be to slow down and listen, listen with care, listen carefully, and listen with love. And we should also be quick to listen to the word of God – to the scriptures – which he says is “planted in us” (v21) like a tree, that can take root and grow and produce fruit. And the fruit of this Word/tree is our attitudes, words and actions – these should emerge out of the Word that we have allowed to grow in us, out of the love of God in our hearts.
On the other hand, James cautions us that we should be slow to speak and slow to anger. He is clearly speaking about our relationships with other people – in v27 he says that the religion that God wants (accepts as pure and faultless) is for us to to look after widows and orphans in distress (that is, to take care of those who are vulnerable) and keep ourselves from being polluted by the world (that is, not to conform to human customs and worldly norms of behaviour).
James speaks particularly about the tongue, which he says we must “keep a tight reign on”, like a wild horse that is ready to bolt. He actually speaks at length about the dangers of the tongue in chapter 3, where he says, “The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.” We have to watch (and yes, even censor) our words, because they are more powerful than we think – whether they are words of healing and restoration or words of criticism and judgement.
Rather, says James, we should be slow to speak and slow to anger. This reminds me of how God is often described in the scriptures, as a “compassionate and gracious God, slow to anger, abounding in love and faithfulness” (e.g., Psalm 86:15). We should be like God – quick to love and slow to anger.
There has been a shift in the world since the election of Donald Trump in 2016. He and his followers shifted social norms about how we use words. Speaking out whatever we think about people, and saying it bluntly and without regard for kindness or niceness has become a new norm. The attitude of not self-censoring and saying whatever one wants has been valorised – made into a virtue. We think we have a right to say whatever we want and that any kind of consideration of how our words might impact someone else is just a form of bleeding-heart leftism, political correctness or a sinister censorship of our right to free thought.
But no! This is completely out of alignment with the example and teaching of Christ and of his disciples! For Jesus, love and consideration for others is THE highest command (along with loving God) and checking what comes out of heart and mouths is clear in Jesus’ teaching in Mark 7. James takes up Jesus’ teaching and unpacks it even more, with strong warnings about reining in (i.e. censoring) our tongues. Just read James 3 and see for yourself.
The path of the Christ-follower involves being full of love, quick to listen, slow to speak, abounding in love and desiring to build up others. Our words matter. This is the way of Christ.
Mark 4:26-29 provide a short parable about the Kingdom of God, a parable that has no similar parallel in any of the other Gospels, and that is sandwiched between two much more familiar parables about the kingdom – the parable of the sower and the parable of the mustard seed. It is worth spending a bit of time reflecting on this less-well-known parable:
Jesus also said, “This is what the kingdom of God is like: a person scatters seed on the ground. Night and day, whether they sleep or get up, the seed sprouts and grows, though they do not know how. All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. As soon as the grain is ripe, they put the sickle to it, because the harvest has come.”
As we approach this parable, we must ask, “What does this story tell us about the Kingdom of God”, since Jesus uses parable almost exclusively in his teachings about many things, including the Kingdom. As Mark writes a few verses later, “Jesus did not say anything to them without using a parable” (Mark 4:34).
A few interesting things to note about this brief parable:
The human character is referred to only as ‘a man’ or ‘a person’ and then simply as ‘he’. This suggests that the human is not an important character in this story.
The rich part of the story is what happens between the two actions of the person – between scattering the seed on the ground and harvesting it. Between these, the person does nothing. This focus of the story is this in-between space between human actions and in which God works.
While the human character is thin and peripheral, two other non-human characters have prominent roles, both of which are preceded with a definite article (the) instead of the ‘a’ used for the human:
“The seed sprouts and grows”. It is clear that the human does nothing to enable this. It is something the seed does on its own. This is what seeds do.
“The soil produces grain”. It is clear that the human again does nothing to enable this. It is done by the soil. Indeed, Jesus emphasises this by preceding the phrase with “all by itself” (αὐτομάτη / automatē) – the soil produces a crop of its own accord, through its own volition.
These activities of these two characters, who show agency and power, are a mystery to the human, who does “not know how” it happens.
Those who garden or farm will know that to produce good crops (or flowers, etc.) you need good soil. If you have good soil, you’ll have good produce. It’s all about the quality of the soil. Those who garden will also know that there is nothing you can do to make seeds grow – that is something they do themselves – all you can do is ensure conducive conditions for growth.
From this analysis of the parable, I suggest Jesus has three main lessons for us regarding our place and work in the Kingdom of God:
We must scatter spiritual or evangelical seeds. Our words and our actions must scatter Kingdom of God seeds around the world.
We must work to ensure that the soil into which we scatter the seeds is well composted and conducive for growth. We get the most detail from Jesus on this in Mark 4:1-20. We can do this by nourishing and nurturing the values of the Kingdom – justice, love, inclusivity, generosity, truthfulness, integrity, humility, service, sacrifice, etc.
We must trust God to do what God does, which is to make seeds grow and to produce a crop for harvest. This is in God’s domain. We cannot make seeds grow in another person; only the Spirit of God can do that.
Two of Jesus’ disciples come to him asking for positions of authority in heaven (Mark 10:35-45). It is really an immature and arrogant request. Understandably, Jesus responds quite firmly. In part he points out that in the world people are grasping for positions of power that they can lord over others, but then he says, “Not so with you!” He calls us to a different value system.
And then he continues to says that “even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” If even Jesus – the Son of God – has come as a servant, how much more should we be servants. We are called to take on a servant mentality – as awful as that might sound – and to live out his role in the world – serving humanity.
We have a critical failure in South Africa of public service, from those employed by the State (who are called “public servants”, as described in the Batho Pele White Paper for Public Service). Far too many people who are employed as public servants (whether as general assistants, chief directors or ministers) have lost this focus – that they are employed to serve the public. But not just them – all of us! We Christians are all put here on earth to serve humanity, to serve the world. Even the Son of Man did not come to be served, but to serve.
Tonight is Maundy Thursday, when we co-celebrate Jesus’ washing his disciples’ feet and Jesus’ institution of the Lord’s Supper (also known as the Eucharist or Mass). This year we read about these events in John 13:1-17 and 1 Corinthians 11:23-26. (I’ve preached about some of this before in a chapter in my book entitled the Kenotic U.)
What stands out for me this year is the extent of Jesus’ willingness to humble himself and serve humanity. Remember that this is God the Son we’re talking about. Not just a Rabbi, not just a priest, not a Bishop, not the Pope – God in human human form! Yet, Jesus, knowing his identity, gets up from the dinner table and strips down to his undergarments and dons a towel and washes the feet of his disciples. Peter, is so uncomfortable with this demonstration of humility from his master. And one wonders about Judas, who has already decided to betray Jesus, and Jesus already knows this – yet Jesus washes Judas’ feet also.
And he offers them his body – broken for us – and his blood – shed for us – for our salvation. He calls us to remember this every time we sit down for a meal. For Christians who follow the sacramental tradition – like us Anglicans – we celebrate this Eucharist at least once a week, because we regard this as the central demonstration of God’s love for us and so we re-enact Jesus great service to humanity.
Jesus whole stance, throughout his life, was one of servanthood. He is the lamb of God, foreshadowed by the Exodus story in Exodus 12:1-14. A life of sacrifice, of service, of humility, of love, of other-centredness.
After washing their feet, Jesus gets up and dresses again and takes up his place at the table and teaches them:
“Do you understand what I have done for you? You call me ‘Teacher’ and ‘Lord,’ and rightly so, for that is what I am. Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet. I have set you an example that you should do as I have done for you. Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him. Now that you know these things, you will be blessed if you do them.
And shortly thereafter he summarises his entire ministry (John 13:34-35):
A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.
May God give us the courage to walk his path of service.
These are the words of Jesus for us today. In Mark 1:29-39, we read of Jesus healing people and casting out demons. He then withdraws to pray and his disciples follow him, annoyed, saying, “Everyone is looking for you!” Jesus responds, “Let us go somewhere else – to the nearby villages – so that I can preach there also. That is why I have come.” Jesus has a clear sense of calling, of why he is here in this world. It emerges out of his time of prayer with his father. He has come to heal, to restore, to save and to preach. (You may recall last week’s sermon, Acts of love, in which I showed that while Jesus is involved in both knowledge or teaching and healing or acts of love, it is the latter that enjoys more attention.)
Similarly, in 1 Corinthians 9:16, Paul writes, “When I preach the gospel, I cannot boast, since I am compelled to preach. Woe to me if I do not preach the gospel!” Paul does not regard preaching as something he can choose to do or not do. He feels that he was made to preach, and thus has to preach. And so he says, “I am simply discharging the trust committed to me.” God called him to preach, and preach he must.
I resonate with this verse. After many years of feeling called into ministry, and running away as fast and as far as I could, I finally conceded and preached my first sermon in August 2005 (you can read that sermon, based on Romans 12:1, here). Terrified as I was, I knew as I stood, clinging to the lectern, that this is what God had called me for and that I had to continue preaching. I felt compelled to preach! There was a period of a few years when lay ministers were barred from preaching. I remember feeling like a bear with a headache or a woman who was 11-months pregnant. I was irritable, distressed, uncomfortable, in pain, because I felt I was unable to give birth to the sermons growing in me. As Paul wrote, “Woe to me if I do not preach the gospel!”
The clear sense of calling or purpose expressed by Jesus and Paul, and indeed most of the characters in the Bible (think of Isaiah’s “Here am I. Send me!” in Isaiah 6:8), is God’s gift to every Christian. It not just some special few who have a calling, a sense of why they are here, as sense of being compelled to do something for God. This is a gift God gives to every believer. 1 Corinthians 12:7 & 27 tells us that “to each one [that is, to every single one] the manifestation of the Spirit is given for the common good” and that “each one of you [that is, every single believer] is a part of” the body of Christ.
God has put you on earth for a purpose.
You are alive for a reason.
You have been sent to do particular work for God.
What is it that God is calling you for? What has God gifted you to do? What is that nagging voice at the back of you mind telling you? What do you know you should be doing for God, but are avoiding? What is it that deeply satisfies you? What is it that, when you do it, tells you that you are in the centre of God’s will for you?
That thing is what you are here for. That is what you are compelled to do. That is why you have come!
St James wrote only one letter that is included in our Bible – a letter to all the churches. James is not one for subtlety. He pulls no punches. He says things as he sees them. His goal is to build up the church, and he is quite willing to challenge us to do so.
So, today’s message is an “if the shoe fits” message. If what I say today fits you or your church, put on the shoe. If it doesn’t, treat it as merely an interesting teaching or pass the shoe on to someone at another church who might need it.
In chapter 4, James provides a series of cautions and advice to churches that are experiencing internal troubles. And out of that I wish to draw three words of advice:
First, examine yourself. In the opening three verses, James asks, “What causes fights and quarrels among you?” And his answer is that it is things within ourselves – our own discontent, own own illicit desires, our own wrong motives. We have to start by critically examining ourselves, looking into a mirror that does not show us as we’d like to see ourselves, but that reveals our shadow side – our inner being. In short, deal with yourself first.
Second, submit to and focus on God. In verses 7-10, James calls us to turn away from ourselves and towards God. The primary purpose of coming to church is God. Fellowship with each other is vitally important, but follows after fellowship with God. When we take our eyes off Christ, we inevitably begin to devour each other and we put our souls in peril. We are to humble ourselves before God, to submit ourselves to God – these are words that speak of our recognition of how much we need God.
Third, stop breaking each other down. In verses 11-12, James says that when we slander or speak against our sisters and brothers in the church, we are breaking the second of Jesus’ Great Commandments – love your neighbour as yourself. James asks, “But you? Who are you to judge your neighbour?” There may well be individuals in a church who are harming the church – members and leaders of the church – and of course they must be challenged on this. But James cautions about judging, slandering and breaking down our sisters and brothers, turning against one another – it is not good for the church.
We need to be part of God’s solution for the church. We do NOT want to be part of the problem, working against God’s solution for the church.
Matthew 25:1-13 tells the story of 10 young women who were waiting to meet the bridegroom. They all brought their oil lamps with them, knowing it might be a bit of a wait, but only half of them had the sense to bring extra oil. They all fell asleep waiting, but when the groom arrived, they woke up. The five without extra oil realised that their lamps were going to go out soon and asked the ones with extra to share with them. The wise, mean girls said no – go buy yourself some. The girls with the extra oil went into the wedding banquet, but by the time the other girls got back from buying more oil, the door had closed and they were turned away.
This parable – quite strong in its wording – is narrated during the week leading up to Jesus’ crucifixion. Chapters 24 and 25 focus on the end times, and the preceding three chapters have some strongly worded messages. Chapter 22 has another story about a wedding banquet, which ends “Many are invited, but few are chosen” – meaning, few actually will attend the banquet.
Three lessons we can take out of Jesus’ parable:
Come to the banquet! The banquet is the party of parties. The bridegroom is none other than Jesus himself. It is a great celebration and we want to be there! God invites us all to attend – it’s an open and free invitation. We just have to accept the invite and pitch up.
Be prepared! Half the girls came without extra oil. They really didn’t think anything through. They seized the opportunity for the party, but did nothing to get ready for it. We are urged to be prepared for the party, which we can do by pitching into the preparations. We can work in God’s Kingdom. We can exercise our ministry. We can give of our time and money. We can come to church and build the fellowship. In short, we can stewards ourselves, our communion, our things and our world.
Wake up! All the girls fell asleep. Not just the foolish five, but all of them. Indeed, there are several stories of Jesus’ disciples falling asleep: In Luke 9:28-36, the disciples fell asleep before Jesus’ transfiguration; and in Matthew 26:36-46, the disciples repeatedly fell asleep as Jesus prayed in the Garden of Gethsemane. The absence of church during Covid may have made us similarly ‘sleepy’. We are out of the practice of coming to church, participating in worship, fellowship together. We’ve become dozy. It is time to wake up and to build up these muscles again!
Jesus invites us to a fabulous celebration – the wedding banquet. Let’s be sure to be prepared and be awake, so we don’t miss out!