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.
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.
We continue with our series on the Bread of Heaven, this week focusing on John 6:24-35. Last week (Part 1) we read about Jesus’ feeding of the 5000 men (plus children and women) with just five small barley loaves and 2 little fish. We recognised that there were two levels to the story – on the ground floor, this is a story about Jesus caring about people being hungry and doing something about it; on the first floor up, this story is an invitation to have faith in Jesus, that he is more than capable of taking care of our needs. This week (in Part 2 of our series), we add on a third floor, which is to faith in Jesus, who is the Bread from Heaven, the Bread of Life.
Today’s passage involves four interactions between the crowd (who had followed Jesus after his feeding them) and Jesus: they as a question and Jesus answers. With each Q&A, Jesus seeks to redirect the people from focusing on the things of this world, on things of the past and on ourselves, and to rather focus on him.
Redirection from worldly work and food to heavenly work and food
The crowds ask Jesus, “Rabbi, when did you get here?” Jesus is quite critical of them, saying they are just chasing miracles and food for their tummies. The then urges them, “Do not work for food that spoils, but rather work for food that endures to eternal life.” Note Jesus’ emphasis both on work and food, contrasting work and food that are temporal and can go off and have to be discarded, versus work and food that are enduring, even to eternity.
This reminds me of Jesus speaking to the Samaritan woman at the well, just two chapters earlier, where he said, “Everyone who drinks this water [from the well] will be thirsty again, but whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (John 4:13-14).
Jesus is redirecting us from the things of this world – from food and water and even miracles – towards the things that are of eternal significance – towards faith, towards heaven and (we shall soon see) towards himself.
Redirection from our actions to Christ’s
The crowd seem to be getting with the programme, so they ask, “What must we do to do the works God requires?” This is a laudable question – they want to do the works of God, they want to meet God’s requirements, so they want to know what they should do. It is hard to fault them for wanting to do the work of God! But Jesus gives two redirections.
First, he shifts the focus from that they must do to what God does. The tells them what they must do by referring to the “work of God“, not ‘your work’. This is a huge hint towards the centrality of salvation through faith in Christ. Jesus says that the work we must do is in fact the work of God. This reminds me of Phil 2:12-13, where Paul writes, “[you] work out your salvation with fear and trembling, for it is God who works in you to will and to act in order to fulfil his good purpose.” He gives what sounds like a contradiction! You work out your salvation because it is God who is working in you…” We cannot do anything, except what God does in us. We are dependent on God for everything that we do.
Second, he shifts from “the works God requires” to the “work of God” – from plural to singular. The crowds were thinking in terms of the many things they needed to do as signs of faith, but Jesus says, ‘No! There is just one work of God. Just one thing is required. And that is to believe in the one God has sent’. That’s it: to believe, or have faith. Faith alone is what God requires. And this faith is almost a falling into Christ, like a relaxing into him, reclining into him, resting in him. It is hardly ‘work’ at all!
Jesus is redirecting us from a focus on the many things we think we need to do to satisfy God’s expectations, towards a simple (yet also hard) just trusting in God to enable our faith in Christ.
Redirection from a small vision to God’s grand agenda
The crowds now get cocky and impertinent, asking Jesus what sign he will given them to prove that they should deign to listen to him. They seem to have entirely forgotten that he just fed thousands of people from a small lunch box! They refer back to Moses, when they were wandering in the desert, centuries before, who gave them bread from heaven (manna).
But in Jesus’ response, he contradicts everything they have said (and in the process, declines to give them a ‘sign’):
It is not about Moses, but about my Father.
It is not what was given to them (in the distant past), but what the Father gives them right now.
It is not about bread from heaven (manna, which lasted only one day), but The True Bread from heaven.
It is not just for you, but for the whole world.
Jesus directs them from a rather small and long-gone longing for manna from Moses towards a far greater, more enduring and more inclusive bread that is True and from Heaven.
Redirection from bread to Christ
Finally, it seems they get it! Instead of referring to Jesus as “Rabbi” as in the start of this passage, they now refer to him as “Lord” (or “Sir”). And they now ask, “always give us this bread”. They recognise that everything they had been setting their eyes and hearts on was quite worthless. But this True Bread that Jesus was talking about now – that was bread worth having! This is like the Samaritan woman, who says “Lord, give me this water so that I won’t get thirsty and have to keep coming here to draw water.”
And Jesus replies,
I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.
Jesus has completely redirected them away from bread to himself. Jesus IS the bread of life. He does not give them the bread of life; he is the very bread itself! If we want bread, we want Christ.
Our reading this morning is from John 6:1-21. We will be spending five weeks on this chapter. I think that this is the most consecutive Sundays we spend on any chapter in the Bible. (I stand to be corrected.) This is because we receive here some of Jesus’ most profound and important teaching – about the Bread of Life, the Bread of Heaven. It starts with a story about ‘real bread’ and becomes a story about ‘Real Bread’ (Bruner’s commentary on John).
In the first 15 verses of John 6, we are introduced to bread. It sets the scene for the rest of the chapter. We can read this story at two levels: on the ground floor, it is a story about Jesus feeding 5000 men from five small barley loaves and two small fish – a story of compassion and care; on the first floor, it is a story about an invitation to faith – faith in Jesus, who is the Bread of Life.
The ground floor – a story about caring
Jesus is on the mountain side and he sees a large crowd heading his way. John writes “Jesus looked up and saw”. Jesus is always looking up and seeing. We get this again and again in the Gospel narratives. He has his eyes open and sees the needs of those around him. If you listen to my messages over the past month, you’ll hear it over and over. He sees. And he has compassion.
So he asks his disciples how they can arrange bread to feed the people. It is a huge ask, of course, with 5,000 men, plus children (we know there are children there, because soon we meet a ‘boy’ in v9) and women (if there are children, there are surely women). So, there were perhaps 15,000 or 20,000 people! Andrew brings a boy who has a little bit of food – not much more than a snack. Jesus gives thanks for the food and distributes it to the people. (One wonders what the boy thought about having his lunch annexed by the Andrew and Jesus!) Everyone eats their fill, so much so, that there are 12 large baskets (big baskets that could hold a man) of leftovers of the barley bread.
Many of us believe that Jesus performed a miracle, in which he multiplied that little bread into much bread. Others believe that when people saw Jesus’ (and perhaps also the boy’s) generosity and compassion, they were moved to share what they had with those who had less. And so, what we see is a social miracle about people moved to caring and sharing. Either way, this is a story about Jesus caring for others – caring for our everyday needs. As we often pray, ‘Give us this day our daily bread’. Bread is life in come communities. In others, it is maize meal porridge. In others, it is rice. Every society has a staple food that provides the foundation of life. Jesus cares about this and wants people to have food in their stomachs. And to have it abundantly.
The first floor – a story about faith
The feeding of the 5000 is an important miracle story in the Bible. It is the ONLY miracle, taking place between Jesus’ baptism and his entry into Jerusalem on Palm Sunday, that appears in ALL FOUR Gospels. There is no other miracle that appears across all four Gospels, except this one. And in John’s gospel, it introduces a lengthy chapter about the spiritual meaning of Real Bread. Still, even on the first floor, the real bread is just bread. But the interactions between Jesus and the others are an invitation to faith.
John tells us that the event takes place just before the Passover festival (v4). The Passover symbolised, as it still does, liberation and redemption from slavery in Egypt, God standing up for the people of God, God caring for God’s chosen ones. It is central to Jewish faith, like the cross is central to Christian faith. This cues us that this is a story about faith.
Seeing the large crowds, Jesus invited Philip to faith: “Where shall we buy bread for these people to eat?” For sure, this is a big ask – it is a big crowd. But Philip was there in John 2, when Jesus changed water into wine – a lot of wine, a lot of really good wine! Jesus invites Philip to have faith. A faith response might have been, “Lord, I can’t imagine where we could get or afford so much bread. But I know you can make a plan! If anyone can feed this many people, it is you!” That would be a faith response, particularly after witnessing the water into wine miracle. Instead, all Philip can see is the large crowd. He loses sight of Jesus. His faith fails him.
Andrew shows a little faith, however. He finds a boy with some food. He emphasises the smallness of what the boy has: “five small barley loaves and two small fish” (v8). And then his tiny bubble of faith pops: “But how far will they go among so many people?”
Yet, that is all Jesus needed: a tiny morsel of faith. He takes those small loaves and small fish and gives thanks for (literally ‘eucharists’) them and feeds 5000+ people. Jesus is not constrained by the size of our faith. Andrew’s faith is feeble, small and easily fizzles. But what is important is not so much our faith, as the one in whom we place our faith: Jesus is more than capable of calming our storms, feeding us, healing us, helping us. He is the Lord of lords and King of kings. He is God incarnate. He can do anything.
It is only in the collecting of the leftovers that the disciples and the people recognise a miracle has taken place. I think Jesus instructs the disciples to collect the leftovers so they can see and touch the miracle, much as Jesus does with Thomas in John 20 – “Put your finger here; see my hand”. As Thomas was invited by Jesus to see, touch and respond in faith, so were Philip and the other disciples invited to see, touch and respond in faith. And so are we. Particularly during times of turmoil, illness, loss, distress and hunger.
Immediately after the story of the feeding of the 5000, we have John’s version of the story of Jesus walking on the water (see my sermon on this same story from Mark’s Gospel, a month ago). The disciples are alone in a boat on a lake in a storm and struggling to make headway. Jesus sees their plight and walks across the water to them. They are terrified to see him, but he says, ‘It is I; don’t be afraid“, and he climbs into the storm-rocked boat with them – he chooses to be in the boat in the storm with them – and immediately, they find they have reached the other side of the lake, where they were headed.
Jesus remains more than capable of riding out and calming the storms in our lives.
Jesus is in the boat with us in the midst of the storm. He is not sitting far off watching, dispassionate. No! He is right in the storm with us, in the boat with us.
Jesus controls the storm that buffets and scares us. He is more than capable to put the storm in its place.
Jesus reminds us of the many times before that he has been faithful and capable, so that we can have faith in him, confidence in him, even during the storm.
Today, I want to add two additional stories to this one, so that we can build up our faith muscles when we are weathering a storm. This is particularly important, given that we are in the midst of the third wave of the COVID-19 pandemic, and given that our churches have, once again, closed their doors and moved online for services.
The first story is an echo of the one above and comes from Mark 6:45-51. The disciples are again in a boat on the Sea of Galilee, but this time Jesus is up on the hillside praying. He can see that the disciples have encountered a storm and are struggling. So he walks down the hill and across the top of the water towards the disciples’ boat. They are terrified, thinking he’s a ghost, but he calms them, saying, “Take courage! It is I. Don’t be afraid.” Then he climbs into the boat with them, and the storm calms down. Mark does not say Jesus calmed the storm, but it seems an unlikely coincidence that the storm just happened to subside when Jesus arrived. We learn three important lessons about Jesus when we are in a storm:
Jesus sees the disciples plight and comes to them and speaks words of comfort to them: ‘I am here, it is I, don’t be afraid.’
Jesus climbs into the boat. In the previous story Jesus was already in the boat when the storm arrived. In this story, Jesus climbs into the boat with the disciples in the midst of the strong winds. He chooses to enter the difficult place where they are.
Jesus calms the waves, demonstrating (again) that he is more than capable.
The second story is a healing story, that is located within a larger healing story. The larger story is about Jairus’ daughter who is mortally ill and (it seems) dies before Jesus gets there, because Jesus is delayed by the inner story, which is recounted in Mark 5:24-34. The story is set in a large crowd – many people, all jostling around and up against Jesus, as he walks the streets.
The crowd feels like a storm – buffeting, noisy, knocking up against, pushing, threatening. (Hence the picture for today’s message.)
This is the story of the woman who had been bleeding for 12 years and all her efforts to find a cure were futile. He hears about Jesus and believes that even if she can just touch just the hem of his outer clothing, she will be healed. Even though she is unclean due to her persistent bleeding, she enters the crowd and manages to just touch Jesus’ clothes. And she is fully healed! Jesus can feel that power has gone out of him and wants to see who was healed. We learn three important lessons about Jesus when we are struggling in life’s storms:
Jesus cures her. She merely needed faith, and without him even knowing or intending it, without even actually touching her, she is healed. It is as if Jesus’ natural instinct is to heal and make whole, so it just pours out of him when someone has faith in him.
Jesus knows her. He initially doesn’t know who touched him, but he knows someone did, and when she owns up, he fully engages with her as if the crowd is not even there – like the still centre of a tornado.
Jesus restores her. Her healing is primarily physical. But the result of that physical healing is that she becomes clean again, and thus able to touch other people, able to engage in the life of her family and community, able to participate in her faith.
There are many storms raging around us. Covid is the most public and universal. But there are others: financial concerns, loss of work, mental health issues, substance abuse, marital problems, divorce, illness, death, loneliness, addictions, and so on and so on. The list is almost endless.
But there are three important take-home messages for you today:
Jesus sees you. He sees and knows you right where you are. He knows everything about you and your circumstances, no matter how private you are and no matter how alone you might feel. He sees you.
Jesus joins you. He does not remain remote. He does not watch from a distance. He climbs into your boat, into your life, into your shoes. He is right there with you – so close, there is no gap between you and him.
Jesus acts for you. Jesus calms storms, he banishes fear, he heals disease. He is more than capable and he is more than willing. We just have to reach out to him, to touch the hem of his robe.
The disciples find themselves in a boat in the midst of a ferocious storm (Mark 4:35-41). They cry out to Jesus: “Don’t you care?” We sometimes find ourselves in a similar situation. The world seems to swirl around us, exploding, destabilising. We wish for a granite foundation, but instead we are in a boat in the storm; at sea. But the disciples learn three things in this experience:
Jesus is in the boat with them. He is not standing at a distance, watching. He is right with them in the boat, in the midst of the storm.
Jesus demonstrates that he has the power to subdue nature. He is more than able to overcome any adversity we may experience, to calm any storm we may experience.
Jesus reminds his disciples that they have experienced his capability in the past; and so should remember it in the present. “Do you still have so little faith?” he asks them.
When we are in the midst of the storm – as we are now with the third wave of Covid threatening to overwhelm us – we need to keep turning back to Jesus. He is the source of strength, healing and wholeness.
Our Eucharist readings for today align around the theme of generous giving. Read the texts:
Extracts from Psalm 112
1 Blessed are those who fear the Lord, who find great delight in his commands.
3 Wealth and riches are in their houses, and their righteousness endures forever.
4 Even in darkness light dawns for the upright, for those who are gracious and compassionate and righteous.
5 Good will come to those who are generous and lend freely, who conduct their affairs with justice.
9 They have freely scattered their gifts to the poor, their righteousness endures forever; their horn will be lifted high in honor.
Extracts from Matthew 6
1 “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.
2-4 “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.
Extracts from 2 Corinthians 9
6-8 Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work.
10-11 Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.
Key lessons about giving generously
God consistently and insistently calls us to generosity. This giving is to be sacrificial, in other words, we give until it hurts a bit; we give so that we feel the loss a little.
Givers will be rewarded according to their generosity. There is a kind of economy of giving, with a return on our investment, possibly in this life, and certainly in the next.
Giving should be done freely. We should not give grudgingly, reluctantly or out of obligation. We should also not give in order to obtain a reward or recognition – indeed, we should give privately, secretly. Our generous giving is rather motivated by our response to God’s generous giving to us.
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.