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.
Our readings for today speak about the balance between knowledge and action – between what we know in our heads and what we do with our bodies. What we’ll see is that in the Gospels, Psalms and Paul’s letters, actions are more important than knowledge. It is not the knowledge is unimportant – no! Knowledge is important. But acts of love are even more important. The hallmark of a Christian is not so much what they know as what they do.
In our Gospel reading for today (Mark 1:21-28) we read about Jesus first ministry. We read that Jesus went into the temple and was teaching. And people were amazed at the authority of his teaching. The people later conclude, “What is this? A new teaching – and with authority!” Clearly, Jesus’ teaching, based on his knowledge, is important.
However, only 1 verse describes him teaching, and we don’t know what he actually taught. But there are 4 verses describing is actions. While he was teaching a demon possessed man came and challenged Jesus. Jesus cases out the evil spirit and the man is made well. This act of love, this work of love, gathers more attention than his teaching. And the people conclude, “He even gives orders to impure spirits and they obey him.”
While both knowledge and actions are present in this Gospel passage, actions are far more detailed and compelling.
If we then turn to Psalm 111, we find a similar pattern. Verses 7 and 10 speak about God’s precepts. A precept is a general guideline or principle; not a ‘law’, which is far more specific and prescriptive. v7 says that God’s precepts are trustworthy and v10 that all who follow the Lord’s precepts have good understanding; it is the beginning of wisdom. Clearly, knowledge of God’s precepts is important.
However, 7 of the 10 verses speak about God’s works: the words of the Lord (v1), his deeds (v3), his wonders (v4), he provides food (v5), she showed his works (v6), the words of his hands (v7) and he provided redemption for his people (v9). Wow! So much attention is given to the actions of God. And these actions are described as being great, delightful, glorious, majestic, righteous, gracious, compassionate, powerful, faithful, just, holy and awesome! These are acts of love, and Psalm 111 is drenched in them.
While both knowledge and action are present in this Psalm, actions are far more prolific and compelling.
And finally, let’s look at 1 Corinthians 8, in which Paul provides some rather complex teaching about eating food offered to idols. I do not want us to get too bogged down in the specifics of the teaching, but rather to focus on what Paul says here about knowledge and action. In the opening verses, Paul says, “We all possess knowledge. But knowledge puffs up while love builds up.” This sentence is so direct and clear – knowledge makes us feel bigger and more important, while actions of love build up the community. And then he continues, “Those who think they know something do not yet know as they ought to know.” He cautions against over confidence in knowledge – that we may think we know a lot, but we may actually be wrong. And he continues again, “But whoever loves God is known by God”, though there is an alternate reading (in the footnote of the NIV), “But whoever loves truly knows.” Paul’s warning about knowledge is balanced with an emphasis on love. Acts of love are what are most important, says Paul.
In the rest of this passage Paul explains about eating food sacrificed to idols, and the crux of his argument is that acting on the basis of right knowledge rather than on loving consideration of the needs of others harms these other people. Indeed, Paul says that they are “destroyed by your knowledge” and that this is to “sin against them” and indeed to “sing against Christ” (vv11-12). And he concludes this passage saying that he would rather act against his own knowledge, to protect others from falling (v13).
In other words, what is most important is not for us to act on what we believe to be right, or even on what is actually right, but to act out of love for others, so as not to harm others. In summary, it is better to be kind than to be right.
All three passages today give us the same clear, strong and compelling message: Knowledge, while important, is not what is most important to God. What is most important to God, is that we act in love towards others.
What, then, will you do with this knowledge? How can you put into practice this precept, that loving actions towards others are more important than all the knowledge in the world?
Let me make one practical suggestion. Or rather, let me present this to you as a challenge and urge you to make a decision now to act on this. With the lockdown, churches have had to close their doors and we no longer see our sisters and brothers like we used to. This results in a fragmentation of the church community, and as a result, people may feel disconnected and alone, and their faith may wane.
I challenge you to identify two or three people who would normally have spoken to at church, but because you’ve not seen them for a while, you’ve not spoken with them. Give them a call or drop them a note. Reach out to them. Ask how they are doing. Ask if they need anything. Ask what you can do to support them. Show them the love of God. In so doing, we will work to build up our church community, the body of Christ.
We live in a world that seems to be increasingly self-centred, selfish, self-serving, self-obsessed. A world that seems often harsh, intolerant, judgmental, hostile and exclusionary. We are seeing a growth in nationalism – people putting their country’s needs first and subordinating or even rejecting the needs of the global community. Perhaps the world has always been this way. But it seems to me to be a growing trend over the past several years.
What do we as Christians do in such context?
When we want to know how to be behave in the world, the best place to go is to the Gospel narratives, to see how Jesus behaved. And to hear how Jesus spoke – not just his teachings, but what he said to people informally and how he spoke to and engaged with people.
In Matthew 15 we find the story of Jesus feeding the four thousand with a few fish and loaves of bread. The story starts with Jesus healing people of a wide array of afflictions, leaving the crowds amazed. But in the middle of this story is a profound verse that ties the entire story together:
Jesus called his disciples to him and said, “I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.”
What we see here in Jesus is kindness. He is kind. We could say ‘compassionate’ and that would be correct. But ‘kind’ is a much simpler, shorter word. It is the word a child is likely to use.
If we scan through the pages of the Gospels, we will see more and more examples of Jesus being kind. He is thoughtful, considerate, sensitive, responsive, engaged, attentive, slow, open, willing, touchy, generous. in a word: kind.
Psalm 23 is also a set reading for today: The Lord is my shepherd. The shepherd also is kind. Indeed, there are numerous passages in the first and second testaments about shepherds who care for and protect their sheep, who seek lost sheep, who bind up and heal injured sheep, who fight off wild animals. These images of shepherding are images of kindness.
Our primary readings for today are Matthew 25:31-46 and Ezekiel 34:1-24. Both readings focus on Christ as King – Ezekiel in the form of a prophecy and Matthew in Jesus’ own words about the return of the Son of Man. And both passages tell us the same thing about what Christ will do when he returns:
Christ will separate humanity
Christ will divide us in two groups: those on his right who will inherit eternal life and those on his left who will go away to eternal punishment. This splitting of the world into two distinct groups is hard for us to grasp and accept, but this is what the passages say.
Matthew divides the world into the sheep on Christ’s right and goats on Christ’s left. Ezekiel prophesies two further divisions. First, the sheep on the right and neglectful shepherds on the left. And second, a dividing of the sheep into the lean sheep on the right and the fat sheep on the left.
This separation that the Son of God will create leaves:
Sheep (lean/thin sheep) on the right
Goats, neglectful shepherds and fat sheep on the left
Surely, we want to be on Christ’s right!
Our passages give us clear, detailed reasons for this separation, which show that we have a great deal of control over which group we may be assigned to in future.
Matthew 25 makes it clear that the division is not based on our belief in Jesus as the Son of God, of our adherence to Christian doctrine, our participation in Church, our tithing, etc. No! Instead, the separation is based on kindness to those who are vulnerable. That’s it. Such a simple thing, it might seem. Just kindness. Compassion. Caring. The sheep who go to the right hand of Christ as those who care for the hungry, the thirsty, the naked, the ill and the imprisoned. Jesus says, “Whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Mat 25:40).
Ezekiel 34’s first separation is the shepherds from the sheep. The shepherds here are the leaders of Israel. In our time, the shepherds are the pastors of the church – ministers, priests, clergy – as well as lay leaders – wardens, councillors, elders, ministry leaders. God’s charge against the shepherds was that they did not take care of their flock. They were neglectful, so that the flocks became vulnerable to wild animals. Even worse, the shepherds were eating the sheep entrusted into their care! Thus the Lord says, “I am against the shepherds and will hold them accountable for my flock” (Ez 34:10). Stated positively, the separation here is based on caring for the flock, specifically by those into whose care the flock has been placed, i.e. church leaders.
And Ezekiel 34’s second separation is a separation within the flock of sheep – the fat from the lean. This is not a commentary on body size! Instead, the fat sheep are those members of a church who inflate themselves at the expense of others. The Lord says, “You [the fat sheep] shove with flank and shoulder, butting all the weak [lean] sheep with your horns until you have driven them away” (Ez 34:21). The separation is based on bullying, criticising and breaking down each other in a church. Stated positively, the separation here is based on caring for each other within the flock.
How then do we turn to Christ’s right?
We as individuals – and we as a church community (for my congregation, it is the parish of St Stephen’s in Lyttelton) – can and should live our lives in such a way that we keep turning to Christ’s right, turning to the right, turning to Christ’s right. And we can do that on a day-to-day basis by showing kindness and compassion to those who are going through hard times, by caring for the God’s people if we hold positions of leadership in the church, and by treating each other kindly within the church community.
Today we are reading from Matthew 18, which has a series of parables and teachings about the life of the church, culminating in a teaching on forgiveness. The central verse is, perhaps, v22, where, in response to Peter’s question, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” Jesus answers, “I tell you, not seven times, but seventy-seven times” (or 70 time 7 times).
The whole chapter speaks about relationships between us and our brothers and sisters in the church:
First Jesus reminds us that greatness is relative, and that if we want to be great, we need to be like little children. (Mat 18:1-5)
He then cautions us to avoid doing anything that might cause others (“little ones”) to stumble. Indeed, he goes as far to say that we should mutilate ourselves, rather than cause someone to stumble. (Mat 18:6-9)
Then we get the parable of the wandering sheep. A shepherd as 100 sheep and one goes missing. He leaves the 99 to seek out the one. Jesus emphasises the great joy in heaven resulting from the rescue of the one, and refers to them again as ‘little ones’. This passage speaks about love seeking – God is always seeking us out, even just the one, even just a ‘little one’. God is seeking – we need to be seeking. (Mat 18:10-14)
Then we have a teaching about how to handle sin in the church – when our sister or brother sins. Jesus presents a nuanced series of challenges – first you go on your own, then you take one or two people with you (again quietly and personally), then you inform the church (presumably the leadership) and they go (again quietly and personally) to challenge the person, and finally, says Jesus, we “treat them as you would a pagan or a tax collector”. We might think Jesus means to cast them out, to excommunicate them. But Jesus’ encounters with pagan Romans (Luke 7:1-10) and tax collectors (Luke 19:1-10) are to engage with them, not to cast them out. Love challenges and confronts, but in a way that embraces rather than rejects. (Mat 18:15-20)
Finally, we have the parable of the unmerciful servant, where a servant owes his king a lot of money, but cannot pay it back. He begs for mercy and the kind cancels his debt. The servant meets someone who owes him a few bucks, demands payment and when he cannot pay, he casts him into jail. The king is outraged at his lack of mercy, given that he had cancelled the far larger debt of the servant, and has him cast into jail. Love forgives, and is willing to forgive greatly and repeatedly. (Mat 18:21-35)
The passage ends with a warning, “Thus also my heavenly Father will do to every single one of you who does not forgive your brother or sister, and forgive from the bottom of your heart” (v35). Through these very strong and threatening words, Jesus is conveying the central importance of forgiveness. We have been forgiven much; should we not also forgive others?
Jesus teaching in this chapter presents a picture of a health church and of healthy human relationships – we do not look down on anyone; we are considerate of others and avoid causing them harm; we value the group but we also value the individual, even seemingly unimportant individuals; we challenge wrongdoing, but in a way that embraces and restores; and we forgive those who do wrong against us, again and again, in the same way that God forgives us, again and again. If we could do all this – in the power of Holy Spirit – what a church we would have!
Today we focus on the Jesus’ feeding of the 5,000 in Matthew 14:13-21. This is the ONLY miracle story to appear in ALL four Gospel accounts. It is clearly an important story for the Gospel writers. Perhaps something about it exemplifies Jesus and his ministry.
Usually, we focus on the miracle of the feeding, but today I invite you to focus on what we learn about Jesus’ heart. And Jesus’ heart reflects God’s heart. Here are five important things we learn about Jesus, that are relevant for each of us today:
Jesus feels. The story opens with Jesus hearing of the execution of John – his cousin, friend and prophet. And he feels distressed about John’s death, he feels emotions, his heart is soft and responsive. So he withdraws, privately to a solitary place. Jesus grieves and feels. He is not unmoved.
Jesus’ heart goes out. Even though Jesus tries to get away to be alone, crowds of people – thousands of people – follow him on foot. And instead of being irritated with them, he has compassion on them, his heart goes out to them. As he sees us and our difficulties, his heart softens, his heart fills with care.
Jesus heals. As his heart fills with compassion, Jesus moves into action and heals people of their illness. The Greek word for ‘ill’ in v14 is used nowhere else in the New Testament. It is best translated ‘wretchedness’, meaning unhappy, broken-hearted, poor, downtrodden, ill. Jesus makes people whole, he restores them.
Jesus embraces. The disciples want to send the crowds away, as they sent away children, lepers and others who wanted to speak to Jesus. But Jesus refuses. Instead, he instructs the disciples to feed the crowds, and invites the people to sit down on the grass. Jesus is crowd-centred, other-centred, generous, inclusive.
Jesus multiplies. Jesus takes the tiny supplies of 5 loaves and 2 fish, and multiplies them to feed thousands. He is able to see through the smallness of what we offer, to the enormous good that God can do through them. He has eyes of faith that sees the potential of the tiny to do great work.
As continue to grapple through Covid, and the many challenges it presents to us, let us look into, let us gaze upon the heart of Christ – he who feels, whose heart goes out, who heals, who embraces and includes, and who multiplies. This same Christ is present for us today. Let us look for him and sit down with him and be fed by him.
Featured image: Sacred Heart of Jesus by Joseph Fanelli (Oil on Linen) 1993 from here
The theme I was allocated for today’s sermon was ‘Make it simple’. Make it simple! What a theme!! I’m good at making things complex, nuanced and sophisticated; not at making the complex and (ultimately) unknowable simple.
So I start this message by sharing my testimony of how I became a Christian on 21 October 1984.
I then use the four readings allocated for today to pull out two main themes:
Psalm 116 uses the phrase “I call on the name of the Lord” four times, emphasising that in response to both the highs and lows of life, we are to choose to call on God’s name.
Joshua, in Joshua 24:14-18, calls people to choose this day who they will follow: God or not God.
In Ephesians 4:25-5:1, Paul exhorts Christians to “be kind and compassionate” to other people and to “walk in the way of love”.
And in Luke 6:27-36, Jesus says, “to you who are listening I say: Love”. This is always his command and call, the most basic command that he gives and the one that he gives most frequently. This time, he ups the ante by calling us to ‘love our enemies’, because loving those who love us is something everyone does. We who follow Christ, however, are called to more than that.
Together, these readings present to us a very simple (albeit not easy) approach to Christianity:
It is really as simple as that. And while these sound like two things, they are in fact one, because God is love (1 John 4:8). So, in truth, at its simplest level, being a Christian means: