Supporting the Church Through the Giving of Money, Time, and Talents

Be the Church 5

Photo by Josh Appel on Unsplash

Intro

But wait, it’s not October! We can’t talk about money (jk/njk). 

Today we consider the favorite topic of treasurers, and sometimes least favorite of topics of preachers: Stewardship. 

Possible Scriptures

Genesis 22:1-19

This text is a familiar one, near the end of the Abraham saga. As a quick refresher, Abraham (then Abram) was called by God to leave his homeland and family to go to a place that God would show him. God promises that Abraham would be rich, and his name would be great, a blessing on those who bless him (and a curse on those who curse him), and the head of a great nation. However, Sarah (Abraham’s wife) was barren, so the last promise seemed far-fetched. Many years later (after Abraham and Sarah conspire to have a child through their enslaved women, Haggar), Sarah miraculously has a baby in her old age. He is named Isaac, laughter. 

In this story, which our Jewish siblings call ‘the binding of Isaac,’ God asks Abraham to sacrifice Isaac on an altar. Our initial reactions can be very strong to this idea, because we have been formed by the Biblical world-view that the sacrifice of children is a barbaric and terrible thing. However, we also need to remember that in the broader culture of the Ancient Near East, the sacrifice of children was a fairly common practice. While it may be a failure on Abraham’s part to not argue against this practice (he argued strongly for mercy on the unrighteous towns of Sodom and Gamorra), the very idea of child sacrifice would not have been foreign to him. 

The ‘binding’ of Isaac is a helpful focus, because it is not about the (potential) sacrifice, but an act of faith that Abraham is willing to undertake. Despite all that he had gone through, the miraculous nature of Isaac’s birth and the recent loss of Ishmael (the son of Haggar) to the wilderness, Abraham trusts that God will continue to be faithful to God’s promises. Using words from ch 15, ‘Abraham believed, and it was reckoned to him as righteousness.’

To be sure, this is still a text of terror. We might note that after his binding, we have no more recorded words from Isaac to his father. 

The theme of sacrifice, however, is an important one, especially for this theme. When we give an offering to God, whether it is our time, our talents, or our money, it is an open handed giving up of that thing. Sometimes we receive a blessing back, we are deeply filled and satisfied by our time volunteering in the homeless ministry. Sometimes the giving of our musical talents to the worship of God is as fulfilling as receiving them. Sometimes we find that the giving of our money and resources fills us with more joy than we would have received spending it on ourselves. Sometimes; however, that does not happen. Sometimes our pouring our time into an institution feels only one sided. Sometimes the offering of our abilities is just a job, something that we do out of rote. Sometimes our offering of money feels like giving up, missing out, emptying the ocean with a bucket. And sometimes, even when we think all hope is lost, we see a glimmer of the hope we have in faith, there is a ram in the thicket. 

Malachi 3:6-12

My first reaction when I saw this text in my notes was, ‘4 years ago me had some cajones choosing this text’. But upon review, I actually preached from the Genesis text instead, so… there you go. Let’s take a look at it nonetheless. 

Malachi was a Second Temple prophet, written around 100 years after the return from Exile. This prophet sees the rebuilding that has begun, but is not pleased with the progress. The first section lifts three objectionable situations: The people doubt God’s love because the covenant continues through Jacob, not Edom (a neighboring kingdom) (1:1-5); the priesthood (and people) have become corrupt and despised the name of YHWH, citing the giving and receiving of sick and pitiful sacrifices (1:6-2:9); and that Judah has profaned the covenant with YHWH like (and through) the divorcing from their covenant partner, and marrying/worshiping idols of other gods.

This text provides an answer for the second offense, the corruption of gifts, givers, and priests. Malachi has just answered the first offense with a declaration of the coming ‘Day of YHWH’ where God’s messenger will judge with a refining fire, and leave the righteous only. This section  begins with a statement on God’s mercy, in that they have not already received the punishment that they deserve. This mercy granted in hope of the people’s return to YHWH. “How shall we return?” is the hypothetical question which is answered in the next paragraph. First off, says the prophet, stop trying to rob God by giving pitiful offerings. Implied here is animal sacrifices that are not sick and blind (as referenced in Ch 1), but the description is a strange one because the people are instructed to “bring the full tithe into the storehouse, so that there may be food in my house” (Malachi 3:10, emphasis mine). According to Lavitical law, both animal and grain sacrifices were to be burned, at least in part. Some of the sacrifice was to be given for the continuation of the priesthood. It is unclear exactly how this worked (especially because even the firstfruit offering was to be mixed with oil and frankincense (Leviticus 2:14-16), not an ideal situation for long-term storage, as the ‘storehouse’ comment might suggest. However, “[e]vidence suggests that people left in the area of Jerusalem [after the Exile to Babylon] continued to offer sacrifices near the ruins of the Temple, especially grain offerings (Berquist; Milgrom 1990)” (New Interpreter's Dictionary of the Bible). Could it be that the ‘remnant’ left in Jerusalem began to collect grain near the Temple for those who needed it (as an extension to the Levitical mandate to leave the edges of one’s field for others to glean (Leviticus 19:9-10)? If this practice continued into Malachi’s day? At very least, the instruction of Malachi to bring the full tithe is to fully provide for the priests. Potentially, it is for the blessing of those in need as well. 

YHWH dares them to test God, “see if I will not open the windows of heaven for you and pour down for you an overflowing blessing” (Malachi 3:10). Now we want to keep from diving into Prosperity Gospel territory here, but the roots of it are here, the promise for blessing for those who participate in God’s way, and the potential for destruction for those who do not. I think of it more as an abundance/scarcity mindset. Those who are righteous, who are actively joining God in ongoing work, who are in right relationship with those around them, are going to see an abundance. Those who are holding back because of a scarcity mindset, who do not trust that there is enough for them, let alone their neighbor, are going to be unable to overcome the hardships that life throws at them. 

Romans 12:1-8

Paul’s letter to the Roman church is one of the later epistles that he wrote. Some of his rougher edges have been smoothed out as compared to other letters. He is also writing to a church that he did not start, nor has he even met. He has laid out the gospel message, which is for both the Jewish people and the Gentile (non-Jewish) people. He has boldly unpacked the salvation that we have in Christ, the justification of sins that we have received, and the life of sanctification that we are to live. He contrasts the life lived according to the flesh, and the life lived by the Spirit. He makes the bold claim that God has adopted those who have the faith of Abraham as the true children of Abraham (no matter their lineage). He has wrestled with the rejection of the gospel by so many in his siblings in the Jewish community. 

Now he sums up our response with the image of a sacrifice. But it is not a sacrifice of goats, grain, or even gold, we are to present ourselves as a living sacrifice. This is, as Paul claims, our spiritual act of worship. In dying to ourselves, we are no longer to be conformed to this present age, but to be transformed by the renewing of our minds. 

We are often caught up in conformity to this present age. Like fish in water, we are nearly unaware of the cultural assumptions, patterns, systems, and currents around us. This seems especially true right now, when most of the information that we receive is curated, by corporation and/or algorithm. It is difficult to rise above the programming of our biases, and to even recognize the systemic racism, Christian Nationalism, white supremacy, capitalism, neo-corporate-feudalism, the corporate control of the levers of power, the deep corruption of our politicians (yes the ones you hate, but also the ones that you love), etc. that is subtly (and not-so subtly) at work in the world around us. The good news of Jesus Christ calls us to live as the part of a new kindom, not based on power and those who wield it, but self sacrificial love. 

Simply put, this new non-hegemonic mindset calls us to give of ourselves for the benefit of others. Not that we do not think of ourselves at all, but that we do not think of ourselves more highly than we think of others. Instead of our focus being on ‘getting what’s mine,’ instead of the scarcity mindset that says that there is not enough for everyone and to look out for number one, we are transformed by a new way of thinking. If we have a mindset of abundance, a mindset that there is more than enough both for me and for those around me, then we might actually be able to get somewhere. If we did not think of others as enemies, and instead treated them as fellow human beings, how would life be different? Instead of seeing the capitalism/communism/socialism debate as an either/or one, what if we blended the best parts of these systems. What if we took the good parts of capitalism: (healthy) competition for the purpose of being the best that we can be, the free market of ideas and products, abundance (arguably) for everyone; and got rid of the bad parts: rampant greed, corporate control, monopolies, income inequality, multi-billionaires building rockets while their own workers starve, yankee-capitalistic healthcare and education etc. etc. etc. What if we took the good side of more social systems: focus on the whole, care for all/others, shared medical expenses, affordable education for the betterment of all, etc., while eliminating the worst parts: Corrupt oligarchies and ‘party,’ the narrowing of ‘acceptable’ opinions and beliefs, an ‘ends justifies the means’ mentality that leads to the slaughter of millions, etc. etc. etc. 

This section concludes with Paul using his body metaphor, and the recounting of many roles and ‘gifts’ given to the church.  

The Rich Young Ruler: Matthew 19:16–30, Mark 10:17–31, Luke 18:18–30

Be warned: I have had some real push-back on preaching this text before, word to the wise. 

In each gospel narrative, this story starts out the same (quotes will be from Matthew’s account unless otherwise noted): a young man comes up to Jesus with a relatively simple question, “Teacher, what good deed must I do to have eternal life?” Seems like a fairly straightforward question. We might pause on his assumption of works-righteousness, that it is some sort of ‘good turn’ he has to perform in order to get his eternal life merit badge. 

In all three, Jesus questions the questioner. In Mark and Luke, where the young man calls Jesus “Good teacher,” Jesus returns with, “Why do you call me good?” In Matthew’s, he asks, “why do you ask me about what is good?” Then in all three he answers (or implies) that God alone is good. 

Jesus encourages him to follow the commandments, listing murder, adultery, stealing, bearing false witness, and honoring your father and mother (in Matthew, he also adds to love your neighbor as yourself). The man indicates that he has kept all of these commandments, ‘what am I missing?’ 

Mark’s gospel gives us the gem of “ Jesus, looking at him, loved him” suggesting that the answer that he is going to give is born out of a deep understanding and compassion for the man. Jesus’ answer is that he is lacking one thing, and that is to go and sell all of his possessions, and follow me(Jesus). Damn Jesus, way to set a high bar. The man walks away grieving, and all accounts give the reason, he has a lot of possessions. 

There have been all sorts of thoughts, interpretations, and questions for this text. Was this advice for this particular person, or a blanket statement. If a blanket statement, then is it just for ‘the rich’ or for everyone? 

Jesus does not make it any easier when he goes on to say that it is very difficult for someone with wealth to enter the kingdom of God/ kingdom of heaven. Jesus then goes on to use the metaphor of a camel going through the eye of a needle being easier than a rich person getting into heaven. Much has also been written about this, and a story often is relayed about a gate in Jerusalem called ‘the eye of the needle’ which was designed for foot traffic. A camel, as the story goes, could hypothetically get through this gate, but only though much effort. This story is absolutely fabricated. There was no such gate. Jesus is using the hyperbolic illustration of a large bipedal desert animal being forced through the hole in the top of a sewing implement. 

This response raises the disciple’s eyebrows, and they ask the important question, “Then who can be saved?” This betrays their cultural assumption that those who are rich are more blessed by God than others (totally different from our cultural assumption that rich people are smarter/better than others). Jesus answers: “For mortals it is impossible, but for God all things are possible.” We return to the beginning, the assumption of works-righteousness, the assumption of net worth being equal to human worth. This man is no more closer to the kingdom because of his wealth, in fact it may very well be a hindrance. We should deeply reflect on this text and its call on our lives, especially when many of us live in the richest nation ever. We should consider the call on our own lives to at least share in the things that we have. Could it be that regularly giving up a portion of our money (as well as time, talents, and other resources) could be an inoculation against these things becoming a stumbling block for our salvation? Could we, as Pope Francis says in his enciclica Fratelli Tutti that 

118. The world exists for everyone, because all of us were born with the same dignity. Differences of colour, religion, talent, place of birth or residence, and so many others, cannot be used to justify the privileges of some over the rights of all. As a community, we have an obligation to ensure that every person lives with dignity and has sufficient opportunities for his or her integral development.

Can our giving of our time, talents, and money truly lead to a more equitable world where all are honored and cared for? 

Peter immediately defends himself and the other disciples, listing all of the things that they have given up to follow Jesus. Jesus ignores my concern, that a list of all the things given up is just playing into the same assumptions. Instead, he assures Peter and the rest that they will have a return on investment that they cannot possibly imagine. 

2 Corinthians 9:6-15

This text follows the previous one’s logic. The amount that you are going to get out of offering is directly correlated to the amount that you put in. Again, we need to be mindful of slipping into Prosperity Gospel territory with this one. I do not believe that this is a one-to-one or percentage type of calculation. We are so formed by stock-market  and capitalistic assumptions, that we can easily see this as an investment situation. If you give a part of your income, your prospectus states that you can expect a 3-5% return on investment (or whatever), so if you give ten percent of your income vs. five, you will have a greater yield! This is the way that so many slick suited preachers have gotten private jets ‘for the sake of the kingdom.’

However, I do not believe that is what is being communicated here. This is much more immaterial than that. We have all experienced taking a class, and/or doing an assignment for class. I will tell you what, there are some classes that I did not put a whole lot of effort into. Maybe it was the teacher, or maybe it was the subject, it could have had to do with whether I ‘had’ to take the class or ‘got’ to take it, or it just could have been less interesting and exciting than another class that I took that semester/quarter. In my experience, the classes that I did not put a lot of effort into, are not the ones where I continue to use that learning, or where I can remember all sorts of things. There were other classes, however, where I was full engaged, where i took great notes, where I may not have walked out of the lecture with a full understanding but certainly was inspired to. These are the classes that shaped and formed me, the ones where I put that teaching into practice and think and rethink it. You get out what you put in. 

Additional Other Texts

The widow’s mite: Luke 21:1-4

Give and it shall be given to you Luke 6:38

Worship Resources

Call to Worship (Luke 6:38)

ONE: Give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap;

MANY: for the measure you give will be the measure you get back. 

Prayer of the Day

God of abundance, you have given us more than we could ask for or deserve. You have given us each minute, hour, day, and year. You have given us abilities, passions, talents, and weaknesses. You have given us money, resources, influence, and relationships. You call us to recognize all that we have, and to share it with others. To offer ourselves as a living sacrifice to be your people here and now, this is our spiritual act of worship. In the name of Jesus Christ who gave all for us. Amen. 

Hymn Suggestions

Take My Life (GTG 697)

I’m Gonna Live So God Can Use Me (GTG 700)

Let us Talents and Tongues Employ (GTG526)