Saturday, November 9, 2024

Discipleship and Stewardship

 


God’s grace, peace and mercy be with you. My sermon today is entitled Discipleship and Stewardship, and my focus is our Gospel (Mark 12:38-44). Let us pray. Heavenly Father, the psalmist wrote, “I rejoiced when they said to me, ‘Let us go to the house of the Lord.’” Now that our feet are standing within your gates, we rejoice to hear your Word. As we listen, may your Spirit enlighten our minds and move our hearts to love deeply as Jesus loved. This we pray to you, Most Holy Trinity. Amen.

Discipleship. Discipleship means being a disciple, student or follower of Jesus, for He is our master teacher. It is more than learning his teaching because a disciple must apply it to his or her own life, and live what He taught. You are either a disciple or you are not. There is no middle way. That said, what do we learn from Jesus in our passage today?

There are two passages in our Gospel that Mark linked together on the grounds of the reversal of status which they display: in vv. 38-40 the ostentatious scribes are the exploiters and the widows the victims, whereas in vv. 41-44 a poor widow is used to show up the ostentation of the wealthy. The theme of ostentation is the link.[1]

To set up our scenes, we keep in mind Jesus’ triumphal entry into Jerusalem and what he does when he arrives at the Temple. He cleanses it, and the chief priests and scribes seek a way to destroy him. Recall even earlier in Mark that people were amazed at Jesus’ teaching, and exclaimed that he teaches with authority and not like the scribes. (1:22) The scribes accused Jesus of blasphemy when he healed the paralytic (2:7), and later as being possessed by Satan (3:22). Immediately prior to today’s passage, a scribe asked Jesus what the greatest commandment is (12:28-34); and with the exception of this one, all the scribes we meet in Mark are critics of Jesus.

Here, Jesus’ denunciation of the scribes is stronger than that of the Pharisees or even Herod; and it is not because of what they intend to do to him. Jesus’ critique of the scribes is because they are ostentatious, exploitative and hypocritical. This passage is polemical, but nonetheless, it is based on what Jesus saw.

The scribes took pleasure in and desired social prominence. They loved perks. They loved to dress up in their festive robes – often reserved for celebrations – and walk around the marketplace. Picture someone wearing a tuxedo at Costco or Sam’s. To sit in the front seats of the synagogue meant they were facing the congregation in order to be seen. And because they loved to be flattered, Jesus warned his disciples against such behavior.

On the other hand, the vulnerability of widows is a recurrent theme in the Bible, and anyone who would defraud a widow is despicable. We must speculate how the scribes devoured widows’ homes. Some bilked them through excessive legal fees, mismanaging an estate as trustees, taking people’s homes as pledges for unpayable debts, or promoting the temple cult which ate up the sources of the pious poor. Overall, they exploited people’s hospitality and trust.[2]

Finally, their prayers were insincere. Before Jesus taught his disciples how to pray, he said, “When you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others.” (Mt 6:5) For all these reasons, Jesus stated that they would receive the greater condemnation. Their punishment would be more severe than that of Pilate and Herod, the Pharisees and Sadducees, the Romans and the pagans.

Mark then shifts from Jesus speaking polemical words against the scribes to watching people throw their donations into the collecting chests. The continual flow of the scene tells us that Jesus has not moved. He was in the Court of the Women. The treasury was near it. We know this because a woman walks by and throws her coins into the chest.

This woman was not the only person present, but Jesus singles her out as an object lesson. What she placed in the chest was the smallest denomination of currency. It was a copper coin worth less than one hundredth of a denarius. Her offering was known as a kodrantes in Greek or quadrans in Latin, and was worth about 1/64 of a denarius, a day's wage for a laborer. In our day, the minimum wage in Pennsylvania is $7.25/hour, or $58/day. Her contribution today would be about ninety cents.

So, when Jesus calls his disciples and begins with, “Truly, I say to you…,” he means, “Mark my words.” He commends the widow’s self-sacrificing generosity as an example for all God’s people, and turns upside down the human valuation of people.[3] What matters in God’s sight is not what a person has, but the devotion which causes her to give even at great personal cost, even if it is negligible in comparison with the enormous wealth of the temple. The gift does not matter so much to God as the giver.

Her spare change would never be missed, and lest you miss the point of this lesson, her behavior is contrasted not only to the rich men, but also to the rich young man. With that, let’s turn back to the brief conversation between Jesus and his disciples after the rich young man walked away in sorrow. (10:17ff) Jesus said, “Children, how difficult it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God.” And they were exceedingly astonished, and said to him, “Then who can be saved?” Jesus looked at them and said, “With man it is impossible, but not with God. For all things are possible with God.” Peter began to say to him, “See, we have left everything and followed you.” Jesus said, “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold now in this time, houses and brothers and sisters and mothers and children and lands, with persecutions, and in the age to come eternal life. But many who are first will be last, and the last first.”

The rich young man failed to sell all that he had to give to the poor, and follow Jesus. This widow could have kept one of her coins, but voluntarily gave all that she had. Like the widow of Zarephath, she was without means for her next meal, but “the jar of flour was not spent, neither did the jug of oil become empty, according to the word of the Lord.” (1 Kg 17:16) While others dropped silver and gold coins, the widow’s two tiny copper coins resounded clearest in God’s ears.

Stewardship. Thirty-eight years ago, I had an experience that eventually led to my Master’s thesis at Christ the King Seminary. The title of that thesis was Responsible Christian Stewardship. If you receive the weekly email from the church office, it was attached. If you did not receive it, I will email it to you. It is worth reading, especially if you want to understand this part of my sermon.

There are a few ideas in it that I would like to highlight. Stewardship is the practice of controlling the affairs of a large household executed by a steward. Tithe was a practice of ancient civilizations in which one-tenth was collected to support public or religious purposes. First fruits are related to the first born, the one sacred to Yahweh through whom life flowed.

Prior to the Book of Deuteronomy, the is no direct evidence regarding the tithe. Abraham’s gift to the priest, Melchizedek, is not from his first fruits, but from the spoils of victory over Chedorlaomer. His gift is neither demanded nor explained; it is spontaneous, as was Jacob’s (Gen 28:22).

The tithe was meant to offer something to God who created and owns everything, even everything you possess. Eventually, the tithe became a way for society to care for widows, orphans, foreigners and priests. After the Babylonian Exile and the reform of Judaism, the tithing system was restored and reinforced.

This brings us to today’s Gospel, which is the only place, other than instructing Peter to pay the Temple Tax, where Jesus refers to almsgiving. But, as I pointed out earlier, “The Widow’s Mite” cannot be separated from the condemnation of the scribes. That there is next to nothing taught by Jesus regarding the tithe, we should note that it gives way to a practice more important than tithing, and that is love. The commandment of love or to love is the cornerstone of the New Law and the new practice. Almsgiving, prayer and fasting are the Christian elements to loving God and neighbor taught by Jesus in the Sermon of the Mount (Mt 6).

Although we can only conjecture why Jesus did not teach much about tithing other than a couple of passages, my personal opinion is that there are other teachings that Jews took for granted because they practiced them so religiously that there was no need to speak of them. The Evangelists did not record Jesus’ teaching about abortion, however, that does not give a Jewish or Christian teacher a pass to promote abortion as morally acceptable. Likewise, Jesus did not teach a lot about tithing, but it’s more than covered in the Sermon on the Mount, the Dialogue with the Rich Young Man, and the Widow’s Mite under the teaching of love of God and neighbor.

St. Paul did write about stewardship. In 2nd Corinthians 8-9, Paul appealed for a collection for the saints in Jerusalem. Remember that Paul’s primary activity was preaching the Gospel; the collection was secondary. His desire was to bring together the various Christian communities, and the collection was an expression of love of God and neighbor, even if they were in another country.

Christians in Macedonia exceeded Paul’s expectations because they gave in a way that was incompatible with their poverty. Their joyful attitude was an important factor in stewardship. Paul’s writings also show us that he never commanded Christians to give; rather, he appealed to them. Do not confuse this with prosperity theology, but one who gives cheerfully is gifted with God’s blessings.

On the other hand, one who does not thank God for graces received is morally and religiously corrupt (Rom 1:18ff.). Because Paul’s appeal flowed from his preaching of the Gospel, we see that he was motivated by the Gospel to bridge these communities into one, and this left an everlasting impact on the Church. That brings me to Stewardship.

Step back and look at the vast horizon that everything is God’s and nothing is ours. Those golf clubs that I gave to my son-in-law or grandson that he later sold are no longer mine, and even if they are, they will belong to someone else when I am dead. Nothing belongs to me, and everything to God. Yet, I am a steward of what belongs to God and is entrusted to me by God.

That includes more than my property and belongings. I am called to be a good steward of my spouse and family. They belong to God, and God has entrusted them to my care for the time being. I care for them not only by providing them with basic human needs – food, shelter and so on – but also the higher needs – the desire to advance their intellect and skills. As a parent or teacher, I encourage young people, especially children, to study, read, research, write and speak publicly.

As a pastor, I am called to provide you not only with what Scripture and Jesus teach, but also how you can apply it to your daily living. Do you spend more time in Wordle than you do in the Word? Set aside time for prayer and reading the Bible. Do you love God and neighbor by living the Ten Commandments? Do you understand them, the Creeds, the Lord’s Prayer and the Sacraments by reviewing the Small Catechism? Do you seek forgiveness from your spouse or neighbor? Do you enrich your marriage and family relationships by listening to loved ones without interrupting them? Do you teach personal and communal responsibility to young people?

As a member of this congregation, how do you practice stewardship? Do you serve as an elder, usher, greeter, acolyte or altar guild member? Do you pitch in when needed and without being asked? Do you speak highly of other church members to outsiders? Do you purchase goods for the food pantry when you shop? As a church council member, do you seek how to better communicate with the congregation? Do you plan and provide current written reports? And finally, do you use the Mite Boxes to support Lutheran missions?[4]

There are many areas where each of us can better steward God’s gifts that we should practice. Care for widows, orphans, forgotten or neglected elderly people and unborn persons. Join others who promote the right to life and security to our nation’s citizens. Seek the Truth that only Christ provides. Share the Good News of the Gospel with those who really need to hear that Christ freed them from eternal condemnation. Friends, God gave us Law and Gospel. As stewards, take time this week and share them with those who need them, and when you do may the peace of God which surpasses all understanding keep your hearts and minds in Christ Jesus. Amen.

 

 



[1] R. T. France, The Gospel of Mark: A Commentary on the Greek Text. Grand Rapids, MI: William B. Eerdmans Publishing Company (2002), p. 488.

[2] Ibid, p. 491.

[3] Ibid., p. 493.

[4] Mite Explanation and History. https://www.lwml.org/mites