PENTECOST • 37
reading for: 21 July
John 6:1-21
Seeing the Provision of God our Good Shepherd
READ
The readings for this week encompasses both the feeding of the 5000 (6:1–15) and the strange event of Jesus’ coming to the disciples on the sea (vs. 16–21).
Two themes run through John’s story of the feeding, especially when it is compared with the stories in the other three Gospels. First, at the beginning of the story what seems critical is not Jesus’ compassion for the hungry and “shepherdless” crowds (as in each of the other Gospels), but the lesson taught to the disciples about not underestimating the power of Jesus. Jesus puts the question to Philip of how the crowds are to be fed, in order “to test him, for he himself knew what he was going to do” (6:6). Thinking logically, Philip responds by saying, “Six months’ wages won’t pay for the food needed to feed these people.” Andrew jumps into the conversation by reporting the presence of one boy’s lunch, but adds, “What is that among so many people?”
Interestingly, Jesus does not scold Philip and Andrew for their realistic assessments, but he takes charge of the situation, gives instructions to the disciples, distributes the loaves and fish himself, and then has the disciples gather the remains. The answer to them is a demonstration of divine power that blows their minds. The point is that human logic and calculations are limited and they ignore “the one who comes from above” (3:31), the One who redefines what is possible.
A second theme has to do with the superficial response of the crowds. They follow Jesus because of the marvelous “signs” he does, but we, the readers of the narrative, already know from other Passover incidents that Jesus is suspicious of those who are captivated only by the miracles he performs (2:23–25). On the one hand, the crowd declares that he is the promised prophet (6:14), but on the other hand, having been miraculously fed, they want to make him king (6:15).
The mind of the crowd is functional. What can we get out of the miracle worker? A perpetual free lunch? Does it sound familiar? “What’s in it for me?” It is the kind of thinking that skews the reality of grace and seeks to make of Jesus a genie or an errand boy to satisfy our human wants.
The story of Jesus’ walking on the water is a revelation of God and a demonstration of His Presence. This is set over and against the crowd’s superficial response to Jesus. The setting is significant—rough seas, heavy winds, weary rowers, and the telling statement, “It was now dark, and Jesus had not yet come to them” (6:17). Jesus’ withdrawal has left the disciples bereft of their leader, confused, and fearful. “Darkness” in John’s Gospel is not only an indication of the time of day, but often also a vivid symbol for the circumstances of the characters around.
In the moment of deep confusion, Jesus appears on the water, creating even greater fear in the disciples. “It is I” ( egō eimi )—a disclosure identifying Jesus as the one whom the disciples were expecting to join them, but at the same time associating him with the One whose name is “I am” (see John 8:58).
He is more than the promised prophet, and certainly not a wonder-worker who lets himself be captured by the crowd to supply their wishes. The text echoes Isa. 51:10–12, where the Lord is described as the one who dried up the waters at the time of the exodus from Egypt and who is identified as the “I am.”
This revelation of Jesus’ identity also becomes a redemptive event, in that Jesus speaks the powerful words, “Do not be afraid” (6:20), and immediately the boat arrives at the shore. The terrified disciples are calmed and rescued. The disclosure of who Jesus is turns out to be more than an intellectual matter for the philosophically curious; it is a saving matter that makes the difference between darkness and light, terror and peace, death and life.
REFLECT
God is in the habit of doing things that are far beyond our understanding & expectations. Can you recall key moments in your life when God did an unexpected miracle for you or for someone close to you? Give thanks.
Many people follow Jesus for various reasons. Some follow out of curiosity, others out of need for provision, healing or wisdom. Why do you follow Jesus? Who is He to you?
reading for: 22 July
2 Kings 4:42-44
Seeing the Abundance of God our Faithful Provider
READ
Our short reading has a number of key elements to it. First, we hear about a “man of God” receiving an offering. The servant of the “man of God” is uncertain whether this offering is enough. The “man of God” does not appear to have any doubts. The story ends with the reality that this offering was more than enough.
In the Old Testament “Man of God” is understood to refer to a prophet – someone who speaks and acts on God’s behalf, in order to lead others back to God. In the text, we are never told who the “man of God” is here. This could be an independent account, but it is in the midst of stories all concerned with Elisha. Therefore, we do not have to think too hard too hard to realise that this story concerns Elisha.
Elisha stands among the great prophets of the Old Testament. We have a lot of material concerning him in First and Second Kings because he is an important figure within the salvation history of Israel. He inherits the prophetic mantle of Elijah and receives a double blessing from him (2 Kings 2:9-10). While Elisha remains something of a mysterious figure who should not be taken lightly (2 Kings 2:24), he also performs numerous impressive miracles like resuscitating the Shunammite woman’s son (2 Kings 4:8-37). Elisha is also often associated with miracles and symbolic acts concerned with food. The actions of the “man of God” here in this passage looks a lot like what we have seen from Elisha in the past.
In this short account, we discover that God seems to work through people who have an abundant vision of divine action. Here we see the “man of God” and his servant both assessing the same situation.
While the servant sees the limitations of the situation, the “man of God” sees with the eyes of faith, an opportunity for God’s overflowing providence. How does the “man of God” have such faith? This is undoubtedly a challenge for him as it is for all of us. It very much a question of “How are we looking at the world?” We live in a world in which many see it through the lens of the servant, through the lens of scarcity. In many respects this is how our economic system functions. We are constantly reminded of what we do not have and we feel inferior for not having it. If we somehow get the latest iPhone, then we will be accepted or have access to all that the world can provide us. Underlying all of this is the constant pressure that there is not enough, and there will never be enough. Constant competition for resources fuels advertising and often drives us and wears us out. There is no rest for the soul and constant anxiety in the heart.
The “man of God” sees things from a completely different perspective. Rather than seeing scarcity all around him, the “man of God” sees a world full of divine abundance. He invites us to see all that God is doing in our world rather than what is not happening in our world. The servant is stuck in the problem while the “man of God” invites God into this problem by invoking the Word of God. He does not stop at the problem, but he prays with the problem and thinks about how God can also be part of the solution.
Our story from Scripture reassures us that there is more than one way to approach a situation. We are challenged by this reading to decide whether we want to look at the world through the lens of the servant or the man of God, Elisha.
Elisha’s model offers us a life full of hope. It is not a life without challenges because we see Elisha constantly in the midst of challenges. Yet we also see Elisha with the ability to respond to those challenges because he sees the world through the lens of abundance. Elisha does not look away from problems and he is constantly bombarded by people coming to him. Yet, Elisha’s reliance on God allows him to share his hope in the God of abundance with those around him and respond to their needs.Our short reading has a number of key elements to it. First, we hear about a “man of God” receiving an offering. The servant of the “man of God” is uncertain whether this offering is enough. The “man of God” does not appear to have any doubts. The story ends with the reality that this offering was more than enough.
In the Old Testament “Man of God” is understood to refer to a prophet – someone who speaks and acts on God’s behalf, in order to lead others back to God. In the text, we are never told who the “man of God” is here. This could be an independent account, but it is in the midst of stories all concerned with Elisha. Therefore, we do not have to think too hard too hard to realise that this story concerns Elisha.
Elisha stands among the great prophets of the Old Testament. We have a lot of material concerning him in First and Second Kings because he is an important figure within the salvation history of Israel. He inherits the prophetic mantle of Elijah and receives a double blessing from him (2 Kings 2:9-10). While Elisha remains something of a mysterious figure who should not be taken lightly (2 Kings 2:24), he also performs numerous impressive miracles like resuscitating the Shunammite woman’s son (2 Kings 4:8-37). Elisha is also often associated with miracles and symbolic acts concerned with food. The actions of the “man of God” here in this passage looks a lot like what we have seen from Elisha in the past.
In this short account, we discover that God seems to work through people who have an abundant vision of divine action. Here we see the “man of God” and his servant both assessing the same situation.
While the servant sees the limitations of the situation, the “man of God” sees with the eyes of faith, an opportunity for God’s overflowing providence. How does the “man of God” have such faith? This is undoubtedly a challenge for him as it is for all of us. It very much a question of “How are we looking at the world?” We live in a world in which many see it through the lens of the servant, through the lens of scarcity. In many respects this is how our economic system functions. We are constantly reminded of what we do not have and we feel inferior for not having it. If we somehow get the latest iPhone, then we will be accepted or have access to all that the world can provide us. Underlying all of this is the constant pressure that there is not enough, and there will never be enough. Constant competition for resources fuels advertising and often drives us and wears us out. There is no rest for the soul and constant anxiety in the heart.
The “man of God” sees things from a completely different perspective. Rather than seeing scarcity all around him, the “man of God” sees a world full of divine abundance. He invites us to see all that God is doing in our world rather than what is not happening in our world. The servant is stuck in the problem while the “man of God” invites God into this problem by invoking the Word of God. He does not stop at the problem, but he prays with the problem and thinks about how God can also be part of the solution.
Our story from Scripture reassures us that there is more than one way to approach a situation. We are challenged by this reading to decide whether we want to look at the world through the lens of the servant or the man of God, Elisha.
Elisha’s model offers us a life full of hope. It is not a life without challenges because we see Elisha constantly in the midst of challenges. Yet we also see Elisha with the ability to respond to those challenges because he sees the world through the lens of abundance. Elisha does not look away from problems and he is constantly bombarded by people coming to him. Yet, Elisha’s reliance on God allows him to share his hope in the God of abundance with those around him and respond to their needs.
REFLECT
What will it take for you to grow in your ability to look at life and circumstances through the lens of scarcity or abundance? Find one or two Scripture passages to meditate on, that you can use for yourself and to share to encourage others at your next LG meeting.
reading for: 23 July
Ephesians 3:14-21
Seeing the Glory of God our Father
READ
The opening reference of Eph. 3:14–15 to “the Father, from whom every family in heaven and on earth derives its name.” is concerned with the intimate and profound connection between God and the human family. Indeed, here “family” itself is not simply just “human” family, but families both “in heaven” and “on earth.” Whatever connectedness exists among human beings either here or elsewhere exists only because of our first and primary connection with God. And it is this connection that lays the foundation for Paul’s prayer for the Ephesians.
There are three main petitions or requests in the prayer. The first petition consists of vs. 16–17. Here Paul asks for spiritual strength and growth for the Ephesians. Earlier parts of this letter celebrate the dramatic change that God has brought about in the lives of these Gentile converts (for example, 2:1–3,11–22), but the prayer recognizes that such change is never final or complete. Strength comes as God’s gift through the Spirit, as God’s gift through the indwelling of Christ, as God’s gift through love. What is crucial is for us to understand that the growth is possible only in an increasingly intimate relationship with God as Father, because of what Christ has done.
The second petition consists of v. 18 and the first half of v. 19 (through the words “that surpasses knowledge”). Here the prayer for growth becomes more specific. It asks for understanding and for love. To comprehend “what is the breadth and length and height and depth” is surely to understand all that—and more than—human beings can indeed comprehend. Even beyond that knowledge, however, lies the love of Christ, beyond the very boundaries of our human capacity for knowledge.
The final petition (“so that you may be filled with all the fullness of God”) is the climax and peak of all prayer, in that it asks for the connection between God and us to become an experienced reality. The final lines of the passage adequately summarize this petition and the prayer itself as “far more than all we can ask or imagine.”
REFLECT
Think about the kind of prayers that you pray. Are they growing in depth and richness? Do they emerge from your heart with greater longing for the fullness and glory of God in your life and others?
One way to enrich the quality of your prayers is to ‘pray the Scriptures’. Find a meaningful verse or passage that connects with your current circumstances and desires. Memorise it and personalise it by incorporate its key ideas, words and phrases as part of your own personal prayer to God.
reading for: 24 July
Psalm 145:10-18
Seeing the Covenantal Faithfulness of God our King
READ
Psalm 145 is the last of a group of eight psalms at the end of Book Five of the Psalter that are ascribed to David (Psalms 138-145).
It is an acrostic, in which in each verse of the psalm begins with a successive letter of the Hebrew alphabet. Acrostic poems were the works of highly skilled literary artists that served as memory devices to help in private and public worship. In addition, they literarily summarized all that could be said or needed to be said about a particular subject, summing it up from A to Z.
Within the twenty-one-verses of Psalm 145, David, the great king of Israel, leads the Israelites and all of creation in words of praise and thanksgiving to God as king over all. The heart of the psalm is found in verses 10-18, verses that describe God’s sovereignty over creation and God’s care for that creation.
In verse 10, David states that all of God’s works (all that God has created) will give thanks and all of God’s faithful ones will bless God. The word “faithful ones” is hasidim, a word derived from the word hesed. Hesed, is often translated as “steadfast love,” and has to do with the covenant relationship between God and God’s people (see Exodus 19:3b-6a). Thus a better translation for hesed might be “covenant love,” and a better translation for hasidim in verse 10 might be “covenant partners.”
Verses 11-13 of the psalm celebrate the sovereignty of God in a masterful way.
Verse 11: They shall speak of the glory of your kingdom, and tell of your power,
Verse 12: to make known to all people your mighty deeds, and the glorious splendor of your kingdom.
Verse 13: Your kingdom is an everlasting kingdom, and your dominion endures throughout all generations.
Having firmly established the sovereignty of God in verses 11-13, the psalm continues in verses 14-18 by listing the gracious acts and words of God on behalf of creation.
These verbal actions are conveyed linguistically with active participles, emphasizing the ongoing nature of the acts. Thus the verbs describing God’s actions may be translated better in verse 14 as “the LORD is upholding … and is raising up;” in verse 15 as “you are giving to them;” in verse 16 as “opening your hand … satisfying;” and in verse 18 as “the LORD is being near.”
Such ongoing care from God is extended to “all who are falling, who are bowed down” (verse 14); “all who look to God” (verse 15); “every living being” (verse 16); “all who call on God, who call on God in truth” (verse 18). God’s sovereignty brings peace, security, well-being, and abundance for all who embrace the kingdom of God.
REFLECT
The message for the church today is simple and yet complex. In the midst of the turmoil of the Pandemic and the uncertainty in the world, praising God as king is the solution.
The role of the king is to provide leadership, protection & provision for his subjects. That safety included dwelling places, farm land, drinking water, abundant harvests, increase of animals, and fertility within the family (see Psalm 72).
As God’s royal priesthood, we are His hands and feet. Last Sunday we saw how God’s people love and serve families in Nepal. Do you know of elderly neighbours, needy families you can support in some way during this pandemic? Take time to pray for families you know of who ae going through tough transitions. Pray also for families in the Gek Poh neighbourhood.