The New Testament marks an explosion of God’s grace. On day of Pentecost the room was shaken; tongues of fire appeared on each of the 120. Great power was released. There were extraordinary miracles at the hands of Peter & Paul; ‘people brought the sick into the streets and laid them on beds and mats to that at least Peter’s shadow might fall on some of them’ (Acts 5.15). ‘Handkerchiefs and aprons that had touched him (Paul) were taken to the sick, and their illnesses were cured and evil spirits left them’ (Acts 19.12).

And, significantly, there was an overflow of generosity. For example, in Acts 4.32-35, no one was left in need; there was a generous sharing of material goods (might be argued that this specific approach was not replicated elsewhere – even so the principle of generosity does recur in the NT).

A key principle at work here is that the new covenant of grace involves community and a deep commitment to one another.

This response to share their goods came not from any external pressure (a form of ‘Christian communism,’ as some say), but the inner conviction of the Holy Spirit amongst the followers of Christ.

‘As a result of the resurrection of Jesus, a new community was formed in the world, a radical community of hopelessly diverse people who were so united in heart and soul that they held their possessions loosely.’ (Stan Mast, Centre for Excellence of Preaching)

Commenting on the concept of the local church as family, Andy McCullough says; ‘Family is invasive, comments on everything, admits no no-go areas.’ (Global Humility)

Turning to the words of Paul; in his major teaching on giving, he opens by referring to grace (2 Cor 8.1). Grace is the basis and motivation for our giving. We do not revert to law.  Here, in Paul’s longest single teaching on giving in these two chapters, there is no reference to tithing, nor any argument whether this is before or after tax! This is significant – he could have suggested using 10% as a basis. But the question is not to do with quantum, but a generous heart.

Paul commends the Macedonian Churches for giving ‘out of the most severe trial’ and from ‘their extreme poverty’ (2 Cor 8.2). This is reminiscent of the widow, who, Christ observed, gave two small copper coins, everything she had to live on (Mark 12.43-44).

One further detail here is that Paul references a willingness to accept a gift (8.4). Sometimes, an asceticism or false humility arises, as we refuse to accept a kindness from another. This is a form of godliness, but lacking power. Note that Christ Himself repeatedly received help and even asked for it! The incarnate Son of God, to whom all creation belonged and belongs, asked a woman for a drink of water, a small boy for his bread and fish, etc. This is profound and an example to us of receiving as well as giving.

Paul’s conclusion (9.15) refers to the God who gave an indescribable gift, even His Son. Whatever argument we may bring, whatever human logic or reservation we may have, God gave His Son. We do not and cannot attempt to out-give God, but we do give generously.

John 1.1-18 is one of the most profound sections of scripture. Indeed, one of the most wonderful pieces of writing in all history. And it has come to us from outside of time, from the Word, who was ‘in the beginning.’

At His coming, we read that the world did not receive Christ, nor did His people, the Jewish nation. Yet He made Himself known. To those who did receive Him, He made them sons of God. Here is divine persistence, grace that will be known, even when the recipients were unwilling. Christ was sent into a sinful and ungrateful and rebellious world, and to an ungrateful and rebellious nation. Christ gave His life for such as these. It was indeed while we were still sinners that Christ died for us; and, when we were His enemies, that He reconciled us (Romans 5.8,10).

On coming into the world, Christ became flesh; He became fully human. His glory, seen in this perfect humanity and perfect deity, was full of grace and truth.

And we have received the fullness of His grace, one blessing after another, or ‘grace upon grace’ (v16). Genesis 22.17 contains a similar use of repetition; ‘in blessing I will bless you’. Divine blessing is multiplied; such is the nature of grace. This grace comes from the Father through Jesus Christ.

Grace and truth came through Jesus Christ (the phrase is repeated in v14, 17). Such qualities run through all His words and His works and His relationships.  And, by implication, His followers walk in His ways of grace and truth.

Submit yourselves for the Lord’s sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him to punish those who do wrong and to commend those who do right. For it is God’s will that by doing good you should silence the ignorant talk of foolish people. Live as free people, but do not use your freedom as a cover-up for evil; live as God’s slaves. Show proper respect to everyone, love the family of believers, fear God, honour the emperor. (1 Peter 2.13-17 )

‘Should we pay taxes to Caesar?’

There was a debate during the first century, amongst Jews and then in the Church, whether believers should pay taxes to Caesar. The Lord Jesus addressed this issue in Matt 22.15-22. Paul joins the discussion in Rom 13.1-7, and here Peter rounds off the debate. The three passages of scripture are, I think, consistent.

The kings of the earth (a phrase used in Matt 17.25) collected taxes from their subjects. Whilst we belong to another kingdom, of which we are sons (17.26), so as to avoid offence, we respect the laws under which we live here; and therefore pay taxes which become due. Rom 13.6 refers to taxes and revenue, indicating a range of taxes within the Roman empire.

The taxes question raises broader questions about Christians’ attitudes towards rulers and authorities. We are commanded to pray for those in authority (1 Tim 2.1) knowing that we will live in peace as a result. Paul testifies of this in Acts 24.2, when he said that the region had enjoyed a long period of peace under Felix’s rule.

Who is going to harm you if you are eager to do good? But even if you should suffer for what is right, you are blessed. “Do not fear their threats; do not be frightened.” But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect, keeping a clear conscience, so that those who speak maliciously against your good behaviour in Christ may be ashamed of their slander.  For it is better, if it is God’s will, to suffer for doing good than for doing evil. (1 Peter 3.13-17)

Peter wrote his letters whilst Nero was emperor of Rome. Persecution against Christians had become common-place and severe. Peter’s words above are therefore real, not theoretical! There were those who suffered for doing good; believers (good people) suffered because they did good. This is not new. It is in this context that there is hope (3.15). It is expected that our hope is made visible in our everyday lives in difficult circumstances.

Jeremiah the prophet declares that we ‘have hope’ (Lam 3.21) in the context of affliction and wandering, bitterness and gall (Lam 3.19). He shared this with his people. Indeed, the book of Lamentations includes sections where the prophet identifies with the suffering of the people and the city.

Hope shines more brightly in difficult situations.