The sixth chapter of John records the miracle of the feeding of the 5000 in which a great crowd that was following Jesus was fed by a mere five loaves and two fishes as a sign:



“Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish.  When they had all had enough to eat, he said to his disciples, “Gather the pieces that are left over. Let nothing be wasted.” So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten” (John 6:5-13 emphasis added).

In reading the story of this miracle we tend to only notice the fact that after the feeding of the 5,000 the disciples took up far more food than they started with. But notice also that Christ’s instructions to gather up the remaining pieces of bread included the careful instruction “let nothing be wasted” or, as we might say today “don’t lose any!”  Clearly, there was no shortage of food, so the command not to lose any of the crumbs must have had another reason behind it.

The narrative then proceeds with Jesus moving from the area to avoid the crowds and the storm on the Sea of Galilee,  and in reading we tend to not connect the next part of the story. But the narrative is clearly connected. The first thing we see Jesus doing once he arrived at his destination was to begin to teach the people a lesson based on what they had seen.

“Jesus said to them, ‘I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst... All that the Father gives me will come to me, and whoever comes to me I will never cast out… And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day”  (John 6:35-39 emphasis added).

The disciples had doubtless not forgotten the feeding of the 5,000 – or how much work was involved in picking up twelve baskets of leftover bread pieces and crumbs – so there is no doubt that the connection between the miracle and  the lesson was understood by them even if they did not comprehend its full significance at that time.  But the miracle was not only a sign of Jesus’ messianic identity (6:14), it was also a living lesson in God's intent in working with His human family.  First, Christ stressed that he is the Bread of life and that those in him become, as it were, pieces or crumbs  of that same bread.  But while Jesus could  have just verbally stressed the lesson “… your Father in heaven is not willing that any of these little ones should perish” (Matthew 18:14), the point was apparently important enough that he used the opportunity to drive it home by means of a miracle.

We may know intellectually that our Father is not willing that anyone be lost, but in our times of failure or discouragement we should remember the extent to which Christ made that point for us to clearly see.  We can be sure that if we had picked up twelve bushel baskets of bread crumbs it is a lesson we doubtless would not have forgetten.

Florence Nightingale  was born May 12, 1820 in Florence, Italy – after which she was named.  She is remembered as a pioneer of modern nursing and as a social reformer who accomplished much good. 

Nightingale came from a well-to-do British family  and was able to travel widely.  While in Egypt in 1850 she wrote of being “"called to God," and "...to do good."  The opportunity to do good was soon to arise. After gaining basic medical training in Germany, she obtained a medical supervisory position and in 1854 she was sent, along with a staff of volunteer nurses  she had trained, to Turkey to provide medical help to soldiers wounded in the Crimean War.  It was at this time that her reputation was established; her nickname “The Lady with the Lamp” originated from a report about her work in the field hospitals published  in The Times of London:

“She is a ‘ministering angel’ without any exaggeration in these hospitals, and … When all the medical officers have retired for the night and silence and darkness have settled down upon those miles of prostrate sick, she may be observed alone, with a little lamp in her hand, making her solitary rounds.”

Modern critics sometimes see Nightingale as a figure given hero status when heroes were needed for morale in a time of war, but her service in the Crimea is undeniable, and her further accomplishments for good are equally obvious.   Florence Nightingale laid the foundations for modern professional nursing which led to her establishment, in 1860, of the first scientifically-based school of nursing – the Nightingale School of Nursing, at St. Thomas’ Hospital in London – which still functions as part of London’s King’s College.  She was also involved in organizing training for nurses and midwives in workhouse infirmaries around England.  A number of modern hospitals are named after her, and International Nurses Day is celebrated  annually on May 12, in honor of her birthday.

Nightingale was raised in the Church of England and stayed within that denomination, but she had wide interests in religion and sometimes unorthodox views.  She wrote a book on theology:  Suggestions for Thought, which develops her ideas and in which she questioned the concept of a God who would condemn individuals who did not understand salvation; she felt that all would have the eventual opportunity of reconciliation.  It is said that Nightingale comforted many of the sick and dying that she tended with her conviction of this. She was quoted as having said “… the real God is far more merciful than any human creature ever was or can ever imagine.” 

Florence Nightingale died in 1910 at the age of 90 – after spending  a great deal of her life in selfless service and helping others as a result of her personal calling.  A woman of faith, she accomplished much through her concept of serving a caring and merciful God.

The letters of the apostle Paul to the Thessalonian church – a strong church that Paul had planted and nurtured – are, in effect, spiritual report cards. The context is clear; Paul is writing to his best students – these are a teacher’s letters to those who have done best in class. Just how good were they? Paul tells us in congratulating them:

“And so you became a model to all the believers in Macedonia and Achaia. The Lord’s message rang out from you not only in Macedonia and Achaia—your faith in God has become known everywhere” (1 Thessalonians 1:7).

But Paul doesn’t stop with congratulations – in fact, he only begins there. Having complimented the Thessalonians on their spirituality, notice how he continues:  “…brothers and sisters, we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more” (1 Thessalonians 4:1).

The Thessalonians clearly received a grade of  “A” in pleasing God, but Paul urges them to do more – and he doesn’t stop with the first subject:  “Now about your love for one another we do not need to write to you, for … you do love all of God’s family throughout Macedonia. Yet we urge you, brothers and sisters, to do so more and more” (1 Thessalonians 4:9).   Another “A” – another still not good enough.  Paul proceeds in the same way through all the subjects in which the Thessalonians had excelled:  “Encourage one another and build each other up, just as in fact you are doing” (1 Thessalonians 5:11).

Paul’s second report card to the Thessalonians is not much different:  “… brothers and sisters … your faith is growing more and more, and the love all of you have for one another is increasing” (2 Thessalonians 1:3);  “… brothers and sisters, never tire of doing what is good” (2 Thessalonians 3:13).

The pattern is clear. Even though they were his best students, the apostle repeatedly urges the Thessalonian believers, strong as they were, to do more and more – never to stop doing more and more.

Humanly, it’s natural to want to rest a little after our battles, savor our victories, enjoy the report card and take a break before hitting the next semester. But Paul knew that the more we do with God’s help, the more we become capable of doing. God doesn’t want us to serve and help in any way other than to the fullest extent of His help. He also doesn’t want to  reward us minimally, but to the fullest extent possible. That’s why Paul urges us repeatedly, if we are doing what we should, that is well and good! Now do more and more!

The Bible is clear in urging us to trust the God we follow.  The reminder to trust (Psalm 4:5) is actually one of the most frequently repeated biblical principles; but how do we learn trust if we lack that quality? Or how do we grow trust if we have it, but desire more?  The answer is simple, yet requires effort.  We grow in trust by focusing on what  God has done and is now doing for us. As we see God’s help and blessing in our everyday lives, we come to trust Him more and more.  In one way it is the same process as that in which we come to trust our neighbor. The more we see those with whom we interact in life can be trusted, the more we trust them.  But in our relationship with God we find a difference.  Our neighbor doesn’t usually tell us to do things which require great amounts of trust. If he or she does (“loan me a thousand dollars”), we may quickly balk.

Continuing to grow in the faith in the One who asks the most of us requires continuing to grow in trust, and we do that most effectively by simply giving thanks.  But that’s not something we naturally do consistently. The Bible gives the  interesting example of Hezekiah – one of ancient Judah’s few righteous kings – who despite his right behavior and relationship with God neglected to give thanks for a healing he received  (2 Chronicles 32:24-25).  It’s a human failing – we can’t forget  a problem when we suffer from it, but we don’t remember the help we receive when the problem is gone. Nothing disappears faster from our minds than problems that are resolved.   

Sometimes, too, the feeling that our prayers are unanswered in some area can lead to a feeling of lack of trust, but patience is key in those situations – time will often show the answer was there or was just different from what we expected.  In such situations, as is sometimes said: “Don’t look at the things God did not give you that you prayed for, look at the things He gave you that you didn’t even ask for.”

That’s why the apostle Paul admonishes us to give thanks “in all things” (Ephesians 5:20); and it is in consistently doing so that we learn to focus properly and see the help we are already receiving. You can start to do this in any area of life, from the most basic things on up.  The old saying “Sometimes the only blessings you need count are your heartbeats” is not a bad place to start. Giving thanks for each day of life and building on that, we begin to see more and more what we are given and how we are helped.

The Book of Psalms shows the relationship between this kind of giving thanks and trust.   Psalm 4:5 tells us “Offer the sacrifices of the righteous  and trust in the Lord."  Psalm 50:14 and many others tell us that we are to “Offer to God a sacrifice of thanksgiving.”  So offering the “sacrifice” of thanksgiving and trust are directly related, and the more we do this, the more we see the signs of real and loving help in many aspects of our lives.  In fact, when we learn to give thanks regularly for all the help we have been given, the question becomes “where shall I start and where shall I stop?” in giving thanks.  It is as we recognize help in every aspect of our lives that we give thanks for more and more, and the more we give thanks, the more we learn to trust.  

The first Bible printed in the New World was not in English, Spanish, or any other European language. It was actually the Algonquin Bible Up-Biblum God, translated and printed by the Puritan John Eliot (c. 1604 – 1690) in 1663.  The story is one of dedicated striving on the part of Eliot to take the Word of God to the native people with whom he worked. 

Eliot was born in England, educated at Cambridge University, and emigrated to America.  Arriving in Massachusetts in 1631, Eliot began missionary work with the Massachusett Indians, learned their language and served them for many years. 

As early as 1649 Eliot wrote, “I do very much desire to translate some parts of the Scriptures into their language… and teach them to read … Such a thing will be troublesome and chargeable, and I have not means of my own for it.”

But Eliot persevered.  He began the work of translating the Bible into Algonquin, but was beset by many delays and difficulties.  In 1653 the work was still not done, and he wrote:

“I have had a great longing desire (if it be the will of God) that our Indian language might be sanctified by the translation of the holy Scriptures into it … but I fear it will not be obtained in my dayes. I cannot stick to the work, because of my necessary attendance to my ministrie in Roxbury, and among the Indians at sundry places …”

For years Eliot persisted despite his many other responsibilities. In his translation work there was often no Algonquin equivalent of a word, so in many cases he had to substitute an English word from the Geneva Bible or King James version. But Eliot did not translate simply from the English; he had studied Hebrew and Greek and often used the original texts as the basis for his translation.

Eventually Eliot’s persistent struggle paid off. In 1658 he wrote: “The whole book of God is translated into their own language; it wanteth but revising, transcribing, and printing. Oh, that the Lord would so move, that by some means or other it may be printed.”  That prayer was to be answered.  A British missionary society called the Corporation for the Propagation of the Gospel sent a printing press and special fonts to represent the sounds of Algonquin, and even a printer on a three-year term to conduct the printing.  Later, another workman was sent from England to bind the copies.

Finally, in 1663, after years of patient striving, Eliot saw his dream fulfilled – the printing of the complete Bible in the Algonquin language:  Mamusse Wunneetupanatamwe Up Biblum God.  The front cover page of the Bible translates as: “The Whole Holy His-Bible God, both Old Testament and also New Testament. This turned by the-servant-of-Christ, who is called John Eliot.”

For his work with the Massachusett Indians and his translation and printed Bible, Eliot is often called “The Apostle to the Indians.”  It is a well-deserved title and one fitting for an individual who strove for over thirty years to bring Up Biblum God to its people.

“As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord’s feet listening to what he said. But Martha was distracted by all the preparations that had to be made. She came to him and asked, ‘Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!’  ‘Martha, Martha,’ the Lord answered, ‘you are worried and upset about many things, but few things are needed—or indeed only one. Mary has chosen what is better, and it will not be taken away from her’ (Luke 10:38-42).

The story shows two sisters with very different personalities.  Martha was clearly the older sister:  she is the one who invited Jesus into their home; she says Mary should be helping her; she seems very much like an older sister – bearing most of the responsibilities and being a more serious person as a result.

Mary gets most of the accolades, doubtless because of Jesus’ words in Luke 10.  The younger sister was clearly totally devoted to Jesus and “hung on his every word” (vs.39).  Jesus said of her that she had “chosen what is better” in that circumstance (vs. 42) and clearly approved her desire to focus on his words even if at the expense of physical preparations which could, perhaps, have waited.  It was apparently Mary, too, [an upcoming blog will show this] who took expensive perfume and anointed Jesus (John 11:2, John 12:1-3).  Clearly, Mary was a woman of faith and deep devotion.

But where does this leave Martha, the serious and perhaps too often busy older sister?  It is easy to dwell on Mary’s devotion and to miss Martha’s own personal faith which is nowhere clearer than in the story of Jesus raising their brother, Lazarus, from the dead.  Notice the story in the Gospel of John, who tells us that Jesus, hearing Lazarus had been buried for four days, proceeded to the home of Martha and Mary:

“When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home.  ‘Lord,’ Martha said to Jesus, ‘if you had been here, my brother would not have died. But I know that even now God will give you whatever you ask.’  Jesus said to her, ‘Your brother will rise again.’  Martha answered, ‘I know he will rise again in the resurrection at the last day.’  Jesus said to her, ‘I am the resurrection and the life. The one who believes in me will live, even though they die; and whoever lives by believing in me will never die. Do you believe this?’  ‘Yes, Lord,’ she replied, ‘I believe that you are the Messiah, the Son of God, who is to come into the world’” (John 11:20-27).

This is one of the most profound acknowledgements of faith that Jesus encountered in His ministry and shows a side of Martha we should not forget.  Although we may type her as the older sister, busy in her responsibilities, it was Martha who went out to meet Jesus – who sought him out and asked His help at a time when all others – even apparently Mary herself – were consumed in their grief.  Martha does not appear to have been Mary’s subordinate in the faith – both women were dedicated to Jesus, just in different ways; and both were women of exceptional understanding and faith.

“[Abraham] moved from there to the mountain east of Bethel, and he pitched his tent with Bethel on the west and Ai on the east; there he built an altar to the Lord and called on the name of the Lord” (Genesis 12: 8).

In the old classic My Utmost for His Highest, Oswald Chambers (1874-1917) stated that Bethel is the symbol of fellowship with God and Ai is the symbol of the world, but he did not explain this point or develop the idea that Abraham pitched his tent between the two locations.  

Bethel or Beth-El – which means “House of God” – certainly could be seen as a symbol of fellowship with God, and though the meaning of Ai (“heap” or “ruin”)  does not fit the analogy as well, the later history of that unsurrendered Canaanite city  could perhaps be seen as metaphorical.   But whether we see the story of Abraham pitching his tent between Bethel and Ai as symbolic in this sense or not, the principle of  positioning our lives between God’s fellowship and that of the world is an interesting one.  Certainly it need not imply not being committed to God on the one hand, or not being willing to let go of the things of the world on the other; but the image can help us to remember something important.

Often in our lives it is all too easy to pitch our tent too close to one or the other extreme, and we have to remember that it’s not just positioning ourselves too close to the world that has drawbacks. If we attempt to position ourselves so close to God that we have no relationship with the world, we become spiritual hermits and we can neither serve nor influence anyone for good.  Looking at the example of Christ’s ministry – or that of any of the  men and women of God whose story the Bible tells – we realize the impossibility of trying to serve God at a safe distance from man. It is here that the story of Abraham comes into play, because if we extend the analogy, the patriarch did not just put himself in a comfortable position between God and man and then try to compromise with both – the account tells us: “… there he built an altar to the Lord and called on the name of the Lord.”  This is the balance that the servant of God must keep in mind:  that we camp near enough to our neighbors to be able to serve them, but that our allegiance is dedicated, like Abraham’s altar, wholly to God.

Ultimately, as is always the case, analogies do not prove anything; but if they can help us to remember an important principle of Christian living or to balance our lives more effectively, then they serve a worthwhile purpose.  In this case, we can remember where Abraham pitched his tent the next time we face the question of whether we should be close enough to our neighbors to actually help them.

A recent article by Michael Trimmer published  online 12 April, 2014, by the UK’s Christian Today posed the intriguing question “Jesus more popular than Mao in China?”   Based on news gathering reports, the article showed one measure of the increasing success of Christianity in the world’s most populous country – its occurrence on Weibo, China's version of Twitter.

Despite the ongoing careful control of  “authorized” churches and the suppression of all others by the Chinese government, data collected by Tea Leaf Nation, a magazine run by researchers studying China's social media trends, provides a tantalizing window into what is happening in China today. 

The data shows that Jesus and Christianity are far more popular subjects on Weibo than Chairman Mao and Communism. A search for 'Bible' on Weibo produced over 17 million results, whereas a search for the Quotations of Chairman Mao yielded only 60,000 results.

Another telling comparison:  the words “'Christian Congregation” brought some 41.8 million results on Weibo, but “Communist Party” got only 5.3 million results.

As Trimmer explains in his article, “Despite being an outwardly atheistic country, 'God' received over 165 million Weibo mentions, more than 18 times the searches for 'Mao Zedong'.”  These statistics are incredible of themselves, although we may wonder if the Weibo searches give an accurate portrayal of the Chinese population – Weibo is used mainly by a younger and more progressive demographic.  This in itself is grounds for hope, as Weibo users do not include most of the elderly, and many of those who are turning to Christianity are elderly.  You can read the full article online in Christian Today here.

While official Chinese estimates put the number of Christians in China at around 25 million, those with knowledge of the extensive underground church situation feel that the actual number is probably somewhere between 60 to 100 million.  Nevertheless, China is regarded as one of the most dangerous countries for Christians by all watch groups.  Persecution is common and often severe. Historically, we know that this will only further the growth of Christianity in China, but there are other difficulties. Religious cults and coercive groups are thriving in an atmosphere which lacks open distribution of knowledge, and many underground Christians have little guidance.

With present growth it is expected that in fifteen years China will have more Christians than any other nation in the world. However, the present realities of Christian life in China mean that our brothers and sisters there deserve and need our continued prayer and support. 

In 1952, the Congress of the United States of America established a National Day of Prayer as an annual event by a joint resolution. This resolution was signed into law by President Harry Truman, who called for the nation to take time “to turn to God in prayer and meditation.” Every president over the last 62 years, regardless of political or religious affiliation, has proclaimed a National Day of Prayer which is now set by law to be observed on the first Thursday of May (today) each year.

The roots of this day of prayer may be said to go back to 1775 when, on the very eve of the US War of Independence, the First Continental Congress called for a day of prayer.  Today such public devotion may seem foreign to many, but the principle of approaching God in a spirit of national rededication is itself an echo of such days in biblical times.  The National Day of Prayer is a great opportunity for us to give thanks and to remember the spiritual problems and needs of our nation.