Meditations

It was Preparation Day (that is, the day before the Sabbath). So as evening approached, Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus’ body. Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. When he learned from the centurion that it was so, he gave the body to Joseph. So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb. Mary Magdalene and Mary the mother of Joseph saw where he was laid. Mark 15:42-47

“Joseph of Arimathea…is a respected “member of the council” and is described as a figure “looking for” the kingdom of God… He must attend to the dead body of Jesus so that the law not be offended. Mark notes that this action calls for courage… The mention of Joseph’s need for courage indicates that he is crossing the line between the governor and those governed. How will he be judged as he asks for the body of someone the Romans have executed under the title, “The King of the Jews.” The actions of Joseph, described above, portray him as a righteous Jew, giving Jesus the burial which he believed was in accordance with the law, even at some personal risk. However, at another level, the reader senses that Joseph is more than a pious Jew. This hitherto unknown character can be contrasted to the frightened and fleeing disciples. Mark portrays Joseph as doing something the disciples had feared to do: he associates himself with the crucified Jesus. But Joseph is not the focus of the passage. He asks Pilate “for the body of Jesus…” The description of the hurried burial follows… Jesus is taken down from the cross, wrapped in a newly bought linen cloth and laid in a tomb.”

Francis J. Moloney in The Gospel of Mark: A Commentary (Grand Rapids: Baker Academic, 2002) 334-35.

On Good Friday, Jesus died on the cross for our sins (as pictured above at Sacred Heart Retreat Center in Sedalia, Colorado, where my wife, Jenni, and I walked the Stations of the Sross with our neighbors, Ken and Carol Sharp, yesterday). This marked the greatest gift in all human history.

On this day we reflect on the courage of Joseph. Moloney rightly notes how the Gospel of Mark contrasts the “frightened and fleeing disciples” with Joseph who, despite the danger, “associates himself with the crucified Jesus.” Joseph displays courage, likely risks his reputation on the council, spends money purchasing the linen cloth, and orchestrates the effort to place the body of Jesus in a tomb.

May all of us courageously risk life, reputation, and money in associating with Jesus, like Joseph of Arimathea. Let us worry not what people think of us or our actions, knowing that God sees everything. We are part of the larger story of making Christ known to the world through our humble obedience.

This service that you perform is not only supplying the needs of the Lord’s people but is also overflowing in many expressions of thanks to God. Because of the service by which you have proved yourselves, others will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else. And in their prayers for you their hearts will go out to you, because of the surpassing grace God has given you. Thanks be to God for his indescribable gift! 2 Corinthians 9:12-15

“What is “[God’s] indescribable gift” (dōrea) for which Paul offers his thanks to God? It is “the surpassing grace of God to you,” as stated in the previous verse, which has sparked a chain reaction. What began in free, unconditioned generosity has issued in thankfulness and longing in the fellowship within the “household of faith…the Israel of God,” in which there can be “neither Jew nor Greek” because “all are one in Christ Jesus” (Galatians 6:10, 16; 3:28). While the immediate context demands such an answer, a broader sweep of this passage hints that, ultimately, “God’s indescribable gift” can only be gracious Jesus Himself, who though rich, impoverished Himself to make the poor rich (2 Corinthians 8:9). Jesus Christ is the divine gift which inspires all gifts.”

Paul Barnett in The Second Epistle to the Corinthians (NICNT; Grand Rapids: Eerdmans, 1997) 448-49.

Today is known as Good Friday because “the divine gift which inspires all gifts” is the work of Jesus on the cross for us. He suffered and died, taking the penalty for our sins, in order to reconcile all who believe back into relationship with God. He impoverished Himself to make us rich. No wonder He celebrated when the widow gave out of her poverty!

When walking the dog last night during a winter storm, the gate stood out against the white sky with the snow falling. I recalled how Jesus serves as our gate, our way to life (John 14:6). And I thought further about how His work on the cross covered our sins like a blanket of snow. “Though your sins are like scarlet, they shall be as white as snow…” Isaiah 1:18.

Jenni and I plan to visit the “Stations of the Cross” today and plan to take our neighbors, Ken and Carol. Join us. Here’s a stations guide my wife, Jenni, created to aid you in thoughtful reflection. We encourage you to find a place near you with the stations to consider the suffering Jesus endured for you today. Don’t go alone, take a friend with you too!

I pray “the divine gift which inspires all gifts” sparks a “chain reaction” in your life and propels you to a life of unconditioned and gracious generosity. Father, thank you for the indescribable gift of Jesus. Teach us, by your Holy Spirit, to impoverish ourselves in order to enrich others, so that they see you as the one fueling our unconditioned and gracious generosity. Amen.

Then Jesus asked them, “When I sent you without purse, bag or sandals, did you lack anything?” “Nothing,” they answered. He said to them, “But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one. It is written: ‘And he was numbered with the transgressors’; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment.” The disciples said, “See, Lord, here are two swords.” “That’s enough!” He replied. Luke 22:35-38

“Now things have changed…the adversative alla nyn (“but now”) indicates a drastic change in the times. Before, the disciples went out like “lambs surrounded by wolves” (10:3), but now it is much worse…now those who have a wallet and a travel bag are to take them, and those who have no sword are to sell clothing and buy one. Some think the sword in antiquity was “standard equipment for a traveler” and was necessary for self-defense in perilous times. Others see the command to buy as sword as “metaphorical indication of a new situation of hostility.” In favor of a metaphorical interpretation is the fact that Luke has already used “sword” in this kind of symbolic way to indicate division or hostility. Simeon tells Mary that “a sword will go through your very own soul (2:35; see also 12:49-53, which understands the “sword” of Matthew 10:34 to refer to “divisions”). Thus, the purse, bag, and sword are quasi-symbolic ways of concretizing the necessary readiness for such contingencies.”

Mikeal C. Parsons in Luke (Paideia; Grand Rapids: Baker Academic, 2015) 316.

“To conceal and carry” or “not to conceal and carry” a sword is not really the question in this Passion Week Thursday interchange between Jesus and the disciples just prior to His arrest in the Garden of Gethsemane.

These are some of His last words on stewardship.

Basically, Jesus warns that the situation will only get worse from here so we as disciples must take whatever purse, bag, or resources we have and put them to work in the spiritual battle before us.

Immediately thereafter He is arrested, tried by the nefarious nocturnal council, and then goes to the cross for us on Good Friday. Contemplate with me the significance of these instructions.

Jesus started discipleship training with a dozen guys in Luke 9:1-6 and then expanded the group to seventy in Luke 10:1-12. In those texts, Jesus sent them out with nothing to teach them God would provide.

Now, because they would soon part ways, Jesus circles back to close the teaching loop. He tells them (and us) what to do henceforth when God supplies.

As we journey to the cross and think of life after Lent, may each of us hear Jesus say this to us, “Put to work what you have on mission, and watch yourselves, as it will be a battle out there!”

I’m thinking about this today as I drive west toward Colorado with Sammy driving a 2007 Toyota Prius that my parents graciously gave us. They are moving to Florida and don’t need the second car.

I’m contemplating how we will put to work the extra car we now have on mission. Or more precisely, I asking God to whom we share wheels even as others have shared wheels with us.

The man who had received five bags of gold went at once and put his money to work with them, and gained five bags more. So also, the one with two bags of gold gained two more. But the man who had received the one bag went off, dug a hole in the ground and hid his master’s money. After a long time the master of those servants returned and settled accounts with them. Matthew 25:16-19

“If you have talents keep not back from using them. Hoard not your wealth, waste not your time; let not your abilities rust or your influence be unused. Jesus kept not back, imitate him by being foremost in self-denials and self-sacrifices.”

Charles Haddon Spurgeon in Morning and Evening: Daily Readings (Grand Rapids: CCEL) reading for evening on 20 October.

After Jesus gives what we commonly call the Olivet Discourse (Matthew 24) on Passion Week Wednesday, Matthew wraps up Jesus’ teaching with three parables (Matthew 25): the ten virgins (Be ready!), the talents (Put the Master’s resources to work while He’s away!), and the sheep and the goats (Sheep will separate themselves from goats by their sacrificial service to needy, destitute, and undeserving people!).

Today’s Scripture reminds us that someday He will return to settle accounts. Many live like they will never have to give an account. Do you? Spurgeon exhorts each of us to “keep not back” and to “waste not your time” but to imitate the self-sacrifice of Christ. As we draw near to the cross, join me in following Him in self-denial with the use of His money.

What a privilege for Sammy and I to visit my parents in Ohio! They’ve simplified, stored up most of their resources in heaven, and soon they will depart for Florida, traveling light through life to live near my brother, David, and his wife, Joanna. Thanks, Mom and Dad, for hoarding not your wealth and setting a great example of sacrificial living for my family and so many others!

Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices — mint, dill and cumin. But you have neglected the more important matters of the law — justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. Matthew 23:23

“The Pharisees are so scrupulous about attending to this requirement that they measure out and pay a tithe on the smallest of garden crops — such as the herbs, mind, dill, and cumin… These Jewish leaders have lost sight that the real purpose of their responsibilities to God is to bring about righteousness in this world, not simply to perpetuate religious activity and burdens.”

Michael J. Wilkins in The NIV Application Commentary: Matthew (Grand Rapids: Zondervan, 2004) 753.

In the fourth of the seven woes proclaimed to the religious leaders on Passion Week Tuesday, we see Jesus speak of the tithe. Look carefully! He is not instructing disciples; He is condemning the religious leaders for missing the point that the practice was to shape them into people of justice, mercy and faithfulness. How should this woe shape our generosity?

I would argue with Wilkins that anyone who pushes the tithe with these leaders has “lost sight of the real purpose” of the teaching, which aimed at transforming people into agents of justice, mercy and faithfulness. What should we do? We must stop focusing on how much of our money we give to God because none of it is our money! Instead, we must consider how much of God’s money we need to keep for ourselves and put the rest to work for Him. That’s what faithful stewards do!

I got home safely last night from Sioux Falls, South Dakota, and am flying to Cleveland, Ohio, today with our son, Sammy, to see some relatives and help my parents do some packing before they move to Lake Wales, Florida, to live near my brother and his wife.

Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. “It is written,” he said to them, “‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.'” Matthew 21:12-13

“It is the messianic King, the Son of David. He enters the temple in a confrontational mood, and His initial actions must have been perceived as the beginning of the literal revolution He was expected to bring. In the temple precincts, and especially during the major festivals, provision was made for pilgrims to purchase animals and birds for sacrifice. Money changers exchanged Roman currency for Tyrian coins, which alone could actually be used in making offerings or paying the temple tax. Jesus was not against these practices in principle, which were necessary for the functioning of the sacred cultus, but only the stationing of them in the temple area, probably in the court of the Gentiles. No comment is made on the fairness of prices or rates of exchange, which are again not Jesus’ concern. The issue simply concerns turning the temple precincts into a place of business.”

Donald A. Hagner in Matthew 14-28 (WBC 33b; Nashville: Thomas Nelson, 1995) 600.

On Passion Week Monday, Jesus cleanses the temple of the merchants and moneychangers. What just happened? The temple authorities allowed merchants and moneychangers in the precincts, likely in the name of convenience and so revenue flowed into the temple. In so doing, the focus of the square footage was lost. It was supposed to be a place of prayer for people to make their offerings and meet with God, to grow in faith and dependence on Him. With this cleansing, as Hagner reveals, Jesus closed the place of business and re-opened the place for prayer.

If Jesus visited your church or mine, would He find that we had turned local church ministry into a business or would He celebrate it as a place of prayer? It happened to the temple at the time of Jesus and happens today. If you feel that things need to be set right in your church or ministry, confront the issue like Jesus did. Head on. It might mean putting to work hoarded funds that belong to God so your church returns to a place of dependence on Him. It could be ceasing business that distracts from gospel ministry, or something else. Don’t wait for him to overturn your tables.

It’s been awesome to minister in Sioux Falls this weekend. Today I have meetings at the seminary (pictured above).

As Jesus looked up, he saw the rich putting their gifts into the temple treasury. He also saw a poor widow put in two very small copper coins. “Truly I tell you,” he said, “this poor widow has put in more than all the others. All these people gave their gifts out of their wealth; but she out of her poverty put in all she had to live on.” Luke 21:1-4

“Observing wealthy people in the outer court putting offerings into one of the thirteen receptacles placed there for that purpose, Jesus stops as an extremely “poor” (penichros) widow approaches and casts in two “mites” (lepta), coins with the value of about a hundredth of a denarius. Hers is a very modest contribution. But Jesus makes the profound judgment that, relevant to ability, she has “put in more than all” the affluent folk who have been putting their gifts into the “treasury” (dōra tou theou), perhaps making their much larger offerings a kind of public statement. The rich men have given such as costs them little (cf. 2 Samuel 24:24 – King David’s contrary remark as he purchased the threshing floor that was to become the site of Solomon’s Temple [“No, I insist on paying you for it. I will not sacrifice to the Lord my God burnt offerings that cost me nothing.”]); the widow, out of her near destitute penury, has given essentially what she had to live on. Her gift costs her not less than all she had.”

David Lyle Jeffrey in Luke (BTCB; Grand Rapids: Baker, 2012) 242.

I am blessed by the sweet and abundant hospitality of Randell and Linda Beck, faithful meditations readers, with whom I am lodging in Sioux Falls. In my preaching today at Oak Hills Baptist Church, in addition to teaching from the triumphal entry text (cf. Luke 19:28-40), I will teach from this text about giving which Luke locates during the passion week. Humor me for a quick Greek lesson so you can get a glimpse of the little old lady whose giving Jesus celebrates.

She’s penichros, which means “subsistence poor,” in contrast to ptōchos, which means “destitute poor.” In modern terms, she’s the greeter at Walmart who heads off to work, gets her meager paycheck, buys groceries to live, walks home, gets a ride to church, and after her bills her paid has two pennies to rub together and gives them to Jesus. Get the picture? In modernity, she’s the last person you’d think would put in all she has.

She knows something that many never learn. Before I tell you, hang with me for another point. With this remark celebrating the sacrifice of the widow, Jesus, also known as the Son of David, echoes King David’s statement that he would not give a gift that would not cost him. He insisted that his sacrifice cost him! King David modeled sacrifice, and soon, on the cross, so will the Son of David. What did David and the widow know that the rest of us need to learn? 

I can hear David saying it to himself by a stream. The Lord is my shepherd, I have everything I need. Likely the widow said it another way. God takes better care of me than I can. Jesus sees everyone’s giving and celebrates sacrifice. David would not give a gift without sacrifice. For the widow, “Her gift costs her not less than all she had.” What does your giving cost you? What could be more important than what Jesus thinks of your giving?

After Jesus had said this, He went on ahead, going up to Jerusalem. As He approached Bethphage and Bethany at the hill called the Mount of Olives, He sent two of His disciples, saying to them, “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’” Luke 19:28-31

“By this time Jesus was extremely well known. Everyone coming to Jerusalem for Passover had heard of Him, and for a time, the popular mood was favorable toward Him. “The Lord needs it” was all the disciples had to say, and the colt’s owners gladly turned their animal over to them.

Jesus had walked all the way from Galilee, so this switch to riding a colt the last mile into Jerusalem was a deliberate gesture, filled with meaning for the Jews. The specification that this be a colt that has never been ridden is significant in light of the ancient rule that only animals that had not be used for ordinary purposes were appropriate for sacred purposes…

The two disciples did as they were told, and found the colt exactly as they were told. As Jesus had warned them, they were indeed asked by the owners why they were taking the colt. Donkeys and colts were valuable; what the disciples did amounted to coming along and taking someone’s car. But they said what Jesus told them to say…

The disciples then threw their cloaks over the colt, making a seat for Jesus. With this act of entering Jerusalem on a donkey’s colt, Jesus was fulfilling prophecy and affirming His messianic royalty [cf. Zechariah 9:9]. He came in royal fashion, not as a warring king on a horse or in a chariot, but as a gentle and peaceable king on a donkey’s colt.”

Grant Osborne in Luke (LABC; Carol Stream: Tyndale House, 1998) 440-41.

This morning I fly to Sioux Falls, South Dakota, and head to Sioux Falls Seminary for a few days. I cannot say enough good things about their president, Greg Henson, who is a dear friend, and the Kairos Project, that enables students to remain wherever they live to study and pursue a degree rather than uproot to go to seminary.

Tomorrow I’ve been invited to preach at Oak Hills Baptist Church as part of their “Following Jesus” series. My talk is called, “Will we be open-handed and generous with money and possessions?” from Luke 19:28-40; 21:1-4. Today’s Scripture contains the first point of my message.

Jesus supplies what His disciples need to honor Him for who He is! Let’s focus on the unridden state of the colt. As Osborne rightly notes, “only animals that had not be used for ordinary purposes were appropriate for sacred purposes.” Think of it as saving something for a special occasion. Have you ever done that? 

The statement “The Lord needs it” does not so much imply that we serve a deficient God who depends on us to supply. He Himself is the Lord and owner of all we possess. Thus, it suggests than each of us as stewards must release what the Lord has supplied for Him to be glorified. Whatever you have saved up, release it to Jesus. The Lord needs it!

While they were listening to this, He went on to tell them a parable, because He was near Jerusalem and the people thought that the kingdom of God was going to appear at once. He said: “A man of noble birth went to a distant country to have Himself appointed king and then to return. So He called ten of His servants and gave them ten minas. ‘Put this money to work,’ He said, ‘until I come back.’ Luke 19:11-13

“The parable of the ten minas concludes the Lukan travel narrative beginning in 9:51. It brings together several themes contained in that narrative (the proper use of possessions, the Jewish rejection of Jesus, the return of the Son of Man, the kingship of Jesus, the delay of the parousia [the Second Coming of Christ]), and prepares for the following account of the triumphal entry…

…the parable contains a number of allegorical elements. The man of noble birth represents Jesus, the Son of David, who departs into a far country to receive His kingship. During His absence, He entrusted His servants with His possessions. At this point there is an aside concerning the citizens of the nobleman who request that the nobleman not be allowed to reign, i.e., not be granted kingship… When the nobleman returns as king, He judges His servants. The faithful are rewarded most graciously. The unfaithful are judged…

In this account Luke dealt with the issue of the “delay” of the parousia. The parable is clearly a parable of stewardship, but Luke sought to point out to His readers that stewardship necessitates that there be an interval between the time of the historical Jesus and the consummation. Stewardship has no meaning if the “king” is not absent for a time…”

Robert H. Stein in Luke (NAC; Nashville: B & H Publishing, 1992) 471-74.

As we journey toward Jerusalem with Jesus we actually find ourselves in the story. We are in the “interval between” the first coming of Jesus and His parousia or Second Coming. This “interval between” is the season of stewardship. What are faithful stewards to do with the King’s possessions in this timeframe? Pointedly, Jesus says, “put this money to work.”

We could talk at length about what a mina represented in antiquity (about 3 months wages), or we could unpack every nuance of this parable. Rather than go there, instead, let’s focus on the imperative statement of Jesus to the 1o servants, which is a number for totality in Scripture. What does He want every steward to do? Answer: “Put this money to work.”

In the travel narrative of Luke, Jesus has already stated plainly that a “fool” is one who stores up treasures for himself (or herself) and is not rich toward God (cf. Luke 12:13-21). He’s already reminded us that shrewd stewards use worldly wealth to “make friends” for eternity (cf. Luke 16:1-9). So why this parable at this juncture on the journey?

It brings all the parts of His travel teaching together and serves to remind stewards that there are only two paths in this “interval between” for preparing for the parousia: obedience or disobedience. There are not gradations of faithfulness to God. We are either found faithful or not. We may produce varying amounts of fruit, but that’s different.

The punchline of the parable says that what we do with the money the King entrusts to us shows what we believe. So, are you prepared for His parousia? Are you holding on to money or have you put it to work? As our attention turns to the triumphal entry of Jesus, make sure you are prepared for His Second Coming, because it could be at any moment.

If you want to think further on this topic, I wrote a blog this week entitled “Christian Giving by Dr. Gary Hoag”. I commend it to you.

Mary took a pound of costly ointment of pure nard and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the ointment. But Judas Iscariot, one of His disciples (he who was to betray Him), said, “Why was this ointment not sold for three hundred denarii and given to the poor?” This he said, not that he cared for the poor but because he was a thief, and as he had the money box he used to take what was put into it. John 12:3-6

“The sum of ‘three hundred denarii’ (RSV), the value of the perfume, must not be estimated according to the modern value of an equivalent amount of silver but according to wages and purchasing power. One denarius was the daily wage given to a common day-laborer; three hundred denarii was therefore the equivalent of a year’s wages for a fully employed laborer (no money would be earned on Sabbaths and other holy days). The sum was enormous.

Either Mary and her family were very wealthy or perhaps this was a family heirloom that had been passed down to her. Either way, Judas displays a certain utilitarianism that pits pragmatic compassion, concern for the poor, against extravagant unqualified devotion. If self-righteous piety sometimes snuffs out genuine compassion, it must also be admitted, with shame, that social activism, even that which meets real needs, sometimes masks a spirit that knows nothing of worship and adoration.”

D.A. Carson in The Gospel According to John (PNTC; Grand Rapids: Eerdmans, 1991) 429.

As the triumphal entry draws near this demonstration of “extravagant unqualified devotion” comes into view. I share it as today’s post to give you a sense of the size of Mary’s gift, which Jesus said would be remembered wherever the gospel is shared (cf. Matthew 26:13).

How much money could you earn in a year? Imagine giving that to Jesus as an act of worship. Sound impossible? I know many givers motivated by “worship and adoration” who have set huge giving goals and surpassed them faster than anticipated because God abundantly supplied.

Consider making a gift like Mary’s to Jesus to celebrate His death and resurrection.