Meditations

Jesus, once more deeply moved, came to the tomb. It was a cave with a stone laid across the entrance. “Take away the stone,” He said. “But, Lord,” said Martha, the sister of the dead man, “by this time there is a bad odor, for he has been there four days.” Then Jesus said, “Did I not tell you that if you believe, you will see the glory of God?” So they took away the stone. Then Jesus looked up and said, “Father, I thank you that you have heard me. I knew that you always hear me, but I said this for the benefit of the people standing here, that they may believe that you sent me.” When He had said this, Jesus called in a loud voice, “Lazarus, come out!” The dead man came out, his hands and feet wrapped with strips of linen, and a cloth around his face. Jesus said to them, “Take off the grave clothes and let him go.” John 11:38-44

“Jesus commands the stone to be removed from the tomb, to which Martha complains that the stench will be unbearable… In Jewish belief, the soul was thought to leave the body after three days. Lazarus is really dead. This is not a resuscitation but a resurrection. How bad it will smell when the stone is rolled away stresses how long Lazarus has been dead… Jesus makes the connection between believing and the glory of God that provides the lens through which to witness the next moments. In doing so, Jesus foreshadows how His own death and resurrection need to be interpreted… This intercession is powerful in its brevity, essentially summarizing the main theological claim of the Gospel… There is only one reason why Jesus is able to perform a sign such as this and that is because He is from God and is God.”

Karoline M. Lewis in John (FBPC; Minneapolis: Fortress, 2014) 159.

As we draw near to Jerusalem with Jesus we hear Jesus make this statement pointedly: “Did I not tell you that if you believe, you will see the glory of God?” The world says “Seeing is believing; whereas Jesus says, if you believe you will see.”

Some of the first believers, those close to Jesus, receive the gift in this scene. It’s a sign that reminds us that Jesus really is the resurrection and the life and that all who believe in Him will live. He does not resuscitate Lazarus, He resurrects him.

It was all part of the plan for Jesus to delay His arrival so that those closest to Him would see this. As you draw near to God, perhaps you are waiting for Him to show up, to heal you, to help you out of your current troubles.

What’s the gift of this text for you so that you can go share it with others generously? “If you believe you will see the glory of God.” The gift is “a sign such as this” to help you believe and see that Jesus is the Christ.

Father, we believe. Help us in our unbelief. By your Holy Spirit lift our eyes above our troubles to see that life is found in you. Thank you for helping us by giving us a sign such as this to share with others so that all will trust in Jesus. Amen.

People were also bringing babies to Jesus for Him to place His hands on them. When the disciples saw this, they rebuked them. But Jesus called the children to Him and said, “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.” Luke 18:15-17

“In ancient culture, children could be seen and not heard. They were left on society’s fringe until they were old enough to be useful. The fringe role magnified the impact of what Jesus says here. If he has time for children, he has time for anyone… Whatever their age, they were too young to be considered important by some in the crowd. The disciples saw the attempt to bring children to Jesus as inappropriate. Surely there was a better use of His time and energy. Such trivialities should be prevented. But the disciples had it wrong. They should not hinder the children’s approach.

Jesus turns the event into a two-level lesson, one about children, the other about disciples. The lesson about children is that they are welcome in God’s kingdom. He is available to them. God’s care for them shows that He cares for all. The kingdom is not only for adults. The lesson for disciples is that children are good models for a disciple. Children trust their parents and rely on them. So disciples should rely on their Father. To be part of the kingdom we must receive it in the way a child walks through life. Entry is blocked to those who do not trust the Father. God accepts those who run into their Father’s arms, knowing He will care for them.”

Darrell L. Bock in Luke, series ed. Grant R. Osborne (IVPNT; Downer’s Grove: 1994) 298.

Here we see the least likely characters in the cultural setting held up as “good models for a disciple.” Jesus welcomes the children and blesses them. It relates to generosity because the only way to be conduits of material and spiritual blessings from God is to be completely dependent on God as the source.

Jesus reminds us that if we don’t receive the kingdom, that is, God’s reign in our lives with childlike faith, we will never enter it. What about you? If anyone looks at you, does it appear that you rely on yourself or on the Father for life? Does your generosity show others how to depend on God for rich supply?

Now on His way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. As He was going into a village, ten men who had leprosy met Him. They stood at a distance and called out in a loud voice, “Jesus, Master, have pity on us!” When He saw them, He said, “Go, show yourselves to the priests.” And as they went, they were cleansed. One of them, when he saw he was healed, came back, praising God in a loud voice. He threw himself at Jesus’ feet and thanked him — and he was a Samaritan. Jesus asked, “Were not all ten cleansed? Where are the other nine? Has no one returned to give praise to God except this foreigner?” Then He said to him, “Rise and go; your faith has made you well.” Luke 17:11-19

“If the nine who failed to return were all Jews, then the irony of Jesus’ question was biting. Jews, after all, had been tutored to give thanks to God whereas no such expectation was associated with a Samaritan. We should be cautious about inferring the identity of the other nine, however, for Luke does not say the Samaritan who returned was the only Samaritan, or that the other nine were all Jews.

What can be said is that all ten were miraculously healed, but only one returned to glorify God and never Jesus — and the one who returned was the least expected to do so. The experience of Jesus reflects that of many ministers, evangelists, and missionaries who invest their lives in other people and situations and often see very little response. Skeptics often assert that, if only they saw a true miracle, they would believe. The story debunks that commonplace.

The other nine witnessed a miracle in their own flesh. They were doubtless convinced of the miraculous — and content with it — but it did not lead them to Jesus, faith, or salvation. The Samaritan experience the same miracle but encountered God in it. He returned to Jesus in gratitude, and in returning, Jesus declared him not simply “cleansed,” as a priest would, but “whole,” even “saved,” for the Greek sōzein combines both latter means.”

James R. Edwards in The Gospel According to Luke (PNTC; Grand Rapids: Eerdmans, 2015) 484-85.

Notice the text begins with the statement that Jesus is making His way to Jerusalem. He’s nearing His triumphal entry. Palm Sunday is coming. As we journey with Jesus, we see Him do what He does all over: heal broken and hurting people. In this case, he heals ten lepers, and yet, only one returns to worship Jesus, a foreigner.

What does this have to do with generosity?

Many will journey to church this Easter. They might show up on Palm Sunday to welcome Jesus to Jerusalem and the following Sunday to celebrate the resurrection, but like the nine lepers, they may be convinced and content with the miraculous and then go on to live their lives as they did before.

In the story, the least expected one of the ten returned “came back” Jesus and was made “whole” and “saved” by faith.

If our response to Jesus is like the tenth leper, everything after Easter Sunday will be different. We won’t live “at a distance” from God or others in brokenness. We will return to Jesus in gratitude and throw ourselves at His feet. Our giving, praying, and fasting will serve to consecrate us for God’s service.

Which of the lepers will you be?

“Your kingdom come, Your will be done, on earth as it is in heaven. Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors.” Matthew 6:10-12

“Jesus then gave His disciples the “Our Father,” or the “Lord’s Prayer.” Actually, the “Lord’s Prayer” is a better designation for John 17, whereas the model given here might be better entitled “The Disciples’ Prayer”…

“Your kingdom come, Your will be done, on earth as it is in heaven” expresses the desire that the acknowledgment of God’s reign and the accomplishment of His purposes take place in this world even as they already do in God’s throne room. The first half the prayer thus focuses exclusively on God and His agenda as believers adore, worship, and submit to His will before they introduce their own personal petitions…

The meaning of v. 11 depends largely on the very rare adjective epiousios. In addition to the traditional translation, “daily” bread, it could also mean bread for tomorrow (taken either as the next period of twenty-four hours or as the coming fullness of the kingdom) or necessary for existence. The best lexical research suggests the noneschatological interpretation of “bread for tomorrow” may be best.

Christians therefore should pray daily for the next day’s provision of life’s essentials as they recognize that all sustenance for one’s life comes from God and that He makes no long-term future guarantees. The average affluent Westerner more than likely plans and prays for “annual bread” except perhaps in times of extreme crisis. It is also worth noting that the prayer makes request for our needs and not our greed (cf. James 4:3).

“Forgive us our debts” renders the Greek literally…Spiritual debts to God are first of all in view. Our plea for continued forgiveness as believers, requesting the restoration of fellowship with God following the alienation that sin produces, is predicated on our having forgiven those who have sinned against us…without this interpersonal reconciliation on the human level, neither can we be reconciled to God.”

Craig L. Blomberg in Matthew: An Exegetical and Theological Exposition of Holy Scripture (NAC; Broadman Press: Nashville) 118-20.

I made it safely home last night from the SBL event in Utah. I had at least three unforgettable moments while I was there.

Firstly, getting to put on white gloves and handle papyri pressed in glass cases was a new experience for me. This one (pictured above) particularly struck me. It’s a small scrap of Coptic (Egyptian) papyri with the three verses of today’s Scripture. Read it again in English and imagine if that’s all you had of the Word of God. In a sense it would be all you needed!

Secondly, having a prolific scholar and friend like Dr. Craig L. Blomberg, Denver Seminary Distinguished Professor of New Testament, sitting in the room to encourage me as I presented my paper on “Demystifying Gender Issues in 1 Timothy 2:9-15 with Fresh Assistance from Artemis” gave me a generous sense of encouragement. I was also blessed by the thoughtful reception of it from many others.

Thirdly, reading Craig’s Matthew commentary afresh on these verses was just that: refreshing. He reminds us to trust God for the bread for tomorrow rather than worry about the future. When we pray, we must make “requests for our needs not our greed.” And we must remember that our “plea for continued forgiveness…is predicated on our having forgiven those who have sinned against us.”

Thanks for the gift of these three moments to me, Lord. May your kingdom come in each of our lives. Supply our bread for tomorrow. Encourage fellow disciples generously through us. Forgive us as we us forgive others. And teach us to depend on you, prayerful for our needs and not our greed!

Then Jesus told His disciples a parable to show them that they should always pray and not give up. He said: “In a certain town there was a judge who neither feared God nor cared what people thought. And there was a widow in that town who kept coming to him with the plea, ‘Grant me justice against my adversary.’ “For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care what people think, yet because this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually come and attack me!’” And the Lord said, “Listen to what the unjust judge says. And will not God bring about justice for His chosen ones, who cry out to Him day and night? Will He keep putting them off? I tell you, He will see that they get justice, and quickly. However, when the Son of Man comes, will He find faith on the earth?” Luke 18:1-8

“The parable itself is fairly straightforward. As in many other parables, Jesus contrasts two characters. One is a powerful and ruthless judge; the other, a widow who has suffered injustice…In the social order of the times, in most cases, a woman needed a man to speak for her to claim her rights. Since a widow usually does not have such a man, it is the responsibility of the entire people of God to care for her and to make certain that justice is done…

The judge refused to do justice for a while. In contrast, God will not delay long but will quickly grant justice to them. This contrast between the judge’s delayed reaction and God’s prompt response must be stressed. Otherwise, the parable may be understood in the sense that God is like the unjust judge and will eventually answer prayer, not out of justice or compassion but out of sheer fatigue at the insistence of petitioners…

What Jesus is saying is that God, who is loving and not unfeeling as the judge it, will respond promptly, and will not delay and demand insistent petitions, as does the judge. Why then the need “to pray always and not to lose heart”? Because the disciples are living in the difficult days when they long for the day of the Son of Man and their open vindication. They are like Noah being mocked by his neighbors. The only way to remain firm in such a situation is to pray constantly…

The parable is not about praying for things we want. It’s not about being “blessed” with a fortune as a result of insistent prayer. It certainly is not about being successful in the present days. It is rather about being vindicated even at a time when such vindication seems illusory, like Noah and Lot knowing that they were right even while their neighbors might disagree, and eventually being openly vindicated.”

Justo L. González in Luke (BTCB; Louisville: WJKP, 2010) 210-12.

As we draw closer to Holy Week, parables like this one provide us with profound encouragement to make the Lenten discipline of prayer a central part of life both during and after Lent.

In the days while we await the return of the Son of Man, things may look bleak. We may find ourselves at the bottom of the social structure with no hope for justice or vindication like this widow. What should we do? We must pray constantly for God to act on our behalf. That’s precisely what it means for Him to find faith on the earth!

Prayer is central to the generous Christian life because we realize quickly that not only does everything come from God for our enjoyment and sharing, but every aspect of life and living depends on God. We need Him to supply our daily bread and everything else. He will only find faith on the earth at His return if we resolve to live this way.

So, this text sends a message to everyone about perseverance in prayer and deep faith in difficult times, much like the dark days we find ourselves living in today. But it also sends a warm message to oppressed women.

In that sense, I am doubly thankful God led me to this text this morning as I deliver a paper at the regional SBL conference in Utah on “Demystifying Gender Issues in 1 Timothy 2:9-15 with Fresh Assistance from Artemis.” Why am I delivering a paper on this topic?

In doing doctoral research on ancient Ephesus, I discovered a usage of the rare term for the prohibited hairstyle in view. This clue helped unlock how Ephesian women may heard this text as demythologizing life for them. Without this evidence, many have read this text in a way that oppresses women. How might we read it differently?

I found that Ephesian women aimed at appearing like the goddess and promoting her myth. They must do it or reap the vengeance of the goddess of childbearing. For Ephesian women who came to faith in Christ, everything would change. Their modest decorum and deeds must exhibit their Christian faith, and they must stop teaching false views of creation and the origin of sin. But the text does not instruct them not to teach biblical truths as many have said.

For women (and men) who have prayed for justice (like the widow) in the way texts like 1 Timothy 2:9-15 are read, this evidence and interpretation may serve as an answer to your prayers. For a PDF copy of my short paper, reply to this email. To get the whole argument, see chapter three of my scholarly work: Wealth in Ancient Ephesus and the First Letter to Timothy. Always pray and do not give up!

“Teacher,” said John, “we saw someone driving out demons in your name and we told him to stop, because he was not one of us.” “Do not stop him,” Jesus said. “For no one who does a miracle in my name can in the next moment say anything bad about me, for whoever is not against us is for us. Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward. Mark 9:38-41

“Offering a cup of water to the Messiah’s followers illustrates what it means to be “for us.” The Greek idiom (lit.) “in name because” means “on the basis that” or “on account of,” so that the whole phrase means “because you belong to the Messiah.” A parallel saying in Matthew speaks of giving a cup of cold water (lit.) “in the name of a disciple,” i.e., “because they are my disciple” (Matthew 10:42).

This saying then, does not mean “charity will be rewarded.” Rather, it emphasizes that those who provide love and support for Jesus’ lowly and persecuted disciples are working for the kingdom and will be rewarded.

For emphasis, Jesus introduces the statement about reward with His solemn affirmation formula, “Truly I say to you.” this saying parallels not only Matthew 10:40-42, but also Jesus’ parable of the sheep and goats in Matthew 25:31-46. When the Son of Man returns as king to judge and to save, eternal reward will be granted to those who showed care and compassion for “the least of these brothers and sisters of mine,” and eternal punishment to those who neglected them.”

Mark L. Strauss in Mark, edited by Clinton E. Arnold (ZECNT; Grand Rapids: Zondervan, 2014) 411-12.

As we journey closer to Holy Week and look at various scenes in which Jesus interacted with disciples, we find Him drawing lines. People will soon be either for Him or against Him, and the ranks of both sides will grow beyond the core group of disciples. As His days with them were numbered, He aids them by making this “truly” statement using words like “Messiah” (which means “Christ”) and “rewards” to give them a paradigm for understanding life after the cross. Likewise it equips us for life after this season we call Lent.

Jesus does not say, “charity will be rewarded,” though many like to think that. He points them to provide love and support to fellow Christ-followers, including those they don’t know. Jesus is essentially telling them to work together. How His followers collaborate will show what they believe and that will impact both their rewards and their eternal destiny. What’s the lesson for us with regard to generosity? If you are a Christ-follower, then show your faith by providing love and support generously to fellow Christ-followers.

“Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” The expert in the law replied, “The one who had mercy on him.” Jesus told him, “Go and do likewise.” Luke 10:36-37

“What was the point of Jesus’ parable? We could put it this way. He was humbling us with the mercy God requires so we can receive the mercy God offers. This is the gospel. All of us lie helpless and bankrupt, dying on the road. Jesus Christ, who is our natural enemy, who owes us nothing, nevertheless stops and gives us of His spiritual riches and saves us.

Yes, it is difficult to prove that Jesus was depicting Himself in the parable as the Good Samaritan. But this story depicts the pattern of God’s mercy, and it is impossible not to see Christ in the pattern. Anyone who has seen himself as the man lying in the road, as spiritually poor, will then live a life of generosity toward the outcast and the needy.”

Timothy J. Keller in Ministries of Mercy: The Call of the Jericho Road, Third Edition (Phillipsburg: P&R Publishing, 2015) 70.

On the road to the cross, Jesus stumps the experts in the law at every turn. My faith had the same focus of those experts for years. What’s God expect of me? With simplicity, Jesus tells him (and us) about “the mercy God requires” so He (and we) can receive the mercy God offers. This is not about earning salvation but about a new way of living, we receive and give mercy!

Life after Lent is about realizing what we have received in the cross and then helping others find the life we have found. As Keller rightly notes, this leads us toward, rather than away from, the outcasts and the needy. We move toward the broken and hurting, those “undeserving” of aid because we realize how “undeserving” we were when Jesus saved us.

Today I fly to Utah to attend a Society of Biblical Literature conference. On Saturday, I deliver a paper “Demystifying Gender Issues in 1 Timothy 2:9-15 with Fresh Assistance from Artemis” sharing evidence from my doctoral research published as Wealth in Ancient Ephesus and the First Letter to Timothy. Reply if you want a PDF of my short SBL paper.

“Therefore, if you are offering your gift at the altar and there remember that your brother or sister has something against you, leave your gift there in front of the altar. First go and be reconciled to them; then come and offer your gift.” Matthew 5:23-24

“These verses are illustrative of the hyperbolic power of Jesus’ teaching. The advice here is eminently impractical. It was surely not possible to lave unattended even a cereal offering in the busy altar area, let alone a pair of pigeons or a lively goat! The point is dramatically made. Whatever our gift to God, it’s acceptance is conditional upon honest repentance concerning the ways in which we have injured our neighbors.”

Douglas R. A. Hare in Matthew, Interpretation: A Bible Commentary for Teaching and Preaching (Louisville: WJKP, 1993) 52.

Don’t you just love the striking nature of Jesus’ teaching? Even as you would never leave your pigeons on the altar, don’t even think of bringing a gift to God if you are at odds with your neighbor. As we think about almsgiving, prayer, and fasting in Lent, it’s important to remember that Jesus is not interested in our giving if our living is out of order. Our human relationships must be reconciled.

I was actually thinking about the conditional nature of forgiveness yesterday while laying on the ground, stretching my aching back, and reciting the Lord’s prayer. Matthew 6:12 is particularly instructive: “And forgive us our sins, as we have forgiven those who sin against us.” Think how selfish and silly we are to ask God to forgive us the sins we have committed if we can’t reconcile an issue with a neighbor.

Now let’s relate this to our generosity on our Lenten journey together. Take some time to reflect (fast from other activities) and ask God to bring to mind unreconciled issues or damaged relationships (do this in prayer with God). Resolve to try to make amends with whatever person comes to mind. Then (and only then) go make a gift that will be acceptable to God (give alms generously)!

After Jesus and His disciples arrived in Capernaum, the collectors of the two-drachma temple tax came to Peter and asked, “Doesn’t your teacher pay the temple tax?” “Yes, He does,” he replied. When Peter came into the house, Jesus was the first to speak. “What do you think, Simon?” He asked. “From whom do the kings of the earth collect duty and taxes — from their own children or from others?” “From others,” Peter answered. “Then the children are exempt,” Jesus said to him. “But so that we may not cause offense, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours.” Matthew 17:24-27

“Jesus supplies needs like these as well as other needs. The “stater” or “four-drachma coin” of 17:27 probably is the Tyrian state, precisely enough to pay two persons’ temple dues. Following an old Greek story, some Jewish stories of uncertain date speak of God blessing pious people by having them find precious objects in fish. If Peter knew of such stories, the moral of Jesus causing him to find money in a fish would not be lost on him. This is irony of a sort: the king’s children can pay the tax because the king gives them money to do so. Matthew encourages his missionary community that Jesus can take care of His people who walk close to Him.”

Craig S. Keener in A Commentary on the Gospel of Matthew (Grand Rapids: Eerdmans, 1999) 445-46.

As a fly fisherman, I love this scene. While I have never found a coin in a fish’s mouth, I love the warm message that this scene in the days leading up to Holy Week sends to everyone close to Jesus. He will take care of you!

The feeling that tends to thwart generosity in our lives is fear. Will Jesus continue to take care of me? Often His provision comes in miraculous forms. We must retell stories like this one to remind us of God’s faithfulness.

As Jenni enjoys time in California with Sophie, I am at home working on a project for Asbury Theological Seminary with thankfulness. God has supplied work so we can live, give generously, and even pay our taxes. We did that last week!

Though we did not find a four-drachma coin in a fish, we did see God supply enough over the past year in ways we never could have anticipated. How has Jesus shown His faithfulness to care for you? Pause and reflect with thankfulness.

“But He answered one of them, ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius? Take your pay and go. I want to give the one who was hired last the same as I gave you. Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’ “So the last will be first, and the first will be last.” Matthew 20:13-16

“The story is as clear as it is unexpected. Whereas we take it for granted that harder work deserves greater payment, this employer operates on a less conventional basis…The retort of the landowner is of course technically correct: no one has been cheated; the agreement has been scrupulously observed. Why then do we still feel that there is something wrong? Because we cannot detach ourselves from the ruling convention that rewards should be commensurate to the services rendered… But the kingdom of heaven does not operate on the basis of commercial convention. God rules by grace…

The “rewards” which this gospel has so persistently spoken of are neither earned, nor are they proportionate to human effort. The God who lavishly clothes the flowers and feeds the birds delights to give His servants far more than they could ever deserve from Him. It is that principle, rather than the disappointment of the whole-day laborers, which is the main focus of the parable, but their very natural disappointment and sense of unfairness helps the readers to reexamine how far their reactions are still governed by human ideals of deserving rather than by the uncalculating generosity of the kingdom of heaven.”

R.T. France (1938-2012) in The Gospel of Matthew (NICNT; Grand Rapids: Eerdmans, 2007) 748-49.

As we move toward Holy Week and the passion of Christ, we start to realize that the teachings of Jesus aim at detaching us from the thinking associated with the economy of this world so that we grasp the “uncalculating generosity” of God and life in His abundant economy.

It should not surprise us that Jesus tells parables with both clarity and shock value to dislodge our toxic, worldly perspectives. We think the master has been unfair, because we think we deserve or earn that which we possess. Consider how this adversely impacts our generosity too.

If we give only to people we think are “deserving” of our aid, it reveals that anti-grace thinking remains in our minds. Certainly we must support our local church and global missionary work. The Scriptures exhort us to do this. But our generosity must not stop there!

We imitate God’s generosity when we direct our giving toward “the lost” and “the least” as well. Our almsgiving goes toward the spiritually and materially poor as we realize that all we have received from God is a gift of grace to us. To show the world this grace, let’s extend gracious generosity toward others.