Robert H. Stein: Interval between

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.

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)!