Augustine: Preserve God’s gift of peace and enjoy the fullness of His generosity

“God, the wise Creator and just Ordainer of all natures, has made the mortal race of man the loveliest of all lovely things on earth. He has given to men good gifts suited to their existence here below. Among these is temporal peace, according to the poor limits of mortal life, in health, security, and human fellowship; and other gifts, too, needed to preserve this peace or regain it, once lost–for instance, the blessings that lie all around us, so perfectly adapted to our senses: daylight, speech, air to breathe, water to drink, everything that goes to feed, clothe, cure, and beautify the body. These good gifts are granted, however, with the perfectly just understanding that whomever uses the goods which are meant for the mortal peace of mortal men, as these goods should be used, will receive more abundant and better goods–nothing less than immortal peace and all that goes with it, namely, the glory and honor of enjoying God and one’s neighbor in God everlastingly; but that whoever misuses his gifts on earth will both lose what he has and never receive the better gifts of heaven.

Augustine (354-430), Bishop of Hippo, in City of God (New York: Doubleday, 1958) 458.

Preserving the gift of peace or regaining it once lost often comes at a high cost but consider the gain! But how do we steward the gift of peace? Today at the Peacemaker Ministries conference in Colorado Springs, I will I offer a New Testament perspective on peacemaking. My prayer is inspire everyone make every effort to preserve this gift!

Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. Ephesians 4:2-4

In the words of Augustine, when we steward this peace rightly and put to work the goods entrusted to us “as these goods should be used,” we get “more abundant and better goods” in return, including the enjoyment of the fullness of God’s generosity now and in the eternal state with Him and our neighbors.

“Neither wealth, nor honors, nor vanity can make a man happy during his life on earth, but only attachment to the service of God, when we are fortunate enough to realize that and to carry it out.”

John Baptiste Marie Vianney (c. 380-465) excerpt from a sermon recounted in The Quotable Saint, ed. R.E. Guiley (New York: Visionary Living, 2002) 113.

As followers of Christ our greatest joy comes not from profitable ventures or public accolades but rather knowing that our work, whatever it may be, is done for God.

Vianney notes that not everyone is fortunate to make this connection. May our generous service of God, regardless of the occupations in which we find ourselves, bring glory to Him.

And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him…Whatever you do, work at it with all your heart, as working for the Lord, not for human masters. Colossians 3:17, 23

“Whoever craves money loses the faith. Whoever collects money squanders the grace.”

Maximus of Turin (c. 380-465) excerpt from a sermon recounted in The Quotable Saint, ed. R.E. Guiley (New York: Visionary Living, 2002) 111.

This fifth century sermon excerpt echoes the thrust of the two commands in 1 Tim 6:9-10 and 17-19. The former statement calls those who crave riches to instead seek after God. The latter accurately depicts what happens when those who have riches fail to enjoy and share them: they “squander the grace” by collecting them.

“I’ve heard a lot of talk in recent years–you probably have too–about people preparing for disaster laying up stores of water and food in their homes, bracing for impending doom by gathering all the provisions and nonperishables they can put away…it strikes me that we don’t hear as many people talking about how they can meet the needs of others in times of crisis. Frequently, the concern seems to be more about self-preservation…

A downturn in the economy can cause people to wring their hands and get in a dither over how dire the outlook appears. Yet as followers of Christ–confident in His ample promises and providence–we should view such difficult times as opportunities to showcase to the world the goodness and grace of God. And few things make this statement more profoundly than she we are generous givers, especially when seen against the backdrop of conditions that make self-preservation such a natural reflex.”

Nancy Leigh DeMoss in The Quiet Place: Daily Devotional Readings (Chicago: Moody, 2012) reading for September 21.

Few things are more rewarding than when one of my children comes to me and suggests a meditation from their daily devotional reading. Special thanks to Sophie (17) for suggesting this post. She blessed me with it and I am passing it on. Let’s be people who think of others while trusting in the “ample promises and providence” of God. Thanks Sophie!

“Jesus picked up the theme of our treatment of the poor being equated with our treatment of God when he taught that if we feed the hungry, clothe the needy, visit the sick, and minister to the imprisoned, we are doing it to Him (Matt. 25:31-46). Jesus also addressed the believer’s responsibility to the poor. He told the rich young man that to be complete, he needed to sell his possessions and give to the poor (Matt. 19:21). Jesus also taught that when we give a party, we should not invite the kind of people who can return the favor, but the poor who cannot (Luke 14:12-14).

Paul was also concerned for the poor (Gal. 2:10) and took special offerings for them (Rom. 15:25-26; 1 Cor. 16:1-3). James teaches that true faith is evidenced by our treatment of the poor (James 2:14-20). John teaches that Christian love results in helping the poor and needy (1 John 3:17-18).

There are two passages of Scripture dealing with the poor that are often misunderstood. The first is Matthew 26:11: “The poor you will always have with you, but you will not always have me.” The context concerns the story of the woman who anointed Jesus with expensive perfume (Matt. 26:6-13). The disciples thought the perfume should have been sold and the money given to the poor, but Jesus responded, “The poor you will always have with you.”

Some have underwood Jesus to mean that there will always be poor people; so Christians should not worry about them but concentrate on spiritual ministries. However, the Lord actually was saying that the woman had performed an act of worship and that there were many opportunities to help the poor–and by implication that they should do so. Jesus alluded to the phrase, “where will always be poor people” in Deuteronomy 15:11. The whole verse reads, “There will always be poor people in the land. Therefore I command you to be openhanded toward your brothers and toward the poor and needy in your land.”

The second misunderstood passage is 2 Thessalonians 3:10: “For even when we were with you, we gave you this rule: ‘If a man will not work, he shall not eat.'” Actually this verse does not even refer to the poor, although some try to apply it to them. In this context (2 Thess. 3:6-12), this rule governing working and eating refers to busybodies in the church community and not to the poor.

It should be noted that although this verse is not addressing the poor, it does reaffirm the Scripture’s emphasis on the dignity of work (cf. Gen. 2:15; Prov. 10:4; Eccl. 3:13; Eph. 4:28). The Scripture does not condone laziness or the poverty resulting from it. The evidence from God’s work is clear: the Christian is to have a concern for the poor and to reach out and help the poor.”

Stephen A. Grunlan, “Economics” in Christian Perspectives on Sociology ed. Stephen A. Grunlan & Milton Reimer (Grand Rapids: Zondervan, 1982) 194-195.

Grunlan sums aptly the biblical message regarding poverty: we should “have a concern for the poor and to reach out and help the poor.” So whether we are writing a paper, working with rich people, or concerned with our own application of biblical teaching, care of the poor starts in our hearts. Are we concerned for others or just worried about ourselves?

Akin to this concern is openhanded action. It’s not just writing a check. It’s reaching out to assist like Jesus. When we do it, we find that we meet Christ in the poor (cf. Matt. 25:31-46). Few get this like my brother David, who is “51” today! Uncle Dave, as he’s affectionately known in our home, has a heart for noticing needs and he’s openhanded to meet them. Happy Birthday, David!

“What should be the Christian response to poverty? Christians look to the Bible for directions and instruction concerning the issues of life. The Word of God is not silent on the issue of poverty, but rather addresses the issue head-on.

The Old Testament teaches that food should be provided for the poor (Exod. 23:11; Lev. 19:9-10). In fact part of the tithe was to be used for this purpose (Deut. 14:28-29). The Old Testament also teaches that those who help the poor will be blessed (Ps. 41:1, KJV; Prov. 14:21; 22:9).

Another Old Testament teaching equates one’s treatment of the poor with one’s treatment of God; the one who oppresses the poor is reproaching God, while the one who is generous to the poor honors God (Prov. 14:31). Also, being kind to the poor is lending to God (Prov. 19:17). Caring for the poor is seen as evidence of righteous living (Ezek. 18:5-9). Also, true fasting and true worship are equated with care for the poor (Isa. 58:5-11; Jer. 7:2-7; Amos 5:21-24).

The Old Testament goes on to teach that if people shut their ears to the cries of the poor, God will shut His ears when these people call on Him (Prov. 21:13). The Scriptures also teach that the righteous are concerned for the rights of the poor, but that the wicked lack such concern (Prov. 29:7).

The prophet Jeremiah condemned God’s people for being fat and well fed but lacking in concern for the poor (5:28). He went on to command the people of God to practice justice and help those being oppressed (22:3) and pronounced a woe on kings who did not pay for labor (22:13-17). Oppression of aliens, orphans, and widows is also condemned by Ezekiel (22:7) and is equated with the sin of adultery by Malachi (3:5).”

“Stephen A. Grunlan, “Economics” in Christian Perspectives on Sociology ed. Stephen A. Grunlan & Milton Reimer (Grand Rapids: Zondervan, 1982) 194.

One of my former students emailed me this week about paper he’s writing on “the poor who are always with us” (cf. Matthew 26:11), so I have been doing some research on the Christian response to poverty. Another Meditations reader asked how to connect the rich and the poor because many rich say they don’t know any poor people.

To write the paper or connect the rich and poor, we must start by opening the Word. The Scriptures reveal who the poor are so we can both see them and know how God wants us to relate to them. Grunlan’s survey of OT themes is not a resource for readers but paints the backdrop for Jesus’ teachings in the NT which we will examine tomorrow.

If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the Lord against you, and you will be found guilty of sin. Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land. Deuteronomy 15:7-11

“Deuteronomy 15:7-11 … shows that an “open-handed” disposition toward the poor is required: “The poor will always be with you in your land, and that is why I command you to be open-handed towards any of your countrymen there who are in poverty and need.” This passage is the source of Jesus’ famous saying in Mark 14:7: “You have the poor among you always, and you can help them whenever you like; but you will not always have me.” By citing this passage, Jesus responds to those who would condemn the woman when she anoints Jesus with expensive oil, rather than cashing in the ointment and using the money to help the poor. But Jesus uses this text from Deuteronomy to expose the criticizers’ insincerity. “The poor are with you always,” he says in Matthew 26:11 and John 12:8 leaving the remainder of the text unspoken but implied — “therefore be open-handed toward them.” Jesus, Judas and those who were condemning the woman no doubt knew the full text. They recognized that the text did not mandate that they keep the poor in poverty, but that the presence of the poor was to serve as the reason to be constantly open-handed toward them.”

Kent A. Van Til in Less Than Two Dollars a Day: A Christian View of World Poverty and the Free Market (Grand Rapids: Eerdmans, 2007) 77-78.

Open-handed living runs contrary to our flesh, which cries “mine” to all that which our gracious God puts in our hands. God, forgive us for our selfishness. Teach us to live open-handed, and in so doing, to show the world your love. Amen.

Surely you have heard about the administration of God’s grace that was given to me for you…to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms. Ephesians 3:2, 9-10

“The biblical good news is that believers have been given the opportunity to serve as stewards of the openly revealed gospel of God, to take part in a venture involving the many-sided wisdom and plan of God, as part of God’s stewardship (Eph. 3:2, 9-10)…All can join in stewardship, as part of God’s economy.”

John Reumann in Stewardship & The Economy of God (Grand Rapids: Eerdmans, 1992) 123.

Jesus saved us from sin and death, and our salvation by grace through faith has a purpose. We, His Church, get to participate with Him in His redeeming work as stewards through our service and work in God’s economy! This weekend I will be sharing my recent research on this topic.

I am teaching on “Life in the Economy of God” at the invitation of my friend, Steve Bury, executive director of Urban Impact at Rainier Ave Church (Friday and Saturday) and Emerald City Bible Fellowship (Sunday) in Seattle, Washington. I’d appreciate your prayers.

“Leave her alone,” said Jesus. “Why are you bothering her? She has done a beautiful thing to me. The poor you will always have with you, and you can help them any time you want. But you will not always have me. She did what she could. She poured perfume on my body beforehand to prepare for my burial. Truly I tell you, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her.” Mark 14:6-9

“Jesus knew that by selling the perfume for whatever price it was, it was not going to solve the problem of the poor. If the disciples were honest about the poor, the only way to tackle it was not to engage in piecemeal charitable acts but to follow the radical social redesign envisioned in Deuteronomy.”

If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need. Be careful not to harbor this wicked thought: “The seventh year, the year for canceling debts, is near,” so that you do not show ill will toward the needy among your fellow Israelites and give them nothing. They may then appeal to the Lord against you, and you will be found guilty of sin. Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land. Deuteronomy 15:7-11.

R. S. Sugirtharajah in “‘For You Always Have the Poor with You’: an Example of Hermeneutics of Suspicion,” Asia Journal of Theology 4.1 (1990): 105.

Grasping life in God’s economy is linked to living out the “radical redesign envisioned in Deuteronomy” through the Church. Open-handed living leads all of us from shifting from “piecemeal charitable acts” to the radical enjoyment and sharing experienced by the early church in Acts and many communities of faith today where the gospel is preached and followed.

“The Poor One and poor people in general are God’s question to us. God gives us responsibility in the world by asking us a question which we have to answer. The question is constant, permanent, living, for “you will always have the poor with you [Matt. 26:11, Mark 14:7, and John 12:8].” We cannot sidestep this question, for we are always in contact with the poor, and each one of them puts God’s big question in human flesh…

Whether we like it or not, we have to answer either positively or negatively. Our whole attitude is our response. Scripture reveals that our attitude toward the poor is our response to God’s question. We all can find our place and get involved with this question, which appears to concern economics or human feelings, but behind this question, a spiritual decision is ultimately demanded of us. God adopts the poor to put us all in question, and it is certainly our all that is put in question…”

Jacques Ellul in Money and Power (Eugene: Wipf & Stock, 1984) 152.

What will I do with the poor, especially since they more than a problem to be solved, but rather people that God loves? What will you do? Perhaps the best answer to the question as Christ-followers is to ask, what did Jesus do with the poor, and to go and do likewise…