“Why This Waste?”

 

 

“A woman came to Him with an alabaster vial of very costly perfume, and she poured it on His head as He reclined at the table. But the disciples were indignant when they saw this, and said, ‘Why this waste?’” (Matthew 26:8).

 

This passage has meant much to me over the years. While John’s account focuses on Judas’s reaction, Matthew points the finger at himself and the rest of the disciples. John had his purpose in focusing on Judas, his context makes this clear, while Matthew wants to include us all in the response, “Why this waste?”

 

As I was pondering this passage this morning, I wondered if I have wasted my life for Jesus. Not “wasted” in the sense in which we usually think of the word, but rather, as the woman in our passage, have I poured out my life upon Jesus? Of course, the world…and sadly the professing church…will consider this a waste in the normal sense of the word; but what the world and religious people consider a waste, God considers a precious offering (Romans 12:1 – 2).

 

Will St. Peter, or whomever has duty that day, ask me at the Gate, “Have you wasted your life for Jesus our Lord and for others?”

 

To waste our lives for Jesus, to allow the perfume to flow and its fragrance to fill the room, means that our vessel must be broken – no brokenness means no release of the fragrance, no release of the fragrance means no waste.

 

When the fragrance is released not everyone smells the same thing, to some the fragrance is “an aroma from death to death, to others an aroma from life to life” (2 Cor. 2:16).

 

The world and the professing church insist on the pragmatic; they don’t want to see us so devoted to Jesus Christ that we stop feeding their pragmatic systems that are self-perpetuating and ever growing and consuming resources. But this passage is really about us, about me and you and about our devotion to Jesus. We need not answer for others, but we will surely answer for ourselves.

 

If we are pouring our lives out upon Jesus, then it will make no practical sense in the eyes of others – an offering is an offering, the object of the offering is God and not me, not you, not the pragmatic. Once God receives our offering, God does with it as He pleases, we relinquish control to Him. Our offering is, of course, ourselves – Christ demands no less, He demands everything (Mark 8:34 – 38).

 

So, is my life a waste for Christ?

 

What will I answer St. Peter at the Gate?

 

What will you answer?

 

 

Heretical Practice?

 

 

Somewhere around 110 A.D., Ignatius, a leader in the church in Antioch in Syria, was arrested by Roman authorities and sent to Rome for execution. Between his arrest and execution, a few short weeks, he wrote seven letters, which have been called his “last will and testament.” One of these letters was to the church in Smyrna, the same church which was a recipient of what we know as the Book of Revelation.

 

The following caught my attention in this letter, “Now note well those who hold heretical opinions about the grace of Jesus Christ which came to us; note how contrary they are to the mind of God. They have no concern for love, none for the widow, none for the orphan, none for the oppressed, none for the prisoner or the one released, none for the hungry or thirsty” (Section 6.2).

 

While we usually equate heresy with what people believe, that is doctrine, Ignatius writes of a heresy of practice, of professing Christians who are not concerned for loving people. He says that these people are contrary to the mind of God.

 

This may remind us of Matthew 25:31 – 46 in which Jesus says, “Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me” (25:45).

 

Jesus speaks of “the least.”

 

The least of the strangers (aliens), the least of the naked, the least of the hungry and thirsty and sick, the least of those in prison.

 

Those who know the mind and heart of God seek to serve and protect and to love the least of humanity, no matter how unlike us they may be, no matter whether we speak the same language or eat the same food or play the same music or dress in the same fashion or have the same earthly citizenship. Those who know the mind and heart of Jesus know that there is a heresy of practice, a heresy which justifies mistreating the least at worst, and ignoring them and leaving them to their fate at best.

 

Show me how a society treats the “least” and I’ll show you that society’s character and morals. Show me how a church treats the “least” and I’ll tell you whether that church is heretical or faithful to Jesus.

 

Let’s make no mistake, one day we will each stand before Jesus and give an account for how we treated “the least” among us.

 

What is the truth about our churches?

 

What is the truth about me, and about you?

 

 

On Suffering and Trials

 

A friend wrote me that he is going through a difficult time, his focus was on the enemy, in fact he said nothing about our Lord Jesus. Below is what I wrote him back this morning, maybe there is something here for us. I have changed names.

 

Much love,

 

Bob

 

Good morning dear, dear friend,

 

You know Frank, the enemy is not your focus nor your testimony.

 

The enemy can only touch us with our Father's gracious permission.

 

Jesus, though He were a Son, yet learned obedience through the things He suffered - ought not we to do the same and rejoice in our sufferings.

 

The call to suffering is central to the cruciform life, the Cross is our portal to victory - suffering on the Cross with Jesus.

 

One DAY we will be asked to show our hands and our feet and our side - have we suffered for Jesus Christ and others?

 

I am reminded of a story about Ulysses S. Grant.

 

As the Army of the Potomac moved into Virginia in 1864 to engage Robert E. Lee's army, with the goal of its destruction, Grant (who had recently come from the West to take command) heard his generals talking about what Lee was going to do, time after time. The leaders of this Army had fought Lee since 1861 and had seldom got the upper hand, and when they did they threw the advantage away. Lee had gotten into their head big time.

 

Grant finally had enough and said, "We aren't going to talk about what Bobby Lee is going to do, we are going to talk about what we are going to do."

 

I love that Frank, I love that.

 

Don't we want to see Jesus revealed in everything? Don't we desire His image to be continually revealed within us, within us to others?

 

How glorious to be called to suffer for His sake, how glorious.

 

Oswald Chambers wrote that we want to choose the place of our crucifixion...I know that is true of me...I'm still learning.

 

I hope you are sharing your walk with someone in addition to Susan, I hope one of the men you mentioned is partnering with you in this - we are not called to live in isolation...and I think we need someone in addition to, and to complement, our wives. Of course our wives need, I think, other sisters to walk with them, and I deeply believe that husbands and wives need other mature husbands and wives to share this pilgrimage with. 

 

I have been through hell more than once, and I could not have made it without my friends...nor without Vickie...but I've needed both.

 

I dearly love you and pray for you and Susan and your family all the time.

 

Bob

The Pursuit of God by Tozer - Reflections (19)

 

 

Let’s note two historical elements in the Corinthian church as we continue to ponder 2 Corinthians chapters 8 and 9. The first is that there were divisions based on affinity with different leaders, this was not of the leaders’ doing but rather grounded in the pride and egos of the Corinthians. “I am of Paul,” and “I of Apollos,” and “I of Cephas,” and “I of Christ” (1 Cor. 1:23). The second is that there was an economic division which manifested itself in their gatherings.

 

When the Corinthians gathered to worship and celebrate the Lord’s Supper, people with money brought their own food and drink to enjoy beforehand in the presence of those who had nothing to eat! “What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing?” (1 Cor. 11:22).

 

There was a toxic element in the ethos of the Corinthian church that fostered division, ego, and selfishness, a division opposed to the unity of the Body of Christ as set forth in 1 Corinthians Chapter 12. As we think about this, perhaps we can understand why the Corinthians are lagging behind the Thessalonians in collecting funds to help the distressed people in Judea. After all, if the Corinthians don’t have care and concern for one another in their own city, why should they have compassion on strangers in another land? If some Corinthians are so hardhearted as to be able to eat and drink in front of others who have nothing, why should they have concern for people they don’t even know? If we can’t love the people we see, it isn’t likely we will love people we can’t see. If we don’t have compassion on those we see in need, we probably won’t have compassion on people whose needs we can’t see.

 

Do we see ourselves as modern-day Corinthians?

 

While we may not have congregations in which some eat while others go without (there are likely exceptions to this), do we have cities and towns in which some in the Church eat and drink while others in the Church go hungry? Do we have some congregations with plenty to eat, and other congregations struggling to purchase food and make ends meet?

 

For you see, in any given city, in any given town, there is only one Church, one Body, one Temple, and if the “least of these” goes without food or clothing or shelter then Christ goes without food or clothing or shelter (Matthew 25:31 – 46).

 

If we are honest with ourselves before one another and before God, we have many barriers between us and obedience to 2 Corinthians chapters 8 and 9.

 

“As it is written, He who gathered much did not have too much, and he who gathered little had no lack” (2 Cor. 8:15). This is a quote from Exodus 16:18 regarding the manna which God provided for Israel in the Wilderness. God made provision for His People in Exodus, and Paul is saying that God is also making provision for His People in the first century. In other words, God gives to us as His People and we are to ensure that there is equality in provision (2 Cor. 8:13 – 14). If we know the blessedness of possessing nothing this is not much of a problem, but if we don’t, obedience seems impossible.

 

I think even within congregations we dare not seriously discuss these things, and one of the reasons is that we probably don’t really trust each other. For example, if one of us were to lose our job and face financial peril, do we really think that others would step in and help us? If one of us lost our spouse and we were alone in old age without family, what is the likelihood that our congregation would truly help us?

 

In some societies people take care of one another. In some cultures people don’t stress over being alone because they will never be alone. This is not the case in the United States or in congregations within the United States. Do we have the courage to ponder and discuss these things? Probably not, there is too much risk. We are slaves to money and possessions and to “mine, mine, mine.”

 

There is yet another challenge beyond the hurdle of “equality,” and that is nationalism. Paul is asking the Corinthians to cross cultural, linguistic, ethnic, and national boundaries in their giving, in their obedience to the Biblical notion of equality within the Body of Christ. Actually, he is and he isn’t. In an obvious and natural sense Paul is asking the Corinthians to cross these boundaries, yet in another sense he isn’t.

 

You see dear friend, if we realize that the Body of Christ is universal and transcendent, then there are no national or ethnic or social or language barriers and boundaries – for we are all truly One People in Christ. The world may have national boundaries, the Church must not have such lines of separation – shall we take a sword and dismember Christ?

 

This idea is, of course, a threat to the kingdoms of the world which thrive on war and aggression and subjugation and manipulation.  

 

Perhaps 2 Corinthians chapters 8 and 9 shine the light on whether we are possessed by things and money as no other extended passage in the Bible. Perhaps it is an impossible passage to teach and talk about. Perhaps it is an impossible passage, at least in the United States, to discuss. Perhaps we have so deeply sunk into “me” and “mine” that there is no way out of the morass.

 

Isn’t it better to admit we have a problem and seek ways, by God’s grace, to learn some measure of obedience, than to pretend these chapters don’t exist? Than to gloss over them? Also, it is far better to acknowledge the challenge than to attempt to justify our actions by conjuring up religious and practical reasons that justify our disobedient attitudes and actions…as we are prone to do.

 

These chapters are indeed a challenge for me, and I hope they are a challenge for you.

 

Are we experiencing what Tozer terms, “The blessedness of possessing nothing”?

The Pursuit of God by Tozer – Reflections (18a)

  

 

As I ponder 2 Corinthians chapters 8 and 9, I see an unfolding richness in Christ, gems here and there, beauty, challenge…so much. Perhaps, by His grace, I’ll be able to return at some time and write extended reflections. For now, let’s consider how this passage might challenge our attitude toward possessions, toward the question of who owns the things we have, including our money.

 

The Christians in Judea are poor and need financial help. In response to this Paul has asked Christians in Galatia (a region of modern-day Turkey), Macedonia, and Greece to provide assistance to their brothers and sisters in Judea. (Galatians 2:10; Romans 15:25 – 28; Acts 19:21; 24:17; 1 Corinthians 16:1 – 6.)

 

In 2 Corinthians 8:1 – 5, Paul points out that the Macedonians, even though they themselves were in “extreme poverty,” begged Paul to be allowed to send money to their brothers and sisters in Judea. This is in contrast to the Corinthians who have been lacking in gathering financial assistance for the Judean churches. Corinth was an economic and commercial center, a financial powerhouse; so we have a situation where those who had little were giving much and those who had much were, at least at this point, giving little.

 

The Thessalonians had an affinity with the Judean Christians, not only with respect to straightened financial circumstances, but also with respect to suffering for Jesus. “For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same suffering at the hands of your own countrymen, even as they did from the Jews, who both killed the Lord Jesus and the prophets, and drove us out” (1 Thess. 2:14 – 15).

 

It is often the case that those with little share more of what they have than those who have much. Over the years I’ve seen survey after survey that indicates that Americans in low-income regions give a greater portion of their financial resources than those in affluent areas. My own observations have validated this as have conversations with social workers and pastors.  

 

After providing the Thessalonians as an example of sacrificial giving, Paul then provides the Greatest Example. “For you know the grace of our Lord Jesus Christ, and though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Cor. 8:9).

 

Now we come to a passage that I just don’t think we can very well teach, but you be the judge.

 

“For this is not for the ease of others and for your affliction, but by way of equality – at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality; as it is written, He who gathered much did not have too much, and he who gathered little had no lack” (2 Cor. 8:13 – 15).

 

There are at least two hurdles for us in the United States with this passage. They are both significant.

 

The first hurdle is the word “equality,” We are usually fine with the ideal of equality, after all our nation is built on the words, “All men are created equal.” However, since those words were first penned, we have engaged in never-ceasing internal and external conflict over just how that ideal should be expressed. This conflict has employed bullets and police dogs and economic and political and cultural weaponry and there is no end in sight. Truly, all have sinned and fallen short of the glory of God…as has any true national notion of all men and women and children being created equal. Well, I suppose all nations need myths in order to survive – if only we would be honest about it (more on this below).

 

Now for those of us who want to know what the real meaning of the word “equality” is in the Greek that Paul used, here is the answer, an answer that may surprise some of us, disappoint some of us, challenge some of us, and hopefully encourage some of us. Drum roll please…the actual meaning of the Greek word that is translated “equality” into English is…EQUALITY!

 

As the article in Kittel (TDNT, Vol. III, page 343ff) discusses, equality was part of the fabric of ancient Greek philosophy and basic to Greek society. It is also embedded in the fabric of the New Testament within various contexts and is connected with righteousness. We cannot have righteousness without equality.

 

Now then, it is one thing to have equality in terms of opportunity (as mythical as that may be), and equality in terms of casting a vote on election day (though in our heart of hearts many of us will do anything to win), or equality in terms of education or access to housing or healthcare (all of which we excel in giving lip service to); most of us will tolerate to some degree superficial discussion about these things, however, the ONE THING most of us draw the line at, the one place we will most certainly erect barbed wire fencing, is when it comes to our money, most of us will not tolerate the use of the word “equality” and “money” in the same sentence.

 

(And really, isn’t this why we disagree on housing and education and healthcare? If these things didn’t cost anything we’d be all for equality…or at least more for it than we are right now. We have no problem with Bill Gates or Jeff Bezos or Warren Buffett helping others with healthcare, just don’t ask us to participate.)

 

One of the ways we preempt discussion about financial equality, and therefore one of the ways we ensure that 2 Corinthians chapters 8 and 9 will not (as a rule) be fairly preached, is by using the canards “communism” and “socialism” at any suggestion of economic equality. “Socialism” is our preferred canard at present, and by it we usually mean atheistic Marxism – we dare others to use the term “equality” because if they do we will smear them as Marxists and therefore un-American.

 

Let’s note that Paul is writing to the Church of Jesus Christ, he is not promulgating an economic system for nations, though nations may learn from his teaching, but he is teaching the Body of Christ how it ought to view its economic resources; the Holy Spirit is speaking to congregations, marriages, families, and individuals. As Tozer writes in our chapter, this is about the blessedness of possessing nothing.

 

I am amused at how many pastors and teachers will look at the common fund in Acts 2:43 – 45 and 4:32 – 37 (“there was not a needy person among them” 4:34) and say, “That was for those people in that place at that time, it is not meant for us today,” and at the same time gloss over the teaching of 2 Corinthians chapters 8 and 9, teaching which is clearly addressed to the Body of Christ across national and ethnic and economic boundaries, teaching having to do with our core identity in Christ and in one another. Why can’t we be honest and just remove these chapters from our Bibles?

 

As you ponder 2 Corinthians 8:13 – 15 in its context, what does this look like in your congregation? Your community? Your denomination? In the professing church in the United States?

 

I would much rather see us teach this and admit that we aren’t going to obey it, than ignore it.

 

It is as if there is a gag order on these chapters. It reminds me of a rule in the U.S. Congress prior to our Civil War, you were not allowed to discuss slavery. Isn’t that nuts? The burning issue of the time and congressmen and senators couldn’t talk about it; it was deemed too inflammatory and threatening.

 

Most of us don’t dare teach 2 Corinthians chapters 8 and 9 because what is mine is mine and if you use the word “equality” with regard to money I’ll call you a socialist and we know that is anti-American and therefore must be anti-Christian.

 

Paul must not have been a Christian.

 

There is more to explore here, but this post is now long enough so we will return to it, the Lord willing, in the next post in this series.

 

The is a reason Tozer made this the second chapter in The Pursuit of God, for where our treasure is, there our hearts will be also (Matthew 6:19 – 21).

 

Personally, I’d just like us to be honest about this, rather than seek to justify ourselves and our attitudes towards money and possessions. As Tozer says, we must make no attempt to excuse ourselves, either in our own eyes or before the Lord (page 29).

 

 

The Pursuit of God by Tozer - Reflections (18)

 

 

As I pondered how to conclude our reflections on Chapter Two, The Blessedness of Possessing Nothing, my thoughts were drawn to 2 Corinthians chapters 8 and 9. I have never heard these chapters fairly preached or taught, and I don’t expect to in my lifetime. Yes, I have heard preachers cherry pick them when speaking on “stewardship,” for “God loves a cheerful giver” (2 Cor. 9:7) is too good to pass up – but this is really crass manipulation of the passage for it rips it out of context and spares us the challenge of obedience.

 

These two chapters have the potential to expose our hearts regarding possessions, regarding what Tozer terms, “my and mine,” more than any other passage in the Bible. They have the potential not only to do this to us as individuals, but also as marriages, as families, as congregations, as denominations, and as various institutions (such as parachurch ministries and seminaries).

 

In this passage the Holy Spirit, through the apostle Paul, calls us not just to a single act of obedience, but to a way of life – and it is in confronting this way of life that our attitude toward possessions is especially revealed.

Saturday, July 5: I intended to complete this post today in order to conclude Chapter Two, however, we have a tropical storm moving into our area and it is uncertain what to expect. This means that I’ve spent a couple of hours already (it’s 7:32 AM right now) preparing for the storm – bringing umbrellas inside, making room in the garage for the car (ha!), and otherwise preparing for what will hopefully be a couple of days of uneventful weather. We have learned over the years, whether with New England blizzards or Virginia and South Carolina tropical storms and hurricanes, that it is wise to prepare for the worst and pray for the best.

 

So I am going to post what I’ve written above and ask you to read and ponder 2 Corinthians chapters 8 and 9. What is Paul saying about how we should live in Christ toward one another? What should our attitude toward possessions be – as seen in these chapters? What are the challenges in these chapters? That is, what are the barriers in thinking and living like they portray?

 

I’ll circle back to this passage in my next post and complete what I began in this post, the Lord willing.

 

Right now I still have other things to do regarding the storm.

 

Much love,

 

Bob