The Nature of Christian Work

A hymn that I learned to sing in college says, “We’ll work till Jesus comes.” Because there is such a thing as Labor Day, this post deals with the nature of Christian work. The passage we will meditate upon, however, is not quite conventional. In fact, at first sight, Luke 8:1-3 does not seem to offer much about the nature of Christian work, but actually, it offers three fundamental things about Christian work that all Christians should know about.

Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, ² and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; ³ Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means.

Unnamed and Unpaid

One of the interesting things about this passage is the fact that apart from the three named women—Mary Magdalene, Joanna and Susanna—all the other women are unnamed. The only description we have from the text about these workers are that they are “some women” (8:2), “many others” (8:3), and “these women” (8:3). Many of these active workers who travelled with Jesus “from one town and village to another” (8:1) were basically unnamed. Maybe there were so many that it was simply too tedious to write all of their names. Maybe they were coming and going because they had obligations elsewhere so they were not really prominent. Maybe they had quiet and shy personalities that made them less noticed. Whatever the reason was, there were many women workers who accompanied Jesus who remain unknown to us today.

This is one of the natures of Christian work: anonymity. Majority of the workers of the kingdom are unnamed heroes. These are workers who are unrecognized and unappreciated. They are nameless, faceless, and invisible. They are hiding behind the curtains, unwilling to receive the spotlight. But they are there, doing the work of the kingdom alongside those who are under the spotlight. To be honest, given our fallen human nature, it is hard to be nameless. We feel that it is unfair to be unrecognized. It is hurting not to be appreciated. It is hard not to desire recognition, appreciation and applauses. But if we listen to the words of Jesus, this was precisely what He wants us to do: “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (Matt 6:1-4).

Help and Support

The passage says that these nameless women followed Jesus wherever He went and “were helping to support Him and the disciples” (Luke 8:3). The Greek word used for support is diakoneo, which literally means “to serve.” The word can actually refer to any activity or ministry, which is why even scholars have yet to reach a consensus about what specific kind of service these women were doing. What is crucial, however, is that while Jesus and the disciples were preaching, teaching, and healing, the nameless women served in other ways. While Jesus and the disciples were fulfilling their roles, these women were also fulfilling theirs. This was what Paul admonished about in Romans 12:6-8, “We have different gifts, according to the grace given to each of us. If your gift is prophesying, then prophesy in accordance with your faith; if it is serving, then serve; if it is teaching, then teach; if it is to encourage, then give encouragement; if it is giving, then give generously; if it is to lead, do it diligently; if it is to show mercy, do it cheerfully” (Rom 12:6-8).

The word diakoneo is very important, particularly because it means serving in whatever way is needed. Furthermore, if we compare these unnamed women to the named male disciples, we actually see such striking contrasts, which also enables us appreciate the lives of these women.

First, the women stepped back and out when it was needed. In contrast to their self-effacing attitude, we see the disciples who were already at the forefront arguing with each other about who was the greatest among them: “They came to Capernaum. When he was in the house, he asked them, ‘What were you arguing about on the road?’ But they kept quiet because on the way they had argued about who was the greatest (Mark 9:33-34; also 10:35-41). The women disciples stayed behind the curtains and served silently and joyfully even without being recognized, while the disciples who were already seen by other people were still competing for even greater status. The women did not compete with the disciples for prominence and recognition. They did not occupy key roles where people can see them. They were serving behind the scenes. They were invisible to many people. The women exemplified the true meaning of diakoneo, because to serve is to do anything that is needed to be done without being recognized.

Secondly, the women stepped up and in when they were needed. Again, diakoneo means serving by doing whatever needs to be done. The contrast with the disciples is again striking. In Luke 9:1-3, when Jesus was welcomed by the people, the disciples were at the forefront while the ladies were at the background. But the moment Jesus was arrested, there was a reversal of roles. The disciples went at the back (in hiding!) and the women stepped out. Apart from John, the disciples were nowhere near Jesus at the crucifixion, but women were “near the cross” (John 19:25). The disciples were nowhere to be found when Jesus was laid down in the tomb, but “the women who had come with Jesus from Galilee followed Joseph and saw the tomb and how his body was laid in it” (Luke 23:55). It is customary in Jewish culture that when someone dies, the family members and closest friends should bury him or her. In the case of Jesus, the disciples were too afraid to even honor Jesus in His burial. His burial was handled by a not-well-advertised disciple Joseph of Arimathea, and surprise: unknown women. The disciples were unwilling to visit the tomb for fear of the Jews, but the very first thing the women did as soon as Sabbath was over, was to visit the tomb to serve the body of Jesus (Luke 23:56-24:1). These women were not afraid of the religious leaders. They did not care for their lives so long as they can serve Jesus even in his death.

What does diakoneo mean? To serve wherever, whenever, and whatever is needed to be done, especially the things that nobody wants to do. This is the comparison: the disciples were at the forefront during the glory days of Jesus and the women were only working behind the scenes; in Jesus’s humiliation, the disciples were hiding and the nameless women were the ones so courageous at the forefront.

Out of their Own Means

The women were not only unnamed and were willing to perform whatever service is needed wherever and whenever the needs arise, they were also helping in the ministry of Jesus “out of their own means’ (Luke 8:3). They were helping Jesus according to their own capacity. They did not rely on the help of others in order to help Jesus. They did not look at the wallet of others, but looked into their own purses, and they helped out of their own savings. We see this sort of story in Moses. When God called him, Moses was very reluctant because he did not see himself as a man of many talents and capabilities. But God asked him a very simple question: “What is that in your hand?” (Exo 4:2). God was not looking for something that Moses did not have. In fact, God used Moses in accordance to what Moses already had: a simple staff. This was the same with the women who served with Jesus. They served out of their own means.

Like these unnamed women, our required capital in serving is not much. These women were not the richest or even the most socially influential. In fact, as Herman Henstrickx commented, “these women came mostly from the lower and poorer strata of Jewish society and that they combined what economic resources they possessed to offset the cost of Jesus’ itinerant ministry. They majority of them were probably single (unmarried women, widows, divorced women and, with less certainty, former prostitutes) for only women of single status enjoyed some personal and economic independence.”[1] These women did not have much. They served out of their own small means. This is another meaning of diakoneo, serving not only whenever, wherever and whatever is needed to be done, but also however one might be able to do it.

Conclusions

Imagine a job hiring where the recruitments conditions are that you will not be recognized; in fact the company does not even want to know your name; you will stay at the background and are not allowed to compete for attention with the big guns; you will work hard but you will not be getting any applause; you will not be paid, and most importantly; you will need to use your own money and resources in order to work. Then there is a big PS: Be prepared that when your bosses do not show up for work, without previous notice you will be required to do their abandoned responsibilities.

Not many people are willing to work under these harsh conditions. There is no earthly gain. There is only sacrifice. In fact, most of the times, these people hear more criticisms and suggestions about how they might do their job better, than hearing words of encouragement and appreciation. But this is the life of service and work that we are called to do as Christians. The church is recruiting unnamed and unpaid supporters who would minister out of their own means. These are the people who would be involved in the harvest.

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[1] Herman Henstrickx, The Third Gospel for the Third World, vol 2B (Collegeville: Liturgical Press, 1998), 113-7.

Easter: Peter Reinstated

The Easter story deals with hope when it presented the transformed lives of the disciples. The death of Christ rendered them hopeless, but the resurrection gave them hope. The resurrection also deals with faith in the story of Thomas the doubter. Thomas’ faith in Jesus Christ was shaken because of Jesus’ death, but Jesus appears to Him to restore His faith and confidence in Him. In this post, the greatest of the triad—love—will be highlighted. This is just proper, because if at the cross God showed His love for us, during the resurrection days, God asked about our love for Him. The reading is from John 21:15-17

When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” ¹⁶ He said to him a second time, “Simon, son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Tend my sheep.” ¹⁷ He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” and he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep.”

Do you love me more than these? (15:15)

The setting of John 21:15-17 is that of a breakfast over fish (21:12). It was in the context of this communal gathering that Jesus opened His mouth and directed a question to Peter: “Simon, son of John, do you love me more than these?” (15:17). I can imagine the tension here. The question was addressed only to Peter, not to the whole crowd. Jesus locked His eyes on to Peter and asked him of his love for Him in the presence and hearing of the other disciples. This must have been a very awkward moment. The disciples all knew the not-so-distant-blunder of the outspoken Peter. They can remember how Peter publicly declared, “Even if I have to die with you, I will not deny you!” (Matt 26:33-35; Mark 14:29-31; John 13:37; 15:12-13), and also how Peter also publicly denied Jesus Christ three times (Matt 26:69-75; Mark 14:66-72; Luke 22:54-62; John 18:16-18, 25-27).

Jesus’ question to Peter was like a knife wrenched in his heart, but the fang of the question was probably intended by Jesus. The question about our love for God is not a private question between God and us only. There is no such a thing as secret love for God. God asks the question of our devotion to Him in the presence of our close friends and family members. The question stings painfully because like Peter, these close friends and family members are the ones who know us and our blunders. To answer the question in public is scary, because the eyes and ears of many are attentive to us. But there is no other way. God demands that our love for Him be made public and for the world to see.

The first question is very interesting. What do the “these” refer to? Leon Morris argues that the “these” does not refer to the other disciples. Jesus was not asking if Peter loved Him more than how the other disciples love Him. Rather, “these” refer to the fishing paraphernalia. The question, therefore, is “Do you love me more than fishing?” It sounds like a simple question, but it actually is quite profound. Jesus was asking Peter about his future. It was a question of Peter’s way of life. It was a question of career choice.[1] Was Peter going to be a fisherman or an apostle? Let us remember that the disciples went fishing at the instigation of Peter (John 15:3). This is interesting because for one week, the disciples locked themselves in the room (John 20:19, 26), and the story of John 21:1-14 was the first time in the resurrection narratives that the disciples voluntarily went out, and their purpose was to fish. It would appear that Peter was going back to His old career as a fisherman. They no longer feared the Jewish leaders because the act of fishing symbolized that they have returned to their old lives and have moved on. Their Jesus experience and commitment were over. When Jesus asked “Do you love me more than these?” He was asking if Peter loved Him that He would go back to His calling to be a fisher of men (Matt 4:19). When Peter said “Yes Lord, you know that I love you,” the immediate response of Jesus was, then “Feed my lambs” (John 15:15).

Do you truly love me? (15:16)

It seems that Jesus was not satisfied with Peter’s affirmation, because Jesus asked Peter again: “Simon, son of John, do you truly love me?” (15:16). Again, it is good to remember that Jesus’ questions to Peter were in the presence of the disciples. If the first question created an awkward atmosphere, the fact that Jesus asked the same question to Peter might have further thickened the air. But Jesus had the right to ask the question again, because Peter did not really answer Jesus’ question in the first instance. This is more obvious in the original Greek manuscripts:

            Jesus: “Simon, son of John, do you love (agapas) me more than these?” 

Peter: “Yes, Lord; you know that I love (philo) you.”

Jesus: “Simon, son of John, do you love (agapas) me?” 

Thus, the reason Jesus asked Peter the same question again was that Peter did not answer Jesus’ question in the first place. Jesus was asking if Peter love Him in an agape way. Agape is the kind of love that God has for humanity. It refers to God’s faithful love—a love that never lets go. It is love that is willing to make a sacrifice for others to the point of death (Rom 5:8; 1 John 3:16). Jesus was asking Peter if he had this kind of love for Jesus. But as we see in 20:15, Peter actually avoided the question and literally said, “Yes Lord, I have a brotherly affection for you.” Basically, Peter said something like: “Yes Lord, I love you but not the kind of love that you are expecting from me.” Jesus was bro-zoned by Peter!

Jesus asked Peter again because Peter’s response was disappointing. Jesus wanted him to love Him with all his heart, soul, body, and mind (Matt 22:37), but Peter’s commitment was limited. In fact, Peter was actually shameless, because his response to Jesus’ second question was the same as the first one:

Jesus: “Simon, son of John, do you love (agapas) me more than these?” 

Peter: “Yes, Lord; you know that I love (philo) you.”

Jesus: “Simon, son of John, do you love (agapas) me?” 

Peter: “Yes, Lord; you know that I love (philo) you” (John 15:15-16).

Maybe the reason Peter responded in this way was because He no longer dared to be arrogantly sure in front of others again. He was afraid that He would fail again. He knew himself better now. He once proclaimed his undying commitment to Jesus in front of the other disciples, and he failed miserably in fulfilling his words. So this time, in the presence of the disciples, He did not dare to be so sure again. But you know what, it was precisely what Peter did not want to say that Jesus wanted to hear. Jesus wanted to hear from Peter his confession again. Jesus was challenging Peter to be so valiant again. He wanted Peter to express the same level of devotion for Him before his denials. Jesus was challenging Peter and us today if we can love Him in the same way that He loves us.

Do you love me? (15:17)

Jesus was not satisfied even after asking Peter twice, and receiving Peter’s response twice too. In John 20:17, it says that “He said to him the third time, “Simon, son of John, do you love me?” Peter was grieved because he said to him the third time, “Do you love me?” Jesus was a persistent stalker. He asked the same question a third time, and but what was Jesus’ focus this time?

It would appear that Peter’s love and commitment to Jesus has turned somewhat cold when Jesus died. He no longer had the same passion as before for Jesus Christ. He went back to fishing and when asked if he loved Jesus, he responded that he loved Jesus as a brother or friend. Something happened to Peter’s love when Jesus died. He lost his motivation. He lost his zeal. He lost his vigor. He lost the fiery love that he once had for Jesus.

The third question is actually probably the most important. Whether we like it or not, Peter did not want a crucified Messiah. He was expecting a victorious political king. This is why when Jesus said that He would suffer and be killed, Peter rebuked Jesus sternly (Matt 16:22; Mark 8:32). Peter loved the Jesus who was popular and was going to be the political liberator of the nation of Israel. Peter wanted a victorious Lord, not a failed revolutionary. Peter wanted a Lion, not a Lamb. Again, his actions of going back to fish and his affirmation that he loved Jesus only as a brother indicate that something has changed in his heart. Jesus’ third question asked Peter if he still loved Him even though He was not the person Peter wanted and expected. Jesus was a crucified Messiah. Would Peter still follow Him? Would Peter love Him even though He was not the man he wanted?

Conclusions

Jesus asked Peter three times. The same questions apply to us today. In the first question, Jesus is asking us if we love Jesus more than we love our career and our future and is comfortable for us. In the second question, Jesus is asking us if we love Him the way He loves us. In the third question, Jesus is asking if we love Him as He is, even though He does not respond to our prayers, even though He seems silent, even though He is not granting our deepest desires? We have expectations about God and how He should work in our lives, but these expectations often fail. Do we love Jesus the way He is?

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[1] Leon Morris, The Gospel of John (rev. ed., Grand Rapids: Eerdmans, 1995), 767-72.

Easter: Forty Days Later

Like the disciples, we have heard the good news that Jesus has risen from the dead. Death is unable to have a grip on Him. If, according to Paul, “the last enemy to be destroyed is death” (1 Cor 15:26), then death is already destroyed. “Death has been swallowed up in victory” (1 Cor 15:54), so that we can taunt death and its powerlessness: “Where, O death, is your victory? Where, O death, is your sting?” (1 Cor 15:55). God “gives us victory through our Lord Jesus Christ” (1 Cor 15:47).

This is the good news of the resurrection. This was the good news that the disciples heard on the first Easter. But the question is this: How did the disciples receive the good news of the resurrection? How did the first Easter affect the lives of the disciples from the time Jesus rose from the dead up to the day He ascended to heaven?

Let us look back at the gospel stories and narrate what happened:

Day 1 Morning          

           

John 20:1-2	Women saw the empty tomb, and reported to the disciples that Jesus’ body was stolen. “While the women were on their way,” the chief priests conspired against Jesus’ resurrection (Matt 28:11-15).
John 20:3-9	Peter and the disciples went to the tomb. The disciple who went inside “saw and believed” (20:8). Peter ran, saw the empty tomb and went away, “wondering to himself what had happened” (Luke 24:12).
John 20:10-18	The disciples went home. Mary stayed and Jesus appeared to her. Mary went to report to the disciples: “I have seen the Lord” (20:18). People who heard the women’s testimonies did not believe them (Mark 16:11).

Day 1 Afternoon and Evening

Luke 24:13-35	“That same day… two of them were going to a village called Emmaus” and Jesus appeared to them. They recognized him when He broke bread. “They got up and returned at once to Jerusalem… they found the Eleven… ‘It is true! The Lord has risen’” (24:34). But the disciples “did not believe them either” (Mark 19:12-13).
Luke 24:36-40	“While they were still talking about this, Jesus himself stood among them” (24:36). He showed His hands and feet (Luke 24:40).
John 20:19-23	“On the evening of that first day of the week…, Jesus came and stood among them.”

Later…

“Later Jesus appeared to the Eleven… he rebuked them for their lack of faith and the stubborn refusal to believe those who had seen him after he had risen” (Mark 16:14).

Day 8

John 20:26-29

“A week later,” Jesus appeared to the disciples. Thomas was not with the disciples when Jesus appeared last time and he did not believe (20:24-25). Thomas saw Jesus and said: “My Lord and my God!” (20:28).

Days between Days 9 to 40

John 20:30-31	“Jesus did many other miraculous signs in the presence of his disciples.”
John 21:1-14	“Afterward Jesus appeared again to his disciples by the Sea of Tiberias” (Sea of Galilee). The disciples were fishing. They did not recognize Jesus (21:4). “This was now the third time Jesus appeared to his disciples” (21:14).
John 21:15-19	Jesus reinstated Peter.
John 21:25	“Jesus did many other things as well.”

Day 40

Jesus appeared to the disciples in Galilee, as He said to the women (28:10). The Great Commission pronounced (Matt 28:16-20; Mark 16:15-20).

The resurrection changed everything. This is particularly true in the lives of the disciples. But if we think that the changes were dramatic and instantaneous, we are wrong. We realize that the good news of the resurrection was gradually understood and received by the disciples. They heard the good news early Sunday morning, but they were not able to fully appropriate it in their lives immediately.

• Mark 16:11 indicates that people did not believe the testimonies of the women.
• Mark 16:12-13 tells us that the disciples did not believe the testimony of the two disciples who walked and ate with Jesus in Emmaus (Luke 24:13-35).
• John 19:19 vividly portrays that they were still afraid of the Jews even though they already heard that Jesus was raised from the dead.
• Mark 16:14 records that Jesus had to appear to the disciples and “rebuked them for their lack of faith and the stubborn refusal to believe those who had seen him after he had risen.”
• John 20:26-29 narrates the unbelievable story of Thomas still doubting even after a week!
• John 21:1-14 reveals that the disciples went back to Galilee not to be “fishers of men” (Matt 4:19; Mark 1:17), but to return to their old profession as fishermen.

If I were Jesus, I would have been really mad at the disciples. But Jesus is patient. Luke writes that Jesus “appeared to them over a period of forty days and spoke about the kingdom of God” (Acts 1:3). What does this mean? It means that the disciples are very slow in appropriating the good news of the resurrection. It required 40 days for them to finally understand it. It required 40 days until their lives were fully affected by the resurrection. The good news of the resurrection was a good news, true, but it was a good news that has yet to permeate their mind, heart, and life.

Let us ponder for a moment: How many days or years does God need in order for us to fully understand and appropriate one simple good news? It is amazing that on the very day that Jesus was risen from the dead, the disciples were still afraid of the Jews (John 19:19). This might be the same with us. On the very same day that we have received the good news, we immediately forget about it, and live our lives as if nothing happened.

The post-resurrection stories reveal, once again, the sharp contrast between human stubbornness and God’s remarkable grace. In the words of the Psalmist, we can only marvel at the fact that “the Lord is compassionate and gracious, slow to anger, abounding in love” (Exo 34:6; Num 14:18; Deut 4:31; Ps 86:15; 103:8; 145:8). The post-resurrection stories re-enact the relationship between the Israelites and Yahweh: “They refused to listen and failed to remember the miracles you performed among them. They became stiff-necked and in their rebellion appointed a leader in order to return to their slavery. But you are a forgiving God, gracious and compassionate, slow to anger and abounding in love. Therefore you did not desert them” (Neh 9:17).

The forty days that Jesus spent with the disciples might be more meaningful than we think. There seems to be a connection between the experience of the Israelites in the wilderness and the experience of the disciples. We need to remember that “the Israelites have moved about in the wilderness forty years until all the men who were of military age when they left Egypt had died, since they had not obeyed the Lord. For the LORD had sworn to them that they would not see the land he had solemnly promised their ancestors to give us, a land flowing with milk and honey” (Josh 5:6). If in the Old Testament, God used forty years to kill stiff-necked and disobedient Israelites so that they would not enter the promised land, in Jesus Christ, He spent forty days so that His stubborn disciples might be reinstated into the kingdom and receive the promised Holy Spirit (Acts 1:4-8). He stayed with them. Jesus was patient, not wanting anyone to perish. He wanted His disciples to be able to enter the place which He was preparing for them: in His Father’s house which has many rooms (John 14:1-2).

Easter: One Week Later

In the post Easter: Mary’s Transformation, the primary question was: “What was the immediate effect of the resurrection to the disciples?” Emphasized there was the transformation miracle brought about by the resurrection to Mary Magdalene on the morning of the resurrection. By looking at John 20:11-18, we highlighted that because of the resurrection, Mary experienced three changes: from mourning to joy, from being muddled to crystal clear clarity, and from being a magnet to a missionary. In this post, the question is: “What was the effect of the resurrection to the disciples one week after the resurrection day?” John 20:26-29 (ESV) will provide us the answers:

A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, “Peace be with you!” ²⁷ Then he said to Thomas, “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.”

²⁸ Thomas said to him, “My Lord and my God!” ²⁹ Then Jesus told him, “Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.”

As the story indicates, it has been “a week later” (20:26). Interesting here is that there seems to be nothing exciting going on with the disciples a week after resurrection day. In fact, there are striking similarities between what was happened happening on the evening of the first week of Easter (John 20:26-29) and what happened on the evening of the resurrection day (John 20:19-25). As John 20:19-25 (ESV) records,

On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, “Peace be with you!” ²⁰ After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.” …

²⁴ Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. ²⁵ So the other disciples told him, “We have seen the Lord!” But he said to them, “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (John 20:19-25)

What are the similarities between these two narratives?

JOHN 20:19-25	JOHN 20:26-29
“On the evening of the first day of the week” (20:19)	“A week later” (20:26)
“with the doors locked” (20:19)	“doors were locked” (20:26)
Thomas’ doubt and unbelief (20:25)	“Stop doubting and believe” (20:27)
“Jesus came and stood among them” (20:19)	“Jesus came and stood among them” (20:26)
“He showed them his hands and side” (20:20)	“Reach out your hand and put it into my side” (20:27)
“Peace be with you!” (20:19, 21)	“Peace be with you!” (20:26)

Phobia (20:19, 26)

Both narratives indicate that the doors of the room the disciples were staying at were locked: “with the doors locked” (20:19) and “doors were locked” (20:26). In 20:19, the reason is explained as “for fear of the Jewish leaders.” It seems, therefore, that nothing has changed in the lives of the disciples even a week after the resurrection. They were still inside the same room, with the same locked doors, with the same fear. Jesus’ appearance to them a week earlier did no benefit to them. They were still plagued with fear. The contrast is unmistakable: Jesus’ tomb is open and empty but the house where the disciples were was locked and full. They left the empty tomb of Jesus (20:10) and entered another dark tomb.

This may sound familiar for some of us. Jesus is already risen from the dead. Like the disciples, we know this as a fact. But we are still in our homes, locked up inside for fear of death! We left the empty tomb to enter into our own seclusion and self-imprisonment. We left the tomb of resurrection to enter our room of death. We left the tomb of victory to enter our room of defeat.

Perplexity (20:25, 27)

The narratives also indicate that even after a week, in addition to fear, one of the disciples still did not believe the resurrection of Jesus. Thomas was quite clear: “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe” (20:25), which was why Jesus’ words to him was a stern: “Stop doubting and believe” (20:27). Thomas’ unbelief is particularly upsetting because he had no reason not to believe. He followed Jesus for several years, and he saw how Jesus raised several people from the dead: Lazarus (John 11:1-44), the son of the widow of Nain (Luke 7:11-15), and the daughter of Jairus (Luke 8:41-42, 49-55). For sure, Thomas had heard Jesus speak the words, “I am the resurrection and the life” (John 11:25). But after all of these first-hand experiences of Thomas, he still did not believe the possibility of Jesus’ resurrection.

Thomas remained in his unbelief, doubt, and lack of faith even after being with Jesus for several years. In Thomas, we see the example of someone who remains unaffected by the truth of the gospel even when he belongs to the same group of disciples. Thomas remained in his unbelief even though he was surrounded by believers who passionately testified about the truth of the resurrection. He was surrounded by a cloud of witnesses (Heb 12:1). For whatever reasons, he chose not to believe. He chose not to be affected. He chose to persist in his lack of faith.

In fairness to Thomas, he was not alone in his unbelief. In fact, Mark 16:14 says, Jesus “appeared to the eleven themselves as they were reclining at table, and he rebuked them for their unbelief and hardness of heart, because they had not believed those who saw him after he had risen.” All the disciples were guilty. Quite interestingly, Jesus rebuked the disciples for their lack of faith throughout His time with them. In the gospel of Matthew, for example, Jesus rebuked the disciples on this matter five times, saying “O you of little faith” (6:30; 8:26; 14:31; 16:8; 17:20).

Presence (20:19, 26)

Those of us who are parents know very well how to be frustrated with our children who do not seem to know how to listen and obey. My wife is a lot stricter than me at home. At home, I am the good cop and she’s the bad cop. But even though she can yell at Heloise, our daughter can still not listen to her mom’s instructions. She can tell her to put her toys in the toy basket, only to see the toys still scattered on the floor after having already showered. She would be furious, and would actually pack all of her toys and hide them. Finding something undone and unchanged after so many attempts to change things is discouraging and infuriating. I could only imagine Jesus’ frustrations when He saw the disciples still unchanged. In John 20:19-21, on the evening of the first day, He already gave them peace. He already forgave them. He already showed Himself to them so that they would believe and be strengthened. And yet Jesus came one week later only to hind them to have reverted to their old fears and doubts.

Intriguingly, if the circumstances of the disciples were similar in the week after resurrection day, Jesus’ approach to the disciples was also similar to His first appearance to them: “Jesus came and stood among them” (20:19, 26). In short, He made Himself available to them again. Jesus’ patience is actually noteworthy. In the Garden of Gethsemane, the night before He died, Jesus prompted the disciples to pray, but when He returned from praying, He found them sleeping. But He did not give up and prompted them to pray again, but the result was the same as last time: He found them sleeping. Then this cycle happened again and for the third time. Jesus did not give up on His disciples. The weakness of the disciples in the Garden of Gethsemane is displayed again after the resurrection, because Jesus found His disciples again in their weaknesses. Like in the Garden of Gethsemane, He came to the disciples and found them in the same state He found them last time.

The statement is very simple: “Jesus came and stood among them” (20:19, 26), but this sentence highlights Jesus’ act of giving the disciples another chance to experience renewal and restoration. God is a God of second chances, or of many chances. Jesus came again. The reality for many of us is that we need the visitations of God in our lives many times before we are truly transformed! This is true in the lives of the disciples. Actually, after Jesus appeared to the disciples in John 20:26-29, He appeared again to them a third time John 21:1-14. Here, when Jesus appeared, what were the disciples doing? They went back to being fishermen instead of being fishers of men (cf Matt 4:19; Mark 1:17; Luke 5:10). But Jesus appeared to them over and over again, giving them the opportunity to believe and be transformed: “He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God” (Acts 1:3).

Peace (20:19, 21, 26)

What happened when Jesus came and stood among the disciples? Both narratives say that Jesus’ first words to them were “Peace be with you” (20:19, 21, 26). Jesus appeared to them not with words of fiery condemnation or words of disapproval or words of exasperated grievances. No. Jesus’ words to the stiff-necked, stubborn, dull disciples were of peace. Jesus appeared to His disciples not to make them feel guilty. In fact He knew that His mere presence would make them feel guilty and ashamed, so His first words contained a message of peace.

Jesus comes to His broken, ashamed, guilty disciples to restore them. In fact, we learn through the gospels that the succeeding appearances of Jesus to the disciples were moments where He lavished grace upon them: He forgave and reinstated Peter (John 21:15-19), commissioned the disciples (Matt 28:18-20; Mark 16:15-20), and promised the Holy Spirit (Acts 1:8). God’s grace is amazing!

There is something profound in these visitations of Jesus Christ. He is teaching us that He comes precisely for those who are plagued by fear. He comes precisely for those who are filled with doubt. He comes precisely to those who are broken and shattered. He comes precisely to those who are suffering. He comes precisely to those who are in need of forgiveness and peace. He comes to those who are tortured by shame and guilt. He comes to those who have heavy burdens. He comes to those who are hopeless. Even in the resurrection, Jesus’ words ring true: “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners to repentance” (Luke 5:31-32, NIV).

Conclusions

Jesus was risen from the dead for us. But like the disciples, it is possible that the resurrection of Jesus has not yet affected our lives or that the effect of the resurrection in our lives was only momentary. Maybe we are still living in fear of death. Maybe we are still in doubt. The good news for us is that the transforming power of the resurrection is not only available on Easter Sunday. Jesus comes in the lives of people who have failed in their relationship with God. Jesus comes to give us peace. Jesus comes to restore us. This is His grace: He gives us a lot of chances until we get it. He gives us chances until we finally believe. He gives us chances until we are freed from fear. He gives us a lot of chances until we have peace.

Easter: Mary's Transformation

Christ is risen! As Peter said, “It was impossible for death to keep its hold on him” (Acts 2:24). Death is unable to have a grip on Him.

The resurrection is a huge part of the doctrines of the Christian church. We make a big deal out of it every year. But why? What’s the big deal about the resurrection? There has got to be an if/then relationship. If Jesus rose from the dead ... then what? What are the implications of the resurrection? Of course, from a wider perspective, the resurrection has a huge implication to our salvation and future hope. As Paul eloquently wrote, “If Christ has not been raised, our preaching is useless and so is your faith… And if Christ has not been raised, your faith is futile; you are still in your sins” (1 Cor 15:14, 16, NIV). However, considering the fact that 1 Corinthians 15 deals with the resurrection of the body, which will happen sometime in the future, Paul’s hopeful message seems so far away.

It could not be that the importance of the resurrection is only found in the future, when we die. It could not be that the victory of the resurrection is only for the dead. Surely, the resurrection has something to say about how I am living right now. What are the effects of the resurrection to someone like me existing now? If Jesus Christ rose from the dead, does that affect what I plan to do every time I get up in the morning? If Jesus rose from the dead, does it affect my situation at school or what’s going to happen at work tomorrow?

My interest in the here and now prompted me to ask: “What immediate transformation miracle the resurrection of Jesus had in the lives of the disciples?”

Reading the resurrection narratives, particularly those that happened early in Easter morning, one of the people in the gospels whose life was immediately transformed by the resurrection was Mary Magdalene. Her story can be read from John 20:10-18. Considering the fact that Mary Magdalene came to visit the tomb “while it was still dark” (20:1), the events in the passage may have unfolded at the same exact time when many Christians are still at church during a Sunrise Service. So what was the impact of the resurrection of Christ to His followers on Sunday early morning? We are well-aware that the disciples were disappointing in this aspect, because we read in John 20:19 that on the evening of the day of Jesus’ resurrection, even after hearing from Mary Magdalene that Jesus has already risen (20:18), the disciples remained in their fear (20:19) and doubt (Thomas, 20:24-25). Although the transforming power of the resurrection was experienced by the twelve disciples in the evening, there was still twelve to fourteen hours of lag time.

So, what transformation did Mary Magdalene experience in the light of the risen Lord? John 20:11-18 narrates Mary Magdalene’s mutation akin to a caterpillar wrapped in her own cocoon, bursting forth forth as a beautiful butterfly.

Mary the Mourner

The first portrayal of Mary Magdalene is not actually exemplary. The record says: “Then the disciples went back to their homes. But Mary stood weeping outside the tomb, and as she wept she stooped to look into the tomb” (20:10-11). Basically, Mary Magdalene was portrayed as a mourner, weeping her heart out while standing outside the tomb (20:11). The disciples already left (20:10), but she remained, not to do anything grand or helpful, but only to cry (20:11). The disciples probably left her there because she was a bit hysterical and her cries have become annoying to the ears. No one was able to console her, so it was best to leave her alone.

It is obvious that Mary Magdalene loved Jesus very much. In fact, she was among the earliest followers and supporters of Jesus Christ. Luke 8:1-3 talks about women who followed Jesus in His ministry, which included Mary Magdalene: “Soon afterward [Jesus] went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.” Mary Magdalene loved Jesus very much because she was a recipient of Jesus’ healing and deliverance (8:2). Jesus was her savior from a life of bondage, suffering, humiliation, scorn, and marginalization. Because she was demon-possessed, she was not able to live a good life. She was looked down upon. People suspected that she was a great sinner, which was why she was possessed by demons. She lived a miserable life, with no one showing attention and love to her. So when she encountered Jesus who took notice of her, and helped her, she was full of gratitude. She was used to a life with Jesus. So when Jesus died, she was absolutely devastated. She was a mourner who lost a beloved.

Mary the Muddled

Perhaps due to her emotional turmoil, Mary was not able to recognize Jesus in 20:14-15: “She turned around and saw Jesus standing, but she did not know that it was Jesus. ¹⁵ Jesus said to her, ‘Woman, why are you weeping? Whom are you seeking?’ Supposing him to be the gardener, she said to him, ‘Sir, if you have carried him away, tell me where you have laid him, and I will take him away’.”

Jesus question to Mary was profound: “Why are you weeping?” The point of the question is simple: the Lord has already risen, but she was still crying. She was still a woman of the past, still grieving because of what happened to Jesus Christ. She still did not get and understand the words of Jesus Christ when He was alive. She was not yet transformed by the resurrection. Her mind was still in disarray. She even thought of Jesus as the gardener who hid the body of Jesus Christ. For her, the only logical explanation for the missing body of Christ is because it was moved, either by friends or enemies. The possibility that Jesus has risen from the dead never crossed her mind.

People who have not yet heard the story of the resurrection are still mourning and muddled. Mary Magdalene was both grieving and confused. This is also the story of people who have no faith in Jesus Christ and in His resurrection. They are trapped in their sorrow over death and are still full of questions. Without knowing the resurrection, our lives remain unchanged by its reality.

Mary the Magnet

Like a sudden twist in a movie, the story says that Mary Magdalene finally recognized Jesus: “Jesus said to her, ‘Mary.’ She turned and said to him in Aramaic, ‘Rabboni!’ (which means Teacher)” (20:16). This part of the story is a major turning point. Her knowledge that Jesus has risen from the dead immediately changed her. She was no longer weeping. She was no longer muddled. There was such clarity and confidence in calling Jesus, “Rabbi!” Her first response was not a confused, “Who are you? Why do you know my name?” It is amazing that Mary knew with absolute certainty that it was Jesus who called her. This is a story that is in stark contrast to the story of the calling of Samuel (1 Samuel 3:1-9). It took three times for the priest Eli to recognize that it was God who was speaking to Samuel (3:5, 6, 8). Mary Magdalene, on the other hand, immediately knew it was Jesus in the first instance.

Big change: Mary was no longer muddled. But what happened next? Apparently, Mary was so excited about the resurrection of Jesus that she held on to Him. This is why 19:17 says: “Jesus said to her, ‘Do not cling to me, for I have not yet ascended to the Father’” (20:17). For Mary to cling to Jesus is quite understandable. In fact, since she met Jesus Christ, she has been clinging to Him. For several years, she followed Jesus Christ and had never left His side (Luke 8:1-3). Even when Jesus was at the cross, when the disciples were nowhere to be seen, Mary Magdalene was among the women who were around Jesus: “standing by the cross of Jesus were his mother and his mother's sister, Mary the wife of Clopas, and Mary Magdalene” (John 19:25). Mary was a clinger! She was a very needy person. When she lost Jesus Christ in His death, it was hard for her, so when she realized that Jesus was alive, she literally clung to Him. She was a magnet who attached herself to Christ.

Mary the Missionary

Mary’s plan was to never let go of Jesus again. However, Jesus had another plan. The story continues: “Jesus said to her, ‘Do not cling to me, for I have not yet ascended to the Father; but go to my brothers and say to them, I am ascending to my Father and your Father, to my God and your God.’ Mary Magdalene went and announced to the disciples, ‘I have seen the Lord’—and that he had said these things to her” (20:17-18). Mary’s plan was to remain with Jesus; but Jesus’ plan was to send her. The resurrection turns Christians into missionaries, not magnets. There is a time to be Mary, but the resurrection calls us to be Marthas (Luke 10:38-42). This was precisely what Mary Magdalene did. It was probably with great difficulty, but she still left the presence of Jesus Christ and announced the good news to the disciples (20:18).

If we look at the gospel narratives, that Jesus sends people out from His presence to become witnesses is a part of His grand design for those who encounter Him. Throughout the gospels, Jesus did not gather a lot of people to Himself. Instead, He sent people away. He sent the man He healed of leprosy away: “Go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them” (Matt 8:4, NIV; Luke 11:14). He sent the healed paralytica man away: “I say to you, rise, pick up your bed, and go home” (Mark 2:11). He sent the forgiven adulterous woman away: “Go, and from now on sin no more” (John 8:11). In all these passages, Jesus did not want the people to cling to Him. Instead, He sent them away as a testimony to Himself. Even the Samaritan woman at the well was not invited to follow Jesus Christ. She left the company of Jesus in order to tell others about Him (John 4:28-30).

Conclusions

We can be petrified in our sorrows. We can be muddled because of our circumstances. But we can be transformed by the resurrection of Christ and become missionaries. We are not called to stay in or around the tomb. We are not called just to stay with Jesus Christ. We are called to be sent to tell others the good news of Jesus Christ. This is an important resurrection transformation. The problem with us is that we can become clingy, emphasizing our daily devotions and alone time with God. But let us not forget that the first resurrection miracle of transformation resulted in a follower of Jesus Christ turning into a missionary.

Lent: Jesus' Triumphal Entry 2

Palm Sunday marks the beginning of the Holy Week. On Friday, the whole world will commemorate the death of our Lord Jesus Christ on the cross. It is amazing how such a gloomy week begins with a triumphalist event when Jesus entered the city of Jerusalem. The account is so important that it is actually recorded in all four gospels (Matt 21:1-17; Mark 11:1-10; Luke 19:28-40; John 12:12-19).

And when he had said these things, he went on ahead, going up to Jerusalem. ²⁹ When he drew near to Bethphage and Bethany, at the mount that is called Olivet, he sent two of the disciples, ³⁰ saying, “Go into the village in front of you, where on entering you will find a colt tied, on which no one has ever yet sat. Untie it and bring it here. ³¹ If anyone asks you, ‘Why are you untying it?’ you shall say this: ‘The Lord has need of it.’” ³² So those who were sent went away and found it just as he had told them. ³³ And as they were untying the colt, its owners said to them, “Why are you untying the colt?” ³⁴ And they said, “The Lord has need of it.” ³⁵ And they brought it to Jesus, and throwing their cloaks on the colt, they set Jesus on it. ³⁶ And as he rode along, they spread their cloaks on the road. ³⁷ As he was drawing near—already on the way down the Mount of Olives—the whole multitude of his disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, ³⁸ saying, “Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!” (Luke 19:28-38)

Luke 19:28-38 is definitely a story of celebration, jubilation, and the exaltation of Jesus as King and Messiah. The use of a colt which no one has ever sat (19:30) points to the fact that Jesus was entering Jerusalem with a sacred purpose (see Num 19:2; Deut 21:3;1 Sam 6:7). Even the fact that they had to borrow the donkey was actually giving a political signal (19:30-34). This was just common practice. When a political figure is arriving at a town, they would often borrow a mount to ride (see Gen 49:10-11). The actions of the people also indicate that they saw Jesus as a royalty, and they welcomed Him as such: “They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. As he went along, people spread their cloaks on the road” (19:35-36). This spreading of cloaks was a Jewish custom of paying respect to royalty, something which their ancestors already did for King Jehu (see 2 Kings 9:12-13). So the people were conscious of the fact that Jesus was king entering Jerusalem. They were even shouting praises to Him as king: “Blessed is the king who comes in the name of the Lord!” (Luke 19:38)

However, with all these festivities going on, Jesus’ reaction was quite extraordinary: “When he drew near and saw the city, he wept over it” (19:41). Why did Jesus weep? Amidst all the attention and praise He was receiving from the people, why was the first recorded reaction that of grief? The clue to answer these questions is found in what Jesus did immediately after entering Jerusalem. Hence, in this post, we need to look at the four gospels.

House of Robbers

Luke 19:45-46; Matthew 21:12-13

In the gospels of Luke and Matthew, the first thing Jesus did after entering Jerusalem was to visit the Temple. This is where we find our first clue why Jesus wept upon seeing Jerusalem. First, Jesus wept because Jerusalem has become a city that has forgotten its identity. The Temple was supposedly the place instituted by Yahweh as the place of forgiveness, cleansing, and even communion with God. In fact, as soon as the Temple was constructed, Solomon dedicated it to the Lord as a place of prayer, where people may come in their needs (2 Chron 6:12-42). Truly, it was a “house of prayer” (Isa 56:7).

The problem was that Jesus found the Temple not fulfilling its purpose: “And he entered the temple and began to drive out those who sold, saying to them, ‘It is written, ‘My house shall be a house of prayer,’ but you have made it a den of robbers’” (Luke 19:45-46). How could Jesus not weep? The people have forgotten the sanctity of the Temple and its purpose. They have forgotten to honor and prioritize God for the sake of perishable monetary gains. The merchants were robbing God of the glory and attention that belong to Him. They were robbing God of His place in the Temple. The Temple has become a marketplace for profit, not a sanctuary for healing. It was filled with more merchants than worshippers.

The desecrating act of the people to the Temple is quite surprising, considering how, in the history of Israel, the Jews even used violence just to maintain the sanctity of the Tempe. In 168 BC, when Antiochus Epiphanes desecrated the Temple by offering a pig in it as a sacrifice, the people of Israel organized a massive revolt. In AD 4, at the instigation of the priests, two young boys toppled down a golden eagle placed by the Roman empire on top of the Temple, which led to the death of the youths. Both these stories highlight the fact that the people of Israel valued the sanctity of the Temple. The Jews did not like any foreign thing to desecrate it. Unfortunately, during the time of Jesus, it was the Jews themselves who desecrated the Temple. Jesus wept because the center of religious life, and the very core of Jewish faith, has become corrupt. Jesus wept because the people have forgotten their own history.

House of Fruitlessness

Mark 11:13-14

In the gospel of Mark, Jesus’ actions at the Temple were just mentioned in passing (11:11). Mark actually emphasized the fact that after entering Jerusalem, Jesus cursed a fig tree (11:13-14). This is actually an important part of gospel, especially when understood in the light of Luke 19:29, which narrates that Jesus passed by Bethpage and Bethany, places which literally meant “House of Unripe Figs” and “House of Many Figs.” It would seem as if Jesus was going to Jerusalem to find out whether Jerusalem was either a house of unripe figs or a house of many figs. And when we read of Jesus finding a fig tree that does not even have a single fruit, Jerusalem is portrayed neither as a house of unripe figs nor a house of many figs, but a house of fruitless figs. Jesus wept because He found Jerusalem a fruitless city.

The parable of the talents immediately come to mind, which is precisely the parable that Jesus told His disciples right before His entry to Jerusalem (Luke 19:11-27). Jesus is the master who just returned from his journey, wanting his servants to report to him (19:15). At least in the parable, there were two servants who the master commended for their fruitful stewardship. But it would appear that in Jesus’ accounting of Jerusalem, the holy city was like the third servant who kept the talent away in a handkerchief (19:20), and was called a “wicked servant” (19:22). The servant was sent for punishment (19:24-27) in the same way as the fig tree withered (Matt 21:19).

House of Ignorance

John 12:20-34

In the gospel of John, what happened immediately after the Triumphal entry was that some Greeks came hopefully to see Jesus (12:20). Upon hearing the request of the Greeks, Jesus’ response was simple: “The hour has come for the Son of man to be glorified” (12:23), then went on to describe how He would die (12:24-33). Jesus disappointed the disciples, the Jews, and the Greeks, because His glory is found not in being seated on a throne, but in being hanged on the cross. His exaltation is found not within the mountain of God, but outside the city on another mountain called Golgotha, the place of skull (Matt 27:33). His glory is found not in His entrance to Jerusalem, but in His exit from the city, while carrying the cross (Matt 27:31-35).

Jesus wept because He found Jerusalem as a house of ignorance. They did not understand Him and God’s purposes. Jesus said, “I, when I am lifted up from the earth, will draw all people to myself” (John 12:32; see also John 3:14 and 8:28). His glory—His being lifted up—is not on a horse or a donkey, but on a wooden cross. The cross is the throne from which Christ governs the world! Revelations 19:11-13 also gives a beautiful picture of the glory of Jesus Christ: “Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems, and he has a name written that no one knows but himself. He is clothed in a robe dipped in blood, and the name by which he is called is The Word of God.” The one riding the horse is portrayed as a victorious king, returning from battle, which is probably why “he is clothed in a robe dipped in blood” (Rev 19:13). But whose blood is on His robe? It is His own blood. His glory is found in His sacrifice.

Jesus wept when He saw Jerusalem because the people did not understand: “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes” (Luke 19:42). Like in His exasperation with His disciples, He was asking: “Do you not yet understand?” (Mark 8:21).

Conclusions

Jesus wept because Jerusalem has become a house of robbers, a house of fruitlessness, and a house of ignorance. His earthly ministry was almost at its end, and He only had seven days left before His death, but the people for whom He came to save still remained in the dark. His heart was truly crushed. He was in deep anguish. But here is the good news: Jesus entered Jerusalem precisely for these kinds of people. He did not come for the righteous, but for robbers, the fruitless, and the ignorant. It is probably true that Jesus suffered deep anguish as He saw Jerusalem and its people, but His heart was also filled with compassion for them. He entered Jerusalem precisely for them. He enters the cities of our own lives, full of uncleanness and helplessness—and He comes to save.

Lent: Desires of the Eyes

This is the third sermon on the series of the temptations of Jesus Christ in the wilderness, interpreted in 1 John 2:16. In The Desires of the Flesh, it was highlighted that Satan’s temptations appeal to our natural human appetites and needs. In The Pride of Life, what was underscored was the fact that Satan’s temptations appeal to our human sense of dignity and honor. This post will deal with the third temptation, which in the words of 1 John 2:16, are temptations related to “the desires of the eyes.” In the wilderness narrative, the temptation was actually very simple: “The devil took him to a very high mountain and showed him all the kingdoms of the world and their glory. And he said to him, ‘All these I will give you, if you will fall down and worship me’” (Matt 4:8-9, ESV).

Three things can be said about the third temptation of Jesus.

First, it’s about Belongings

Owning property is not essentially bad. The eighth commandment, “You shall not steal” (Exo 20:15; Deut 5:19) was given precisely to protect private property. Even though “the earth is the Lord’s and everything in it” (Ps 24:1; 1 Cor 10:26), the Lord has given humanity dominion over creation as stewards (Gen 1:28). Hence, it is not wrong to own something. It is not wrong to own dresses, or homes, or food, or anything that sustains and promotes human life and well-being. Owning property is not wrong. It is our attitude about property that may be right or wrong.

It is important to have a proper view of ownership and property. We live in a world with a twisted mentality of ownership and a terrible concept of having. In fact, our view of having is so deranged that even interpersonal relationships are seen in terms of owning and having. It is quite appalling, but we unconsciously say things like: “I have a wife” or “I have children” or “I have friends” or “I had sex.” The language we use reflects a terrible mindset that we own even people. The language insinuates that people become our property and we can treat them as our possessions. It is alright to say that we have houses, land, money or cars, but when we use categories of having to speak about our interpersonal relations, something is terribly wrong.

Moreover, it is important to give material things their appropriate value. Satan’s temptation is very simple: the temptation to value earthly possessions more importantly than God’s divine purposes. Satan’s temptation was for Jesus to consider material things above everything else. Jesus Himself warned against this attitude: “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal” (Matt 6:19-20). Jesus later on in His ministry again asked rhetorically: “What will it profit a man if he gains the whole world and forfeits his soul?” (Matt 16:26; Mark 8:36). Satan’s temptation was for Jesus to exchange the eternal for the material.

There are stories in the Bible where people have failed because of how they valued material things. Saul disobeyed God and His purposes because he was blinded by the value of property: “Now go and strike Amalek and devote to destruction all that they have… But Saul and the people spared Agag and the best of the sheep and of the oxen and of the fattened calves and the lambs, and all that was good, and would not utterly destroy them. All that was despised and worthless they devoted to destruction… (1 Sam 15:3, 9). Saul valued the wealth of the Amalekites and taught that he can justify himself keeping them if he offers some of these things to God. Saul’s sin cost him his throne. Then we have the story of Achan who was blinded by “the devoted things” from Jericho (Josh 7:1), which led to God’s anger and punishment: “Israel has sinned; they have transgressed my covenant that I commanded them; they have taken some of the devoted things; they have stolen and lied and put them among their own belongings” (Josh 7:11). Achan valued the beautiful and valuable devoted things of Jericho, which caused the death of his entire family. It was a poor bargain. He exchanged his family’s life over a few golden articles. We see these stories repeated in Gehazi (2 Kings 5:20-27), Ananias and Saphira (Acts 5:1-11), the rich fool (Luke 12:13-21), and the rich young man (Matt 19:16-22; Mark 10:17-31; Luke 18:18-30). They all portray ungodly attitudes about possessions and material things.

The Bible admonishes us not to attach too much value in materials things. The command not to covet (Exo 20:17) is included in the Ten Commandments. To covet is to yearn to have something. We are commanded—not encouraged—to not covet. As long as we do not have a strong yearning for material possessions, even though we are tempted in relation to them all the time, we should be alright.

Secondly, it’s about Beauty

Satan’s temptation not only appealed to material possessions, but also to our human nature to appreciate and value beauty. Imagine if you were Jesus, who was shown “all the kingdoms of the world and their glory.” The temptation would have been very real and appealing. Whether we care to admit it or not, we like beauty. People do not desire ugly things. Those who study culinary arts do not only learn how to cook but also learn food presentation. Restaurants not only appeal to our sense of smell but also to our sense of sight. A beautifully presented food is more appetizing than a sloppily prepared plate.

God created us to appreciate and love beauty. It is a part of our DNA to prefer the beautiful over the ugly. In movies and other forms of entertainment, the beautiful is always related to the good and the ugly to the bad. Handsome and gentle-looking actors always get the protagonist roles and the vicious-looking actors always play the bad guys. There is something about beauty that appeals to us.

Beauty evokes a sense of admiration and excitement. Beauty has the power to create a desire in us, and because this is true, it is a powerful avenue of temptations. The world offers a lot of  “eye candies.” Visual adverts in television, billboards, newspapers, and websites all appeal to our love of beauty, even to the point that even television adverts use half-naked women to promote ice cream! Billboards advertising shirts, pants and all sorts of products are filled with beautiful men and women. It is ridiculous how a billboard about a shoe brand has two-thirds of it occupied by a half-dressed lady. Why do advert agencies do this? The answer is simple: they are appealing to our love of beauty.

Several Bible stories actually illustrate the power of beauty in temptations. Eve ate the fruit of the tree of knowledge of good and evil was because she “saw that the tree was good for food, and that it was a delight to the eyes” (Gen 3:6). Similarly, Achan was tempted to take the devoted things of Jericho because of their beauty: “Truly I have sinned against the Lord God of Israel, and this is what I did: when I saw among the spoil a beautiful cloak from Shinar,… I coveted them and took them’” (Josh 7:20-21). Saul disobedience was because he was blinded by “the best of the sheep and of the oxen and of the fattened calves and the lambs, and all that was good” (1 Sam 15:3, 9). David was led to adultery because when he saw that Bathsheeba bathing naked, he saw that “the woman was very beautiful” (2 Sam 11:2).

It is amazing how beautiful things can lead us to sin, and we can be so oblivious about it. Again, love of beauty is not wrong. We are created to admire beauty. What is wrong is making decisions in the light of what is appealing to our eyes. It is good to remember that “we walk by faith, not by sight” (2 Cor 5:7). What is wrong is making decisions in accordance to beauty and aesthetics.  It is good to remember that “the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart” (1 Sam 16:7). What is wrong is love of beauty without love of righteousness, or love of beauty at the expense of righteousness.

Finally, it’s about Beholding

Satan’s temptation was grounded in a very simple showing: “The devil took him to a very high mountain and showed him all the kingdoms of the world and their glory” (Matt 4:8). The temptation was all a matter of showing on the part of the tempter and looking on the part of the tempted. This sounds so simple and ordinary that it absolutely insults the intelligence of the tempted. We can even think: “Who would fall for such a simplistic temptation?” The basic reality, however, is that temptations start off in seemingly ordinary ways: a married man who saw a beautiful young lady, a young man who saw a small picture on the side of the browser, a penniless woman who saw an expensive item in the store, and so on. It starts with just simple looking to elaborate sinning.

Of course looking is not sin in itself, but looking can become the starting point of sin. Going back to the Bible examples already cited here, the sins of the characters are related to their response when they looked and saw. Eve ate the fruit of the tree of knowledge of good and evil was because she “saw that the tree was good for food, and that it was a delight to the eyes” (Gen 3:6). Achan was tempted because he “saw among the spoil a beautiful cloak from Shinar, and 200 shekels of silver, and a bar of gold weighing 50 shekels, then I coveted them and took them” (Josh 7:20-21). David was led to adultery because when he saw Bathsheeba bathing naked, he saw that “the woman was very beautiful” (2 Sam 11:2). Lot’s greed was prompted by what he saw as the greener pasture: “Lot lifted up his eyes and saw that the Jordan Valley was well watered everywhere like the garden of the Lord, like the land of Egypt, in the direction of Zoar. (This was before the Lord destroyed Sodom and Gomorrah.) So Lot chose for himself all the Jordan Valley, and Lot journeyed east. Thus they separated from each other” (Gen 13:10-11). The disobedience of Lot’s wife, which also led to her being turned into a statue of salt, was because of looking (Gen 19:26; cf 19:17).

The eye is an important human body part, but it is also a fertile ground for temptation and sinning. Jesus said that “the eye is the lamp of the body” (Matt 6:22). Whatever we see affects our soul or inmost being. What we see affects our emotions, like how watching movies make us happy or sad or scared, or looking at a beautiful woman and our sexual desires are aroused. Whatever we look at affect our decision-making. The things that we see affect our lives more than we realize. This is why Jesus taught, “if your eye causes you to sin, tear it out. It is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell” (Mark 9:47). We cannot claim that we can look at things because they do not affect us anyway. The reality is that things that we see infect our minds and they stay there! It is very hard to forget something that we have already seen. This is why the Psalmist said, “I will not set before my eyes anything that is worthless” (Ps 101:3). As the song says, “Oh be careful little eyes what you see…” We also cannot claim that it is alright to keep looking as long as we keep a clean heart. This is like saying it is alright to possess a sex toy as long as we are not using it.

Conclusions

It is not wrong to have belongings. It is not wrong to appreciate beauty. It is not wrong to behold something. But these things can be used by Satan to tempt God’s people. Our eyes are God’s gifts. They are the instruments through which we see the abundant beauty in the world. But let us be reminded that our eyes can become Satan’s entry point in our lives. What we must do is imitate Job, who said, “I have made a covenant with my eyes” (Job 31:1). These are beautiful words containing a vow to the Lord to not profane his eyes by looking at ungodly things or stare at sights that lead to sin. Instead of looking at the things of the world, the writer of Hebrews offers an alternative: “Since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles. And let us run with perseverance the race marked out for us,  fixing our eyes on Jesus, the pioneer and perfecter of faith” (Heb 12:1-2, NIV).