Lent: Jesus' Triumphal Entry

Luke 19:28-44 begins with this statement: “After Jesus said this, he went on ahead, going up to Jerusalem” (19:28). So what did Jesus just say? He just told the parable about “a man of noble birth” who “went to a distant country to have himself appointed king and then to return” (Luke 19:11), and which ended with this statement: “But those enemies of mine who did not want to be king over them—bring them here and kill them in front of me” (19:27). When the disciples heard these statements, coupled with the fact that they were entering Jerusalem, they probably thought that the time has come for Jesus to sweep away the Romans and reclaim His rightful throne as the Messiah as soon as they enter Jerusalem.

The disciples were even greatly delighted when Jesus called two of them, and said, “I am sending two of you ahead, OK?” (19:29c). The other disciples who were seeing this should have been further hyped up. They knew something really momentous was about to happen. The instruction given to them was very clear: “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here” (19:30). The instruction that the colt has never been ridden points to the fact that it would be used for sacred reasons. For instance, the instruction to the Israelites was that the red heifer (a young female cow) to be used in ceremonies of cleansing was to be one that had never bore a yoke (Num 19:2; Deut 21:3). Another instance is the cart on which the ark of the covenant was to be carried had to be one which had been used for any other purpose (1 Sam 6:7). When the disciples heard Jesus’ instructions, their suspicion about Jesus as the Messiah who will start something awesome at the capital was further intensified.

Even the fact that they had to borrow the donkey was actually giving a political signal. This was just common practice. When a political figure is arriving at a town, they would often borrow a mount to ride. For the people, it was such a privilege to have their horses or animals be used by a king or a prince or a general or a famous teacher riding to town (see Gen 49:10-11). This is how we can understand the next verses: “If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’ Those who were sent ahead went and found it just as he had told them. As they were untying the colt, its owners asked them, ‘Why are you untying the colt?’ They replied, ‘The Lord needs it’” (19:31-34). And just like that, they obtained a colt. For the owner of the donkey, he was being given a rare privilege to have his animal ridden by an important person. Again, for the disciples, the fact the Jesus asked them to borrow a colt meant that Jesus thought of Himself as someone important riding into town.

If Jesus’ most immediate parable pointed to a king exercising authority and dominion, His command to secure an unridden donkey pointed to both a sacred task and a political statement. If we add the fact that they are now entering the royal capital city of Israel, we can understand how the disciples felt excited. Everything seemed to be in place. It was very clear to the disciples that Jesus was coming in to Jerusalem as the returning king.

Even the people were thinking precisely what the disciples were thinking. Their actions indicated 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). In other passages, “the people took palm branches” (John 12:13) “while others cut branches of trees and spread them on the road” (Matt 21:8). In Luke, the people “threw their cloaks” and “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: “They quickly took their cloaks and spread them under him on the bare steps. Then they blew the trumpet and shouted, “Jehu is king!” (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)

“Blessed is the king of Israel!” (John 12:13)

“Hosanna to the Son of David!” (Matt 21:9)

The disciples, maybe walking alongside Jesus Christ, were really overjoyed. Their thoughts were being confirmed by the people. It was obvious that the people were thinking the same thing as them. Surely, this was a divine affirmation.

With all these festivities going on, Jesus’ reaction was quite extraordinary: “As he approached Jerusalem 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 the answer is found in 19:29, where Jesus is said to have passed by Bethpage and Bethany, places which literally meant “House of Unripe Figs” and “House of Many Figs.” It would seem as if He 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 (Matt 21:18-19; Mark 11:13-14). Jesus wept because He found Jerusalem a fruitless city.

But also, Jesus was weeping because like His words to Peter, He found that the citizens of Israel did not have in mind the concerns of God, but merely human concerns (Mark 8:33). When Jesus was entering Jerusalem, what Jesus was thinking was different from what the disciples and the people were thinking. “As he approached Jerusalem and saw the city, he wept over it,” and said, ‘If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes’” (19:41-42).

Obviously, Jesus wept because He saw that Jerusalem was barren. But He was also grieved because the people of Israel were looking for peace. He knew that they felt oppressed. He knew that they were crying out for freedom. He knew their hearts’ desires. He knew that they wanted peace more than anything else. When they saw Jesus Christ, they saw a faint ray of light, that maybe the Messiah has come to bring peace. This was why they shouted: “Peace in heaven and glory in the highest!” (19:38).

But Jesus was grieved. In response to their shouts for peace, He said: “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes” (19:42). At least the people and Jesus Christ were thinking about one same thing: peace. The difference was on how such a peace will be obtained for them. The Jews were looking for peace, but for them, true peace meant the overthrow of their political oppressors. They did not recognize that the path of peace is through self-less sacrifice, not revengeful rebellion. The peace the Jews envisioned was a peace obtained through shedding the blood of their enemies. They did not recognize that the path of peace is through the blood of the Lamb. The peace they were looking for is achieved through violence; the peace that Jesus brings is achieved through sacrifice. The peace the Jews wanted was the absence of external control. They did not recognize that the kingdom is about submission to the will of God.

What the disciples were thinking was different from what Jesus was thinking.

What the people were thinking was different from what Jesus was thinking.

The irony is that when the Prince of Peace went to Jerusalem, they opposed Him with violence. In the words of Jesus, they “did not recognize the time of God’s coming” to them (Luke 19:44). What Jesus did in Galilee and Samaria—healing the sick, setting people free from oppression (of demons), preaching the kingdom, and offering forgiveness—these are the same things that He wanted to do for the people of Jerusalem. But unfortunately, the people did not recognize the time of God’s coming in their midst. The people had their own agenda, and they were not willing to listen and obey God’s agenda. They preferred to follow their corrupted visions of salvation, so they were blind when God was acting in their midst.

The same is probably true about us. We have our own agenda. We have our own desires. We want to achieve these things and we want to use Jesus to attain them. But Jesus retaliates. He escapes our grasps. He moves in His own mysterious ways. But even in the midst of all these misunderstandings and misjudgments, God shows His lavish grace. He still brings peace to violent people.

He entered Jerusalem to bring peace, because it was peace that the people were looking for. Five days from now, we will celebrate Good Friday, when we will commemorate what He did to “reconcile to himself all things, whether things on earth or things in heaven, by making peace through His blood, shed on the cross” (Col 1:20). This is the grace of the Lord Jesus Christ, for even though the people did not understand Him, and the people did not receive Him, and the people crucified Him, and yet in His love and mercy, He willingly went to the cross (Isa 53:7; Acts 8:32) so that through Him, we have peace with God (Rom 5:1). The number of people was quite astonishing. How did such a great number of people gather? John 12:17-18 explains: “The crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. ¹⁸ Many people, because they had heard that he had performed this sign, went out to meet him.”

How NOT to Enter the Promise Land

Deuteronomy 32:48-52; Numbers 20:2-12


In Change is Coming, one of the most important crossroads in the history of the Israelites happened. They have been wandering in the wilderness of suffering, punishment, and death for 40 years. The left Kadesh-barnea, stayed some more days at the periphery of Mount Seir, then finally God said: “You have made your way around this hill country long enough; now turn north” (Deut 2:3). With much excitement, the Israelites immediately obeyed, and in Deuteronomy chapter 2, we read that their journey to the promise land was quite glorious. They easily defeated Sihon king of Heshbon (2:24-37) and Og king of Bashan (3:1-9).

But when we come to Deuteronomy 3:21-29, we read a very sad passage. Moses declares to the assembly that although they were on the way to the promise land, Moses will actually be unable to enter it. And truly, when we reach the end of the book, we read Moses’ death at Mount Nebo just before the Israelites are about to enter the land flowing with milk and honey (34:1-8). Such a tragic story. Moses’ long career as a leader was brilliant. He is undoubtedly one of the most important people in the history of the Israelites. The book of Deuteronomy ended with a high praise for Moses: “No prophet has risen in Israel like Moses, whom the Lord knew face to face, ¹¹ who did all those signs and wonders the Lord sent him to do in Egypt—to Pharaoh and to all his officials and to his whole land. ¹² For no one has ever shown the mighty power or performed the awesome deeds that Moses did in the sight of all Israel” (Deut 34:10-12). And yet this good man was not allowed by God to enter the promise land.

After the mention of Moses’ inability to enter the promise land, the book of Deuteronomy continues to narrate the laws. Basically, Moses enumerates things that they should do and not do when they are already living in the promise land. Then near the end of the book, we come to the fulfilment of Moses’ words that he would not be able to enter the promise land. Deuteronomy 32:49-52 narrates:

“Go up into the Abarim Range to Mount Nebo in Moab, across from Jericho, and view Canaan, the land I am giving the Israelites as their own possession. ⁵⁰ There on the mountain that you have climbed you will die and be gathered to your people, just as your brother Aaron died on Mount Hor and was gathered to his people. ⁵¹ This is because both of you broke faith with me in the presence of the Israelites at the waters of Meribah Kadesh in the Desert of Zin and because you did not uphold my holiness among the Israelites. ⁵² Therefore, you will see the land only from a distance; you will not enter the land I am giving to the people of Israel.”

This is really said, is it not? Deuteronomy 2 was a glorious way to start the book. The chapter exuded hope and good change in the state of affairs. Everyone, including Moses, was looking forward to enter the promise land. They were about to head north. But Moses was denied access.

There are many things that are important here. I believe that all of us want to head north. We do not want to live in the wilderness. We do not want to remain in the place of drought and death. As much as possible, we want to escape from a life of suffering. This is true both in relation to our physical and spiritual lives. We all want to head north, to the land of abundance. We are probably on the way there now. But the question is: Can we get there? Are we among the Israelites who will enter Canaan, or are we like Moses, who only saw the beauty of the land, but was never able to enter it? These are extremely disturbing questions.

Deuteronomy 32:51 says that Moses was not allowed to enter the promise land” because both of you broke faith with me in the presence of the Israelites at the waters of Meribah Kadesh in the Desert of Zin and because you did not uphold my holiness among the Israelites.” In order to understand what God meant here, we need to look at what happened at Meribah Kadesh, recorded in Numbers 20:2-12:

Now there was no water for the community, and the people gathered in opposition to Moses and Aaron. ³ They quarreled with Moses and said, “If only we had died when our brothers fell dead before the Lord! ⁴ Why did you bring the Lord’s community into this wilderness, that we and our livestock should die here? ⁵ Why did you bring us up out of Egypt to this terrible place? It has no grain or figs, grapevines or pomegranates. And there is no water to drink!”

⁶ Moses and Aaron went from the assembly to the entrance to the tent of meeting and fell facedown, and the glory of the Lord appeared to them.⁷ The Lord said to Moses, ⁸ “Take the staff, and you and your brother Aaron gather the assembly together. Speak to that rock before their eyes and it will pour out its water. You will bring water out of the rock for the community so they and their livestock can drink.”

⁹ So Moses took the staff from the Lord’s presence, just as he commanded him. ¹⁰ He and Aaron gathered the assembly together in front of the rock and Moses said to them, “Listen, you rebels, must we bring you water out of this rock?” ¹¹ Then Moses raised his arm and struck the rock twice with his staff. Water gushed out, and the community and their livestock drank.

¹² But the Lord said to Moses and Aaron, “Because you did not trust in me enough to honor me as holy in the sight of the Israelites, you will not bring this community into the land I give them.”

In Deuteronomy 32:51, there appears to be two reasons why Moses was unable to enter the promise land. In reality, however, these two are interrelated, and the first can be subsumed under the second. Moses’ primary sin is summarized in the statement: “because you did not uphold my holiness among the Israelites.”

How did Moses not uphold God’s holiness among the people? The answer is a bit tricky. The Hebrew word for holiness in the verse was qiddastem, which comes from the root word qoddesh. Literally, qoddesh means “to be separate,” and in the Old Testament, it has three layers of meaning: (1) the separateness of God, referring to His glory as the completely Other, (2) separation for God, and (3) separation from sin. In Deuteronomy 32:51, qoddesh is obviously more related to the separateness or otherness of God. Moses’ sin was that He failed to bring honor to the One God who is exalted among everyone. Moses neglected to bring glory to God. It is important to note that it was God’s holiness that was not upheld by Moses. It was not about Moses’ holiness; the offense is about God’s holiness.

The statement, “you broke faith with me” (32:51) actually explains how Moses did not uphold God’s holiness among the Israelites. The Hebrew word used in the verse is maaltem. The root word of maaltem is ma’al, which literally means “breach of trust” or “treachery.” It is to be entrusted with something but failing to accomplish or do it. In short, at Meribah Kadesh, Yahweh saw that Moses committed treachery against God.

But what are the evidence of Moses’ treachery in the story? Quite simply, in the story, Moses was entrusted a mission, but he used the mission to betray God and use the mission for his own good. His mission was to glorify God. It must be remembered that everything God did for the Israelites was so that God’s greatness will be made known to the world. We see this throughout the Old Testament:

“But this is why I have let you live: to show you my power, and to make my name resound through all the earth” (Exo 9:16)

“Yet he saved them for his name’s sake, so that he might make known his mighty power” (Ps 106:8)

Moses was given the privilege of being God’s instrument of performing a miracle in the midst of the Israelites so that His name is glorified. But Moses took the glory that should belong to God alone. Moses misunderstood when God said, “You will bring water out of the rock” (Num 20:8). When He faced the Israelites, he forgot God entirely. He asked the people: “Must we bring you water out of this rock?” (Num 20:11).

But how did this happen? What tempted Moses to do this? The answer is also found in the story. The story begins with the fact that Moses’ leadership was under attack: “The people gathered in opposition to Moses and Aaron. They quarreled with Moses…” (Num 20:2-5). They blamed Moses and Aaron for their miserable life in the wilderness. They accused Moses and Aaron as incompetent leaders, failing to provide good food for their subjects. And we read that Moses and Aaron became so discouraged. They “went from the assembly to the entrance to the tent of meeting and fell facedown” (Num 20:6). But when God gave the solution, Moses used God’s intervention to vindicate himself as the worthy leader of Israel.

As soon as he gathered the people, he rebuked them harshly, as if ridiculing them: “Must we bring you water out of this rock?” (Num 20:11). It was basically a sarcastic question meant to humiliate “rebels” (Num 20:10). He used the miracle to vindicate his own leadership. He forgot that he was only the instrument, not the doer of the miracle. When Yahweh said that Moses “did not uphold my holiness among the people” (32:51), He was saying that he did not give God the glory due His name (see Ps 29:2; 96:7-8; 1 Chron 16:29).

God’s complaint was “You did not trust in me enough to honor me as holy in the sight of the Israelites” (Num 20:12). In short, Moses was swept away by the momentary need to vindicate his own leadership so he was tempted to claim the glory that should belong to God. He did not trust God that God would honor him anyway, if he honored God first.

Moses’ temptation is common to us today. People today are characterized by very low self-esteem, maybe because we are prone to compare ourselves with others: with our classmates, friends, neighbors, colleagues, workmates. Because of this low self-esteem, we are prone to develop ways in order to gain recognition of others. Henri Nouwen was right: “The more constricted our self-confidence, the greater our need to be reassured. A low opinion of ourselves reinforces our desire to receive signs and tokens of love. In a world in which so many people feel lonely, isolated, and deserted, the longing for love can often take on “inhuman” proportions. People come to expect more of each other than it is possible to give. When loneliness and low self-esteem become the main source of the longing to be loved, that longing can easily lead to a kind of desperation.”[1]

Humility as a value has become an impractical ideal. Even the people we often admire are actually the mightiest attention-seekers. We admire the popular and the renowned, and we have very little regard and are suspicious about the less popular. This is why people can only compete in the dangerous game of self-promotion. We even have a show business saying: “Bad publicity is still publicity.” 

Indeed, Jesus was right. The kingdom of God does not belong to the haughty and the proud. The kingdom of God does not belong to those who think of themselves more highly than they ought to (Rom 12:3). “Jesus called the children to him and said, ‘Let the little children come to Me, and do not hinder them! For the kingdom of heaven belongs to such as these’” (Matt 19:14; Mark 10:14; Luke 18:16-17).

We may be tempted to bring glory to ourselves, but we must always say “Not to us, O Lord, not to us, but to Your name give glory” (Ps 115:1). When people start to give us glory, we should say “Don’t do that! I am a fellow servant” (Rev 19:10; 22:9). We must always have the attitude of John the Baptist: “He must become greater; I must become less” (John 3:30).

Self-worth. Self-promotion. Self-worship. All of these are idolatry. What’s the danger? The worst thing is what happened to Moses. God became a tool for his own self-gain. But also, Moses received his earthly reward, which in turn disqualified him from the greater reward. In the words of Jesus: “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. ³ But when you give to the needy, do not let your left hand know what your right hand is doing, ⁴ so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (Matt 6:2-4).

The tragic story of Moses’ disobedience is actually quite crucial, because it is alluded in the Scriptures several times (Num 20:1-13; 27:13-14; Deut 1:37; Deut 32:51; Ps106:32-33). It is not true that lifting up one’s self is the only possible reason why people cannot enter the promise land. Moses faced the temptation to glorify himself in the presence of people to the point of blatant disobedience. We all face different temptations based on our current circumstances. I am sure that there are many other sins that would hinder our entrance to the kingdom. Paul was clear: “Do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men ¹⁰ nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God” (1 Cor 6:9-10).

In any case, the story of Moses should prompt us to ponder about our own journeys to the promise land. We must honestly ask ourselves some penetrating questions: What sin would most likely prevent me from entering the land of rest? What sin would most likely hinder me from entering the land of abundance? What sin would most likely prevent me from entering the place where God dwells? What sin would most likely prevent me from experiencing what God planned for me?

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[1] Nouwen, Letters to Marc About Jesus, 56.

Stewardship of the Gift of Salvation

Ephesians 2:1-10

This is the third of my sermon series on stewardship. 

God has given us many things and many gifts. We already know that we are born naked (Ecc 5:15). As such, and we own nothing when we came into this world (1 Tim 6:7; Job 1:21). But as we grew from babyhood, we were given strength (Ps 28:7), abilities and opportunities to work (Deut 8:17-18), and even wealth and honor (1 Chron 29:12). We were given material things, like our homes, cars, and other properties. We were given parents and children, and friends who can help us and comfort us. We were given education and knowledge to deal with the world. We were also given gifts and talents: some with music, arts, computers, speech, drama, etc.

We have come a long ways from the time we were born, owning nothing, so cute, but also fragile, weak, destitute, dependent. When we compare where we came from and where we are today, we can say that we are actually and absolutely spoiled. Indeed, we can all testify with the Psalmist that “the Lord is gracious and compassionate” (Ps 145:8). Like Joseph, we can say that we were shown kindness and we were granted favor (Gen 39:21). Like Jeremiah, we can all proclaim that “the steadfast love of the Lord never ceases; his mercies never come to an end. They are new every morning; great is your faithfulness” (Lam 3:22-23).

And in all these things that God has given us, we are held accountable as stewards.

But the greatest gift we have received from Him is the gift of salvation, which Paul spells in Ephesians 2:1-10:

“As for you, you were dead in your transgressions and sins, ² in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. ³ All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. Like the rest, we were by nature deserving of wrath. ⁴ But because of his great love for us, God, who is rich in mercy, ⁵ made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved. ⁶ And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus, ⁷ in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus. ⁸ For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God— ⁹ not by works, so that no one can boast. ¹⁰ For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

Such is the grace of God for us that we are given such a marvelous gift.  All the other gifts pale in comparison to the fact that we have received forgiveness of sins (Eph 1:7-8). From being people “separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” we are now in Christ (Eph 2:12-13). From being enemies of God (Rom 5:10), we are reconciled to Him and have become his friends (2 Cor 5:18-19; John 15:15). We are also born again and have become new creation (John 3:3, 5; 2 Cor 5:17; 1 Peter 1:3-4). We have also received the right to become children of God (John 1:12). We are “a chosen people, a royal priesthood, a holy nation, God’s special possession,… called out of darkness into his wonderful light” (1 Peter 2:9).

But like all other gifts we have received from God, we are also called to be good stewards of the gift of salvation. Basically, we are accountable for everything we have received from God, and because the most important gift to us is the gift of salvation, it is this gift that we must be extra careful and vigilant in being good stewards.

So the question is: How do we become good stewards of the gift of salvation?

Stewardship through Nurture

Salvation is a gift. There is no doubt about it. But it is a gift that needs to be nurtured and cared for. Let us remember that one of the metaphors of salvation is being born again. When we are born again, we become like new born babies. We know very little about the Christian faith. We do not know what and how to pray. We probably did not know that there were 66 books in the Bible. We did not know many things. We were babies in knowledge and practice. But from being babies, we are admonished to grow. Being “infants in Christ” is derogatory (1 Cor 3:1-2; Heb 5:12), because “anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness” (Heb 5:13). We are not meant to be baby-damulags, whose lives are characterized by foolishness and senselessness, skillfulness in doing evil, and ignorance in how to do good (Prov 22:15; Jer 4:22). Peter wrote: “Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation” (1 Peter 2:2).

Instead of remaining infants, we are admonished to mature: “Brothers and sisters, stop thinking like children. In regard to evil be infants, but in your thinking be adult” (1 Cor 14:20). As Paul beautifully described, “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me” (1 Cor 13:11).

We must continue to “purify ourselves from anything that contaminates body and spirit, perfecting holiness out of reverence for God” (2 Cor 7:1). There is no time to slack off in the Christian life. We must be eager to achieve the things that God wants for us to their fullness (2 Cor 8:11). Although we have already received the seed of righteousness in our hearts, we must ask the Lord to “enlarge the harvest of your righteousness” (2 Cor 9:8). We need our faith and love to grow more and more (2 Thess 1:3). We are aware that when Paul wrote that Christians are meant to grow “in every aspect” (Eph 4:15), he was talking about the holistic nature of the human person. We are meant to “be fully restored” (2 Cor 13:9) in the totality of our being, standing “firm in the will of God, mature and fully assured” (Col 4:12). This is our sanctification “through and through,” with every aspect of our lives “kept blameless” (1 Thess 5:23). This growth must continue till we die. There is not stopping point. For example, even when Paul praised the Thessalonian Christians because of their already commendable love to God and His people, he still urged them “to do so more and more” (1 Thess 4:10).

The problem is this: there are many nominal Christians around the world who care less about maturity. Wilbur Rees’ poem describes many Christians today:

I would like to buy $3 worth of God, please.

Not enough to explode my soul or disturb my sleep,

but just enough to equal a cup of warm milk or a snooze in the sunshine.

I don’t want enough of God to make me love a black man

or pick beets with a migrant.

I want ecstasy, not transformation.

I want warmth of the womb, not a new birth.

I want a pound of the Eternal in a paper sack.

I would like to buy $3 worth of God, please.

We are called to be stewards of the salvation we have received. This means that we are to nurture our Christian life in personal disciples, by communal disciples, and by allowing others to nurture us. All three are important, and not one should be neglected; otherwise, our progress to maturity is compromised.

Stewardship through Bearing Fruit

It is not enough for a plant to grow. No matter how sturdy a tree becomes, even though it stands the test of time and typhoons, it does not please its owner if it is not bearing fruit. If a tree is being nurtured, watered, and even fertilized, it is expected that it should bear fruit. A tree that sucks in all the nutrients it can get and only converts these nutrients for its own sake, never even producing flowers or bearing fruit, is useless to the owner, and will be cut down for firewood.

The law of life on planet earth is give and take. Plants receive sunlight and carbon dioxide, and produce oxygen in the process. Humans consume nutrients from food, then the body converts these nutrients into energy, so that the body may move and do something. Everything that we take in that is not used in our daily affairs become poison. They become juggly bellies, extra fat or weight, and make us prone to certain diseases. Crudely, every food that we take in through our mouths must always go out of our rectum.

The same principle is applicable in our stewardship of the salvation that we received from God. To grow is important, and to suck in spiritual nourishment through bible readings, prayers, communal services, and other spiritual disciples is not bad; but it is also not enough. As we “continue to work out our salvation with fear and trembling” (Phil 2:12), our salvation in Christ must bear fruit.

What are these fruits?

1. Righteousness: “May you always be filled with the fruit of your salvation--the righteous character produced in your life by Jesus Christ--for this will bring much glory and praise to God” (Phil 1:11, NLT).

2. Good works: “We are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do” (Eph 2:10). James is right that “faith by itself, if it is not accompanied by action, is dead” (James 2:17).

3. Love. Because we are born of the Spirit (John 3:5, 7), we must live in the fruit of the Spirit: “the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, ²³ gentleness and self-control” (Gal 5:22-23).

4. Humility: “Be completely humble and gentle; be patient, bearing with one another in love” (Eph 4:2; Phil 2:5-8).

5. Harmonious relationship with others: “Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited” (Rom 12:16).

6. Witness: “I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes” (Rom 1:16). We must not be ashamed to live differently from others. We must be honest, kind, selfless, not greedy, not gossipers. We talk differently. We decide differently. We act differently. Brennan Manning once said: “The greatest single cause of atheism in the world today is Christians who acknowledge Jesus with their lips and walk out the door and deny Him by their lifestyle. That is what an unbelieving world simply finds unbelievable.”

It is true that we are stewards of time, treasures, and talents. But we are also stewards of our faith. We are stewards of salvation. We are stewards of great blessings and rewards. We are stewards of eternal life, and we have a part in who receives it or not. We are stewards of miracles: miracles of the forgiveness of sins, of friendship with God, and of reconciling love. We are stewards of the keys of the kingdom of heaven (Matt 19:19), and we have a part on who enters the kingdom. We have such great power, but with great power comes great responsibility.

If we look at ourselves in the mirror, and honestly scrutinize our being, we will realize that we are weak and fragile creatures. On top of this, in the words of the son, we are

Prone to wander, Lord, I feel it,

Prone to leave the God I love

Even if we stack all our gifts and talents and strengths altogether, our weaknesses still outweigh our perceived worth. There is nothing about us that we should be entrusted by God to be his stewards of faith and salvation. But the mystery of the gospel is that we are chosen by God to be stewards of salvation. He sees something in us that we probably do not see in ourselves. He entrusts us with something great and expects us to accomplish His will. We do not deserve such a trust and confidence, and yet God chooses each one of us as His stewards. In gratitude and humility, our response should only be that of the lyrics of the song Potter’s Hand:

Take me, mold me, use me, fill me
Call me, guide me, lead me, walk beside me