Stewards of Life, Pt. 1: "The Righteous WIll Shine Like the Sun"

THE RIGHTEOUS WILL SHINE LIKE THE SUN (MATTHEW 13:24-30, 36-43)
One summer (2007), Pastor Michael, a Chinese missionary with our denomination, was on furlough from his work in Peru. He and his wife decided to visit Los Angeles area pastors to share about their work with coworkers and friends they often see at annual conferences.

A month after the missionaries were gone, I received an e-mail from the same e-mail saying the missionary is “on a two weeks trip to three african countries” and require a “sum of $2000 so that i can pay up my hotel bill,” listing his hotel name, address and customer service number. Immediately I alerted all the area pastors of a possible scam. The scammer even had the audacity to respond to me, nonchalantly stating, “i am hereby confirming the authenticity of this email because i sent it in good faith.” Next, I challenged the sender “if you are the real one, type your Chinese name for us,” which he failed to respond. On second notice, I noticed he spelled “Michael” wrongly, using “Micheal” instead.

A local pastor informed us that the real missionary is on a plane on the way to New York, and definitely not in Nigeria. This “Michael C” even sent an Instant Message to a pastor friend to consider helping him in paying off his hotel expenses – transcript below:
Michael C: Hello
Pastor: Good morning, Pastor C!
Michael C: It's evening here, did’nt you get my email
Pastor: Evening? Are you in Europe somewhere?
Michael C: i am in africa, i sent you an email requesting for help from yo
Pastor: REally? I haven't got the email yet. I just got in office this morning and turned on my laptop.
(6 minutes lapse)
Michael C: so what do you say to my request? are you there?
Pastor: I am focused in reading your email right now. Can't respond yet. Thanks!
(8 minutes lapse)
Michael C: okay leave me an offline as i am leaving here right will come back in the morning tio check my email,

The Chinese have a saying, “Do not have a heart to harm others; however, be not wanting of a heart cautious of others.”

In God’s church today are scammers, swindlers, schemers, scoundrels and saboteurs of all kinds. In God’s kingdom, however, impostors, hypocrites and trespassers will not inherit or enter God’s kingdom. The phrase “kingdom of heaven” is exclusive to Matthew. Matthew 13:24 is the first of four occurrences of this phrase Matthew uses in his parables (Matt 18:23, 22:2, 25:1) to devastating effect to encourage discouraged believers, to persuade undecided seekers and to warn convincing wannabes.

Why are charlatans forbidden in God’s kingdom? How does Kingdom firewall work? What are believers to do in the meantime?

Be Tenacious: Do Not Be Intimidated
24 Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. 25 But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. 26 When the wheat sprouted and formed heads, then the weeds also appeared. (Matt 13:24-26)
37 He answered, “The one who sowed the good seed is the Son of Man. 38 The field is the world, and the good seed stands for the sons of the kingdom. The weeds are the sons of the evil one, 39 and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. (Matt 13:37-38)

One Sunday morning, everyone in one bright, beautiful, tiny town got up early and went to the local church. Before the services started, the townspeople were sitting in their pews and talking about their lives, their families, etc. Suddenly, Satan appeared at the front of the church. Everyone started screaming and running for the front entrance, trampling each other in a frantic effort to get away from the evil incarnate.

Soon everyone was evacuated from the church, except for one elderly gentleman who sat calmly in his pew, not moving... seemingly oblivious to the fact that God's ultimate enemy was in his presence. Now this confused Satan a bit, so he walked up to the man and said, “Don't you know who I am?”

The man replied, “Yep, sure do.”

Satan asked, “Aren't you afraid of me?”

“Nope, sure ain't,” said the man.

Satan was a little perturbed at this and queried, “Why aren't you afraid of me?”

The man calmly replied, “Been married to your sister for over 48 years.”

It’s hard to separate good wheat from bad tares in the fields before harvest. The word good is “kalos” (v 24) in Greek. It means good literally or morally. In agricultural terms today, the good seed is FDA-approved and the gold standard for wheat; it gives good return for its investment and great joy to the farmer. It is honest-to-goodness, down-to-earth, true to its roots seed. The good seeds were unaffected; it did not a problem and did not become a problem even when the tares invaded uninvited, unannounced, unchecked, and unguarded.

In a perfect world, wheat should be free from pests, diseases and weeds since they were kept in the master’s field (v 24), but plant life in a fallen world is not that simple. Organisms, creatures and people can overrun their habitat and tinker with their existence. In the parable, an enemy or competitor sneaked in and planted tares among the wheat and left. The enemy (v 25) is “echthros,” from the word “hate.” The Hated One, true to his name and nature, was hostile, adversarial and sneaky. He couldn’t bear to see people, things and life get going and do well; he couldn’t stand to leave them alone, so he planted false grain among the good grain. The tares or darnel occur only in this New Testament passage and nowhere else. Tares are more than just weeds, even though weeds have been defined broadly as unwanted plants; tares are closer in size, shape and specimen to the original plant. For a while, the difference is minimal, insignificant and unnoticeable.

The International Standard Bible Encyclopedia says that tare is equivalent to Arabic zuwan, the name given to several varieties of darnel of which Lolium temulentum, the “bearded darnel” most resembling wheat but is, in fact, degenerated wheat. Approaching harvest it is carefully weeded out from among the wheat by women and children. Zuwan is commonly used as chickens feed; it is not poisonous to human beings unless infected with the mold ergot.

However, not all was lost. In the end, the good seed “sprouted and formed heads” (v 26 “blade was sprung up, and brought forth fruit” KJV) but the weeds only “appeared” – weeds’ nature and status did not change. The Greek rendition for the good seed was “the blade sprouted and the fruit yielded.” The good seed was spectacular, a beauty and a sight to behold when ripe. The blade or stalk and the wheat or grain were in full bloom, complementing each other and sprouting stoutly and magnificently to the sun. They were green and gold in color and they yielded good fruit and food for human consumption but the bad seed yielded inedible seed, good only for chicken feed. The good seed’s yield was outstanding, timely and cherished, but the bad seed was lifeless, monotonous, dull - an eyesore, a nuisance and a hazard.

Be Tactful: Do Not Be Ignorant
27 “The owner's servants came to him and said, 'Sir, didn't you sow good seed in your field? Where then did the weeds come from?' 28 “'An enemy did this,' he replied. “The servants asked him, 'Do you want us to go and pull them up?' 29 “'No,' he answered, 'because while you are pulling the weeds, you may root up the wheat with them. (Matt 13:27-29)

Ruth Bell Graham, wife of international evangelist Billy Graham, shares the true account of a young college student from India by the name of Pashi, who once told her, “I would like to believe in Christ. We of India would like to believe in Christ. But we have never seen a Christian who was like Christ.”

Ruth Graham then consulted Dr. Akbar Haqq about what might be the best response to Pashi's challenge. Haqq answered wisely and forcefully, “That is quite simple. I would tell Pashi, 'I am not offering you Christians. I am offering you Christ.'” (Decision, 10/2000, p 39)

In truth, there is always room for one more sinner at the cross and one more hypocrite at the church. It’s been said, “The church is perfect until you joined” and “If you ever find a perfect church, don’t join it. It would stop being perfect the minute you joined it! Don’t spoil it for others.”

One of the names Jesus liked to refer to himself is the title “houseowner” (v 27, Matt 10:25, 13:27, 20:1, 21:33, Luke 13:25, 14:21) or “house despot” in Greek, not a very nice term today but it means the One with absolute and unquestioned power and authority over his domain. The biblical house despot or sovereign has fields (Mt 13), orchards and property (Mt 20:1, 21:33) to his name, jobs to offer (Mt 20:1), money to spend (Lk 14:21), servants at his disposal (Mt 13:27) and tenants that pay rent (Mt 21:33).

The amazing thing about this house sovereign was that he is wise and patient, never rash or troubled. He is aware, observant and knowledgeable of things, and never ignorant, uninformed and idealistic about things. The savvy owner is never in the dark, afraid to act or upset with things.

The servants suggested to “pull them up” or “gathered them together” (v 28), but the house sovereign sensibly forbade them to do so. They might end up loosening the soil, tramping the plants and endangering the wheat, if not breaking the workers’ backs. The uprooting will have to wait till harvest. Then the good-for-nothing tares/weeds will be good for something: fuel, hay or sticks for fire. The servants had good and thoughtful plans, but the house sovereign had great and better plans. He said, “Let them grow together,” but only “until the harvest.” The Greek term “grow together” (sun-auxano) occurs only once in the Bible even thought the regular term “grow” occurs 23 times. The bad seed did not grow to fruition; they were merely showing up (v 26 “appeared”) and growing together or attaching themselves to and feeding off the good seed. They aged but they did not ripen, emerged but did not excel, grew but they did not mature. They were never fruitful, tasty or edible. The bogus seed just enlarged in form, increased in size and took up space.

The time of harvest is not your standard time “chronos” in Greek, but “kairos” (v 30) or “opportunity” or “season.” Man is governed by time, but the Lord is guided by opportunity. It’s not that the Lord did nothing in the meantime; he had ordered the servants not to tamper with things in their own way and according to their own understanding. They complicated things in helping. The more hands that were offered, the more they were a handful. The Chinese say, “More help make things busier.”

Be True: Do Not Be Impatient
30 Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.'“
40 “As the weeds are pulled up and burned in the fire, so it will be at the end of the age. 41 The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. 42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. 43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.” (Matt 13:30, 40-43)

Gardening is not my or my wife’s department. Like most houseowners I have a gardener, who comes weekly for a bargain price of $50 per month. I know as much gardening as I know about cars, which is not much! My previous gardener just retired but he was an exceptional gardener.

One year the gardener alerted me to bumps on my front lawn and adjacent grass that was brown, parched and barren. The Latino man couldn’t quite say what it was – probably a gopher or a mole - but he knew what to do about it. I couldn’t understand what he was saying, so I nodded! He said he could get something from the hardware stores for $10 to get rid of it and the extra work would cost me another $10. Again, I nodded!

Before two years had passed in my home, I noticed that some small shrubs near the house planted by the previous owner were expert climbers. Like a page taken from Cinderella, the tough plant had blanketed one side of the house walls. I tried in vain to pull them down. Knowing that my problem was not going away, I asked the gardener for help and, lo and behold, he terminated the creeping plant in no time.

The servants (doulos) in the parable were ordinary workers; they were not gardeners. They were experts in the kitchen and with the utensils but not in the fields and with farming. Spatulas, ladles and pasta forks do not extend like winnowing forks, rakes, hoes, shovels, and shears do. Powerful as the cleaver is, it won’t do damage or accomplish much in gardening or harvesting. Cutlery doesn’t cut it in the fields. Further, kitchen gadgets are not gardening tools. Chefs with their pots and pans and cookware can only do so much without fire.

The only harvesters or reapers known to the Bible are the angels in heaven. The noun “harvester” (vv 30, 39) make its only appearance in the Bible, although the Greek verb for harvest or reap occurs 21 times in the Bible. The naked or untrained eye is no match for the masking wheat, but the masking wheat is no match for the angels’ tools. They (plural) will comb for tares field by field, row by row and plant by plant. Nothing will escape their piercing eyes, thorough examination or harvesting kit. Further, they will not use kitchen or even gardening tools, but farm tools such as axe, scythe, sickle, plough, and pitching forks. People’s methods, labor and resourcefulness are in vain; the angels are the true harvesters, chosen, qualified and fit for the job.

On judgment day, two things will burn in fire: chaff (Matt 3:12, Luke 3:17) and tares/weeds (v 38). The chaff is light as nothing and the tare is full of nothing. One is a lightweight and the other is a space invader. The tares are children of the Wicked one (v 38) or the devil (v 39) and they offend (“scandalize” in Greek) and do evil (“practice lawlessness” in Greek) (v 41). The three actions by the angels are: bringing them, binding them and burning them (v 30). The Bible does not take the work of the devil lightly; there are 38 references to “the devil” in Greek. He is the first cause of scandalous, striving and shameful things. He uses ill-natured, ill-bred, ill-mannered and ill-will people to stumble godly people, spilt the church and soil good doctrine and true beliefs. A scandal in Greek is a trap or a snare. Evil and its adherents will wreak havoc and do damage but they will not be unstopped, unchecked or undefeated. Not only do bad people scandalize or are immoral, they practice lawlessness, majoring in unlawful, unethical and uncivil activities.

Evil will meet its match at the end of the age (v 40); this end is “altogether-ending” in Greek (sun-teleia) different from the regular “end” that occurs 28 times in the Bible. All six references to this particular word in the Bible continue using the phrase “of the age.” (Matt 13:39, 13:40, 13:49, 24:3, 28:20, Heb 9:26). It means the consummation of the world.

The word burn up (kata-kaio) in verse 40 is not the regular “burn” word for light burning or shining (Matt 5:15, Luke 12:35); it is an intense and a raging fire that will burn to the ground and consume wholly all things in its path.

Five times the word “gathering together,” also translated as “pulling” or “weeding” by NIV, appears prominently (vv 28, 29, 30, 40, 41) in the passage, contrasting the slim pickings of men with the ripe harvest of angels. The angles are superior pickers by far. Like seasoned fruit-pickers, they know good fruit from bad, good seed from bad and good people from bad. The word “gather together” (sul-lego), not just merely “gathering,” is a compound verb, guaranteeing quality, efficiency and meticulousness.

The fiery furnace (v 42) is also known as the gigantic furnace in Revelation (Rev 9:2) that spew smoke that darkened even the sun and sky. For all its disguise and all the fuss, the tare was never an improvement or a close imitation of the wheat. They were bad to the core and known by its fruits.

Conclusion: William James said, “Whenever two people meet, there are really six people present. There is each man as he sees himself, each man as the other person sees him, and each man as he really is” (Tan # 1680). Are you wheat or tare? Are you food for life or are you feed for chicken and fuel for fire? Are you delighted or dismayed that God knows the sheep from the goats, the wheat from the tares, the occasion and the opportunity for harvest?

Discussion Questions (Contributed by Daniel Hung)
1. The message of God’s Kingdom is a major theme of Jesus’ teaching. The phrase “kingdom of heaven” is exclusive to Matthew and Matthew 13:24 and is the first of four occurrences of this phrase Matthew uses in his parables (Matt 18:23, 22:2, 25:1).
What do you learn about God’s kingdom from these verses?
2. Why does God allow good and evil to co-exist (sometimes evil even seems to have prevailed) until “the end of the age”?
3. What are the characteristics of “sons of the kingdom” and “sons of the evil one” (v38)?
How can they be distinguished in the world and in the church?
4. What will happen at “the end of the age” (v40) - the consummation of the world?

Reflection Question -
1. How will the knowledge of God’s Kingdom and judgment at the end of the age shape your worldviews and how may you live your lives differently? (See Mt 6:33) Can you think of any examples?

Stewards of Life, Pt. 2: "To Forgive is Divine"

TO FORGIVE IS DIVINE (MATTHEW 18:21-35)
Some officers during the Korean War rented a house for themselves and hired a Korean houseboy to work for them. He was a cheerful, happy soul, and they were young and had a lot of fun playing tricks on him.

The officers would nail his shoes to the floor, and they would put water up over the door so that when he pushed it open the bucket would fall on him. They played all kinds of tricks, but he always took them in such a beautiful, good humor that they finally became ashamed for themselves.

The men called him in one day and said, “We've been doing all these mean things to you and you have taken it so beautifully. We just want to apologize to you and tell you that we are never going to do those things again.” He said, “You mean no more nail shoes to floor?” They said, “No more.” He said, “You mean no more water on door?” They said, “No more.” “Okay then,” he said, “no more spit in soup!”
http://www.pbc.org/dp/stedman/romans2/3531.html

The parables in Matthew have their distinctive features. They are called the parables of the kingdom of heaven and most of them begin with the classic statement that is unique to Matthew: “The kingdom of heaven is like…” (Matt 13:33-52, 20:1, 22:2, 25:1-14). In Matthew 18, Jesus stressed that forgiveness is the mark of kingdom citizens. God in Christ has forgiven us of our sins (1 John 1:9), our debts and our transgressions or unrighteousness (Rom 4:7).

Why has God forgiven us of our sins? How serious was the offense? In what way can we repay His forgiveness?

You are a Debtor
21 Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?” 22 Jesus answered, “I tell you, not seven times, but seventy-seven times. 23 “Therefore, the kingdom of heaven is like a king who wanted to settle accounts with his servants. 24 As he began the settlement, a man who owed him ten thousand talents was brought to him. 25 Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt. 26 “The servant fell on his knees before him. 'Be patient with me,' he begged, 'and I will pay back everything.' 27 The servant's master took pity on him, canceled the debt and let him go. (Matt 18:21-27)

My favorite Broadway musical of all time is Les Miserables, which beautifully contrasts law and grace, condemnation and forgiveness, justice and mercy. A man who spent 19 years in prison for stealing a loaf of bread became a bitter, hardened and destructive man at his release. When he was recaptured for stealing things from a church, the kind bishop, instead of turning him in, assured the police that they were gifts from him, not stolen.

Jean Valjean, given a second chance, changed his name, identity and act, skipped parole and ended up in a small town, becoming the town mayor, benefactor and philanthropist. A detective, Javert, however, was determined to take him to justice for parole violation, no matter what good he had done and how far he had run.

Many times Jean Valjean miraculously and barely escaped Inspector Javert’s long arms of the laws. Still, when Jean Valjean learned that the inspector was captured by revolutionary-bent students in the dark days before the French Revolution, he risked his life to save Javert from execution, thereafter turning himself in to the exasperated police. Javert, instead of saying thanks and expressing gratitude, said, “You annoy me. Kill me rather.” He could not accept kindness from a criminal and yet he could not bring himself to arrest his savior. Xavier took the only way and the tragic way out of his self-imposed prison and rigid stand: he committed suicide. The man who swore to uphold the law and to abide by justice refused to be held hostage by mercy or love!

You are a debtor, not “were a debtor,” but “are a debtor.” God in Christ has forgiven you more than you would ever know or you could ever count.

Rabbinical law asserts a man should forgive his debtor up to four times, but Jesus knew no such figures and set no countable limits. The first debtor owes ten thousand talents, which is an astronomical figure. The talent was the greatest denomination in the accounting of money or weight. International Standard Bible Encyclopedia comments that a talent could be either of silver or gold, and the estimated worth is about 410 British pounds or $2,050 (in 1915) for the silver talent, and 6,150 British pounds or $30,750 (in 1915) for the gold. We are not told if the talent owed was in gold or silver, but 10,000 silver talents equal $20.5 billion (The figure is so large that my small calculator could only say “E 3.075”!) and 10,000 gold talents equal $307.5 billion - in 1915. According to NIV’s translation of Revelation 16:21, the one talent “hailstone” in Greek is about 100 pounds heavy each.

The man was in deep trouble and at the end of his rope. No parent, patron or plan could bail him out of debt, even if it was in modest silver. Not even if he had ten jobs, ten lives or ten children at work! Servicing the interest was impossible, let alone the loan! His debt was more than Bill Gates could ever give and more than Bill Gates’ personal worth - $58 billion in 2008, according to Forbes. Whether the debt was in silver or gold was irrelevant. He couldn’t declare bankruptcy even if he wanted to. Humanly speaking, it was immeasurable and irredeemable. He had nothing to pay, so the master ordered not only for the man but also his wife to be sold; and not only his wife, but his family; and not only just one child, but all the siblings; and not only his family, but all his possessions. His future was bleak, his freedom was threatened and his family was doomed. It was worse than being friendless, penniless and homeless. This is the only account of human transaction in the gospels. The command, however, was never personal. The king did not pick on the servant; he settled accounts with all his servants (v 23). His intentions were not to own the man and his family, he just wanted his money back.

The debtor realized the hardship ahead of him. He might be shipped out of town. His family members might be sold together to different owners. Then he did a most dramatic thing. He “fell down and worshipped” the master – the critical Greek word “worshipped (proskuneo)” is missing in the NIV. No one other than the magi who “fell down and worshiped” baby Jesus (Matt 2:11) had that kneeling experience in the New Testament.

The debtor appealed for the master’s patience (v 26) and pledged to repay everything, which was an unrealistic pledge and an impossible dream. The words were nonsense, but the heartbreaking and demonstrative plea touched the master’s heart. Compassion welled in the master’s heart, streamed into his blood and got under his skin. Tenderness, soft-heartedness and sympathy set in. The master felt torn and wretched about taking such a course of action, knowing he couldn’t guarantee the family will be sold intact and agonized over the separation of the man from his wife, the parents from their children and the children from one another. So the master signaled for his men to free the debtor and let him go.

You Have Been Delivered
28 “But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him. 'Pay back what you owe me!' he demanded. 29 “His fellow servant fell to his knees and begged him, 'Be patient with me, and I will pay you back.' 30 “But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt. (Matt 18:28-30)

A young couple from the hills got involved in a church where there was a lot of shouting and clapping and running down the aisles for Jesus. They were trying to convince Grandma that she should attend. “You should have seen it,” the young man said to Grandma. “The Holy Spirit was really there! The music was rocking the place. It was awesome!” Grandma kept rocking in her chair and didn't say a word.

“And, Grandma,” said the young woman, “you should have seen the preacher. He really got with it. He was shouting and screaming at the top of his voice and people were popping up like popcorn to praise the Lord. It was unbelievable!” Again, Grandma kept right on rocking.

Finally, the young man said, “Grandma, don't you like our church? You never seem to say.” Grandma finally rose from the chair to speak: “Honey, let me just put it this way. I don't care how loud they shout, and I don't care how high they jump. It's what they do when they come back down that counts!”

Once the debtor went out the door, he was a changed man and sang a different tune. He forgot his deliverance from misery, meaninglessness and much more. The passionate man left his head and emotions at the door and went head-hunting instead. The man who almost lost his freedom and his family found one of his fellow servants that owed him a mere hundred denarii in contrast, grabbed him by the throat, restraining, choking and hurting the man. The previously harmless and pitiable man had turned into an unfeeling and unrecognizable monster. The Greek text reads “seized him by the throat” – not just “grabbed him” (v 29). He went straight for the jugular or the windpipe. It was a most undignified, uncivilized, untamed, unbecoming and unwarranted act, the only occurrence of the Greek word “throat” in the Bible. The unforgiving man, exemplified by the debtor, is an enemy, an abuser, a brute, an animal and a savage. The freed debtor was still a slave and a creature of habits, conditioned by the past, captive and chained to his blindness. His newly found freedom had the opposite effect on him. It brought out in him pride and not humility, self-righteousness and not righteousness, madness and not meekness, misconduct and not morality, mindlessness and not maturity.

The man roared at the fellow servant and shouted for his money back. At that point, the fellow servant fell at the man’s feet but, unlike the previous debtor, did not worship; after all, it was just a hundred denarii or a hundred days' work. Also, unlike the first man, he did not say he would repay “everything” (v 26), because he did not owe much. In the end, he pleaded for patience like the debtor did previously, but without the desired result.

The mean spirited man showed his true colors. Unlike the master who wanted to sell the debtor and his family and possessions to recover his loan, the man just wanted to punish the fellow servant, throw him into jail and teach him a lesson. He didn’t care to know if the servant had anything to sell or pawn to pay off his debt, whether he had friends and relative to call on and that the servant’s prison record would scare off all potential employers. This guy was sadistic, mean, cruel, vicious, relishing and enjoying it.

You Must Have Decency
31 When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened. 32 “Then the master called the servant in. 'You wicked servant,' he said, 'I canceled all that debt of yours because you begged me to. 33 Shouldn't you have had mercy on your fellow servant just as I had on you?' 34 In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed. 35 “This is how my heavenly Father will treat each of you unless you forgive your brother from your heart.” (Matt 18:31-35)

There is a story about a king in Africa who had a close friend that he grew up with. The friend had a habit of looking at every situation that ever occurred in his life and remarking, “This is good!”

One day the king and his friend were out on a hunting expedition. The friend would load and prepare the guns for the king. The friend had apparently done something wrong in preparing one of the guns, for after taking the gun from his friend, the king fired it and his thumb was blown off. Examining the situation the friend remarked as usual, “This is good!” To which the king replied, “No, this is NOT good!” and proceeded to send his friend to jail.

About a year later, the king was hunting in an area that he should have known to stay clear of. Cannibals captured him and took him to their village. They tied his hands, stacked some wood, set up a stake and bound him to the stake.

As they came near to set fire to the wood, they noticed that the king was missing a thumb. Being superstitious, they never ate anyone that was less than whole. So untying the king, they sent him on his way. As he returned home, he was reminded of the event that had taken his thumb and felt remorse for his treatment of his friend. He went immediately to the jail to speak with his friend. “You were right” he said, “it was good that my thumb was blown off.” And he proceeded to tell the friend all that had just happened. “And so I am very sorry for sending you to jail for so long. It was bad for me to do this.” “No,” his friend replied, “this is good!”

“What do you mean, ‘this is good!’ How could it be good that I sent my friend to jail for a year.”

“If I had not been in jail, I would have been with you.”

It’s been said, “To be unforgiving is like taking the poison yourself, and expecting the other person to die from it!”

Unfortunately for the hardhearted man, his deafening roar and demeaning actions were the talk of the town. The man was the most coldhearted and ungrateful man the other fellow servants had ever seen. They were not indignant or outraged; they were just sad, stunned and speechless. They were greatly distressed at the attitude of the insensitive debtor and for the welfare of the imprisoned man. The repentant Peter was “sorry” (John 21:17) for betraying Jesus, but the Greek records that the servants were “very sorry” (v 31) - that such a man existed and such a situation arose. So they told the master.

The master was not as polite and respectful as the servants. He did not scream like the debtor in his fellow servant’s face, but he called his debtor “wicked” bluntly to his face, shaming and scolding him.

The king (v 23) was not an unrealistic or unreasonable man. He did not expect the debtor to cancel his fellow servant’s debt, since he may not be able to afford that. All he was asking was for the debtor to be merciful (v 33), lenient and humane to his fellow servant – not to give in to grudges, hostility, spite, malice and ruthlessness.

Jesus hinted of his coming wrath occasionally but only in the context of the parables (Matt 22:8, Luke 14:21). The phrase “from your hearts” (v 35) was an indictment on the unforgiving debtor who never understood or appreciated forgiveness personally. Forgiveness is not a feeling but an act. The debtor learned an unfortunate lesson: The king forgave his debt, but not erased his debt. NIV needlessly used the word “canceled” instead of “forgave” (KJV and NASB) in verse 27. Biblical forgiving is not forgetting; it is forsaking. Forgive has the natural idea of forsaking, setting things aside, letting go of things, or putting it on the backburner, and not the wrong notion of forgetting a wrong, erasing the memory, wiping out the past or pretending things had not transpired.

Conclusion: Forgiveness is an order, an obligation and an opportunity. He who is unforgiving invites rebuke, condemnation and rejection upon himself. It’s been said, “He who does not forgive burns the same bridges he himself must cross.” Do you know how significant your sins are compared to the wrongs you have suffered? If God in Christ has forgiven you, won’t you forgive others? Do you know that the sooner you forgive, the easier you’ll breathe, the healthier and happier you are? Be like Jesus, who prayed with his dying breath on the cross: “Father, forgive them, for they do not know what they are doing” (Luke 23:34).

Discussion Questions (Contributed by Daniel Hung)
1. What kind of accounts will God want to settle with us? Will we be able to repay our debts?
2. What really did Jesus mean when He said “seventy-seven times”?
3. Our world, our church, our family and our society will be a much better place if there is more forgiveness. Why is it sometimes so hard to forgive? Can you share some of your experiences?
4. How can we “forgive ... from your heart” (v 35)? Can you think of one or two instances when you had forgiven someone from your heart or been forgiven by someone from his/her heart? How does it feel to forgive or be forgiven?

Reflection Question
1. In the Lord’s prayer, we are taught to pray “forgive us our debts, as we also have forgiven our debtors” (Mt 6:12). What does this teach us about forgiveness? How many times has God forgiven you and how can you repay God’s forgiveness?

Stewards of Life, Pt. 3: "Hero Without Borders"

HERO WITHOUT BORDERS (LUKE 10:25-37)
A few years ago I saw a truck in front of me roaring fiercely about to turn the corner onto the freeway ramp. In the driver’s seat of the humongous truck was a man in his late 20s, ramming his engine and blasting his stereo. The guy had dark glasses and a black T-shirt – the type you associate with a rabid Raider fan. I had nothing but dislike, distaste and derision for his outward appearance.

As the man was turning into the freeway, he did not slow down but was traveling at his normal speed. He was in such a hurry that I thought he was putting his life and the life of others in danger. However, he made a U-turn into the opposite lane instead of entering the freeway ramp. Slowing his truck down, he jumped out of his truck at the same time it screeched to a complete stop. How dangerous, I thought to myself as I took a clearer look at the stocky man who was wearing shorts and spotting tattoos.

Then I saw smoke coming out of a car lying on the side of the road where the man had stopped. How wrong I was! Beside the car was a woman who was in need of help and it turned out that the young man was not a danger or nuisance to the public, but a good Samaritan and a hero to a damsel in distress.

In Luke 10, Jesus told a story to a smart-alecky man who challenged his teaching. The travel from Jerusalem to Jericho was as dangerous a travel zone as any. According to Walter Liefeld, robbers could easily hide on the rugged, bleak, rocky terrain that characterized the 17-mile stretch travel (Expositor’s Commentary, Vol. 8 pg. 943). The traveler in the parable was an easy target. He was traveling alone when he was preyed on, set upon and beaten up by robbers, not thieves. Thieves robbed at night, but robbers in broad daylight. The robbers were well-organized, well-equipped and well-informed gangsters and criminals, and they easily overpowered the unsuspecting travelers.

Who is a hero? A hero is one who sees a neighbor or stranger in need and whose help you can meet. Heroes are ordinary people who do what they can out of extraordinary compassion, mercy and kindness.

What motivates heroes and helpers? Why are they different from spectators and bystanders? How do they conquer their fears?

A Hero Does Not Close His Eyes to What is Happening
30 In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. (Luke 10:30)

Lost behind the story of Seabiscuit, the most celebrated racehorse of the 20th century, and the jockey played by Spiderman’s Tobey Macguire was the story of its peculiar trainer, Tom Smith. When a rich man decided to turn to horse racing, he needed to find a trainer for his horse. He stumbled upon an eccentric and old, but a talented and tender trainer whose chances of training a racehorse had all but slipped by.

When the owner Charles Howard first met his future trainer, he spotted the horse lover caring for an injured horse that was past its time and no longer in racing favor. Unlike other trainers, Smith did not have a barn or stable or home, living outside in the bushes with the one horse that he had rescued from owners that wanted to shoot the poor animal.

The shrewd and curious businessman then visited the trainer in the middle of the night to ask him why he was wasting his time on an out-of-favor and down-on-luck horse. Howard asked, “Will he get better?’ Smith replied, “Already is…a little” The owner then got to his point: “Will he race?” Smith acknowledged, “No. Not that one.” The curious owner exclaimed, “So why are you fixing him?” Smith spoke with candor and won the owner over with his answer: “Cause I can. Every horse is good for something. He could be a cart horse or a lead pony. And he’s still nice to look at. You don’t throw a whole life away just because it’s banged up a bit.”

The sufferer and victim lying on the road was not a thing, but a person; not an animal carcass, but a human body, not somebody known to the Samaritan, but dear to someone. The ghastly sight and the lifeless body did not accurately reflect or portray the person he was. The beating stripped him of his humanity. The robbers derived the man of his clothes (v 30) and possibly everything he had, including his money and his donkey. The verb “stripped” was used only on one other person in the Gospels – Jesus Christ (Matt 27:28-31, Mark 15: 20). The man had both an unwanted Messianic moment and Pauline moment; he was not only stripped the same way Jesus was (Matt 27:28, 31, Mark 15:20) and he suffered Greek “beating” the same experience as Paul’s flogging (Acts 16:23), wounds (Acts 16:33), and beatings (2 Cor 6:5).

The beating he suffered has been translated elsewhere in the Bible as “blows” (Luke 12:48), flogging (Acts 16:23), wounds (Acts 16:33), beatings (2 Cor 6:5), flogged (2 Cor 11:23), and lashes (2 Cor 11:24). The word can be singular or plural; in this case, the traveler, unfortunately suffered not a single blow, but numerous “blows” to the head, body, and all over that sent him crashing to the ground. The robbers beat him to the pulp, till he was unrecognizable even by his mother, for a reason. It was intended as such so that the man could not call for help, follow behind them, and as a warning not to try anything foolish or call the police.

Verse 30 says the man was half dead, or hemithanes in Greek – the word “hemi” (from hemsphere) is half and “thanatos” is death. He could hardly move a muscle, lift a finger, or bat an eye. The man laid there motionless, helpless, and friendless. The text did not say he was barely alive, but emphasized that he was half dead. The burden to help or seek help was on every pedestrian who saw the man who was slipping into coma, in such an extreme state of duress, and was defenseless against inclement weather, straying animals and further cruelty.

A Hero Does Not Turn His Back on What is Happening
31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. 32 So too, a Levite, when he came to the place and saw him, passed by on the other side. (Luke 10:31-32)

Social psychologists Latané and Darley did a classic experiment on how the number of people present in an emergency situation would influence the likelihood of them offering help. They discovered that the more people present, the less likely they are to help, and coined this unconcern the “bystander effect.”

In the actual experiment, when one bystander heard a voice crying for help and sounds of severe choking, 85% of the students who were alone rushed to help. When they thought another person besides them was present and can help, the percentage dropped to 65%. When they thought five were present, this dropped again to 31%.
http://changingminds.org/explanations/theories/bystander_effect.htm

The Chinese say, “When three monks are present, no one gets the drink.” It’s been said, “The sheep is stolen when two shepherds are present.”

The priest and the Levite represented the experts of the law – they were godly, religious, and moral but they were also realists, veterans, and dodgers. They could smell an upcoming moral dilemma, a Scriptural controversy and a trick situation in the making from afar. So they had to use their wits, look for loopholes, check their liability and cover their backs. The law was not blind to the needy, but the system was. Everyone knows of a second interpretation of a text, the room for flexibility in their profession, and the presence of ambiguity, vagueness and gray areas on an issue. The priest and Levite knew how to get around the letter of the law. No fine print or do’s-and-don’ts was too difficult to pick apart. They were like the law expert who was flawless in his answer and brilliant in his question to Jesus. The lawyer, who was schooled in the art of debate and rhetoric and of parsing words and dictionary meanings, asked, “Who is my neighbor?” Define neighbor (v 29)!

The attitude of the expert in the law was no different from that of the priest and Levite when they saw the loner writhing on the floor. The actions of the priest and the Levite are the same in Greek. They crossed the other way, or antipareélthen (anti=opposite + parerchomai=go) in Greek. They went the opposite way – they reversed course and turned around or they walked backwards as fast as their feet could carry them; they didn’t pass on the right or left side or even hop, skip, jump or step over him. The two men did not bother to come close, find out, know more or get involved. They did what was unspeakable, ingenious, and original – the Greek verb “passed by” (vv 31, 32) appears nowhere else in the Bible.

The poor man was somewhat unfortunate but the two had much at stake. The thought of having to cleanse themselves ritually if the man was dead and if the body was a corpse did not appeal to them. Corpses were considered unclean and defiling in the Old Testament. Whoever touches the dead body of anyone will be unclean for seven days. 12 He must purify himself with the water on the third day and on the seventh day; then he will be clean. But if he does not purify himself on the third and seventh days, he will not be clean. (Num 19:11-13) Too troublesome! After all, who wants to revisit Jerusalem for the ceremonial cleansing after just visiting there?

A Hero Does Not Harden His Heart to What is Happening
33 But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. 34 He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. 35 The next day he took out two silver coins and gave them to the innkeeper. 'Look after him,' he said, 'and when I return, I will reimburse you for any extra expense you may have.' 36 “Which of these three do you think was a neighbor to the man who fell into the hands of robbers?” 37 The expert in the law replied, “The one who had mercy on him.” Jesus told him, “Go and do likewise.” (Luke 10:33-37)

On Aug. 8, 2004, the Vietnamese community of Westminster, California, celebrated one of the kindest and bravest acts performed by a stranger on them. On Nov. 13, 1985, ninety-six Vietnamese refugees despaired for their lives and their families’ when the engine of the boat carrying them across the South China Sea went dead. The boat people crammed onto the rickety boat could see a tropical storm headed their way. For four days they had watched the ships passed -1, 2, 3, 10, 20, 30, 40, 50, but none would stop to rescue them.

When the 51st ship passed, the refugees waved, screamed, and clamored in vain as before. The South Korean fishing ship traveled on but turned around 10 minutes later to save them. On board the ship, Jeon, a captain employed by Koryo Wonyang Corp. for 16 years, was returning from the Indian Ocean with 25 sailors and more than 350 tons of tuna. As Jeon's ship, the Kwang Myung 87, approached them, the captain could see the dire straits the people were in. He called the sailors together because it was against company policy to pick up boat people, but Jeon told them he'd take responsibility. The sailors told Jeon they were with him. Many years later did the refugees know what had happened to Jeon. The shipping company fired him for picking up the boat people against the company’s rules. He couldn't find another captain's job and survived through his savings and by helping out at friends' businesses.

On Aug. 8, 2004, nineteen years after the dramatic boat rescue, hundreds of people in the Vietnamese community of Westminster paid back a debt they can never repay. They honored the ship's captain, Je Yong Jeon, after survivor Peter Cuong Nguyen managed to track him down.” Nguyen said, “He has the biggest heart. Without his rescue, there would be no today. We would have been dead.” Jeon, now 62, shrugged off the compliments, saying, “If I wasn't there, other people might have done the same thing that I did. As a fisherman for 25 years, I've caught a lot of fishes. And during the 25 years, it was with God's grace that we found the boat people and were able to save all of them.” (Los Angeles Times 8-9-04 “Fishing Captain Who Saved 96 Boat People in '85 Is Honored.”)

The one who finally helped the loner was a Samaritan. The parable has traditionally been called The Parable of the Good Samaritan for an apt reason. A good Samaritan was an oxymoron to the Jews. The Samaritans were the offspring of Assyrian settlers and Jewish northerners after Israel, the northern kingdom, fell in 722 BC (2 Kings 17:24). They were despised also because they were not considered the cream of the crop. The very bright or worth taking were exiled into the conquering nation’s service (2 Kings 25:12).

The Samaritan felt pity for the loner. The man was right in his way and right under his nose. He couldn’t help but felt a sick feeling; he was about to vomit and throw up at the sight of the foul-smelling blood-covered man. The Greek word for “took pity” or “had compassion” is splagchnizomai, or the movement or call of the bowels. The churning of bad diarrhea in the Samaritan’s stomach started when he saw the man. He couldn’t control or suppress his feelings and sympathy for the helpless stranger. When nature calls, one has to act on it.

So the Samaritan went to him, not away from the victim, stayed on and not strayed from the path, and bandaged his wounds. The distance and direction of the three groups of people could not be any starker in contrast. The robbers “went away” (v 30) or with the Greek preposition “apo/from” (ap-erchomai or “went from”); the priest and Levite (vv 31, 32) “passed by the other side” (anti-par-erchomai) with the prepositions “opposite” (anti) and along (para); and the Samaritan (v 33) “went pros/to” (pros-erchomai) to the man or with the Greek preposition “to” – they share the same root word, but the first and the last words are strict contrast. Also, this is the only time the word “bandaged” or “bound” is mentioned in Greek. The Greek word is katadeo (v 34) or bind up, not just “bind.” He wrapped the wound accordingly, taking care not to bind it too tight or too loosely but making sure the man’s bleeding had stopped. Next, he poured oil and wine on the wound to clean the wound.

Not only did the Samaritan have compassion and care on the man, he also had commitment. He could not do everything by himself, but he helped the nameless man as much as he could and did all that was in his power. He had run out of money to cover such an expense; so he promised the innkeeper to pay the bill on his return trip. The Samaritan committed his time, money, and attention to someone who despised him.

Conclusion: A hero conquers the mental fear he feels when he considers the actual fears the victims experienced. Faith without conscience or compassion or courage is weak, worthless and weakness. It’s been said, “One cannot define one's neighbor; one can only be a neighbor.” Haddon Robinson said, “Your neighbor is anyone whose need you see, whose need you are able to meet.” A neighbor is someone who says, “What is mine is God's and what is God's belongs to my neighbor because my neighbor belongs to Him.” (Bob Larson) Do you help based on a person’s merit or his need? Do you care about your well-being or the victim’s well-being? Do you contribute what you have or complain what you lack? Do you make the first move or wait for others to do so?

Discussion Questions (Contributed by Daniel Hung)
1. What point was Jesus making when He used a priest, a Levite and a Samaritan to illustrate His teaching in the parable?
2. Who is a neighbor and “which of these three do you think was a neighbor to the man who fell into the hands of robbers?” (v 36) Who is your neighbor today?
3. “Go and do likewise.” (v 37) What was Jesus asking “an expert in the law” (v 25) at that time and us today to do?
4. How does one “love your neighbor as yourself” (v 27)?

Reflection Question
1. What does it mean to “love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind”? (v27) When was the last time you think you have done this and how?

Stewards of Life, Pt. 4: "To Be Or Not to Be"

TO BE OR NOT TO BE? (LUKE 13:6-9)
The fig is highly valued not only by the Jews but also her neighbors (Ps 105:33). The Israelites were promised fig trees in the Promised Land (Deut 8:8). In Palestine and other warm climates the fig yields two crops annually- one about June and one about August. Figs can be eaten fresh or dried. Fig cakes are worthy presents even for kings (1 Chron 12:40). (“Figs,” International Standard Bible Encyclopaedia, Electronic Database Copyright (c)1996 by Biblesoft)

The Jewish Virtual Library says: “Fig trees, along with wheat, barley, grape, pomegranates, olive oil and honey, were historically one of the seven species of Jewish diet. The biblical seven species were the staple foods consumed by the Jewish people in the Land of Israel during biblical times. They still characterize the local landscape, although only wheat remains a staple. However, the seven species dominate large areas of the countryside, accentuating a sense of continuity between the biblical Land of Israel and the modern state. In biblical times the fig was eaten fresh or as a seasoning, in addition to being used to make honey and alcohol. The fig itself is today an expensive delicacy. In fact it is best eaten straight from the tree in the late afternoon after being baked naturally by the sun. Dried figs covered in sugar are also a popular item.” www.jewishvirtuallibrary.org/ jsource/Judaism/species.html

The fig tree that bore no fruit in the parable has traditionally been referred to Israel, the landowner who planted the tree is God and the caretaker who pleaded for the tree is Christ. Leon Morris explains: “The owner has been looking for fruit for three years, which seem to indicate a well-established tree. A failure to bear for three years sounds ominous. It was unlikely that such a tree would ever again.” (Luke, 222).

What is God’s expectation of His people, Israel or Christians? Are we to live in the past and live on others’ glory? Why is it important to bear fruit?

Make the Landowner Proud
6 Then he told this parable: “A man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. (Luke 13:6)

The saying that any seed grows in Southern California soil is not true in my case. A few years ago my wife and I were excited about planting trees in our backyard. Our gardener bought us two trees - orange and nectarine. The gardener charged us $50 for each tree and another $20-$30 to plant it. The first year the tree bore small oranges – the size of limes – and the nectarine was worthless.

The next year I told my wife that I was going to have the nectarine tree chopped down because it was an eyesore in the middle of the backyard. The orange tree was spared, because it was a small tree next to the rose tree, but she pleaded for the tree: “Give it one more year before you cut it.” Another year passed but the results were worse. Both trees had no fruits, but just buds. So we asked the gardener to put the nectarine tree to rest. In the meantime the orange tree was safe because it was in a corner and it was no bigger or taller than the neighboring rose tree.

The landowner in the parable had his work cut out for him and a big project ahead of him, I discover while researching on tree planting. Planting a tree is neither easy nor hard, but it requires work. The planter has to locate a site that is directly in the sun. Then he has to dig a hole twice as wide as the root diameter of the tree already wrapped with mud like a ball and dig it deep to cover the height of the root ball. The soil dug out of the hole is later used to backfill around the root ball. A 4-inch tall berm or wall of earth is built around the edge of the hole, with mulch (i.e. shredded bark, compost) filling the berm, making it easier to water the tree and reduce weed competition.

If the tree trunk is not sturdy enough, the gardener has to use two stakes, one on either side of the tree, to give the trunk support in its first year. Right after planting, the planter has to fill the dug basin with water to settle the existing soil around the root ball. The tree requires about one pint of water each day in its first week, one quarter the next week, two quarters of water every third day in its third week, and back to one quarter of water week four and beyond to wean the tree slowly off supplemental irrigation and get the root system large enough for the tree to thrive on natural rainfall.

God’s tree was meant for bigger things. It was a priority and it was given an honored position and unflattering attention and had advantages other fig trees could only dream of. It was planted in the vineyard, a plantation fit for grapes. It was given good care and entrusted into safe hands of men with green thumbs. The owner had all the time, help and devotion for this tree. He had his employees fertilize the ground, water the tree and check for bugs.

The owner spared no expenses to fatten and grow the tree; he placed it in a vineyard, not in his own backyard. It was not only under the care of experts, but also placed in the choicest of nurseries. The fig-tree was the envy and toast of trees. It had preference over the landowner’s other activities, acquiring preferred status in the vineyard and given preferential treatment over vines or grapes. Superior soil awaited the fig tree. The owner so cherished the tree that he occasionally checked (v 6) its condition and health – whether it had full sun, superior soil and gardening support.

Make the Location Count
7 So he said to the man who took care of the vineyard, 'For three years now I've been coming to look for fruit on this fig tree and haven't found any. Cut it down! Why should it use up the soil?' (Luke 13:7)

Money, it seems, can be made from specialty crops and even backyard crops. High-value specialty crops include roses, bamboo, Christmas trees, garlic, ginseng, gourmet salad blends and sprouts.

Roses are a trouble-free cash crop and can sell for $12 a piece. Bamboos can produce a yearly harvest of up to ten tons per acre and can fetch as much as $150 for the special plant/container combinations. A Christmas tree grower can reap about 1,100 saleable Christmas trees at harvest time on an acre of land, which would net him $30,000 to $50,000.

Small growers love foolproof garlic that retails for $6 a pound and can harvest up to 15,000 pounds on an acre of land. Asians willingly fork out the money for wild-simulated American ginseng that can fetch up to $250 per pound. A grower can sell gourmet salad blends from his greenhouse for $8 a pound.
http://www.profitableplants.com/specialtycrops.htm

Backyard=raised crops such as blueberries, grapes, raspberries and strawberries can earn the grower up to $15,000 gross income per acre. Herb crops, grown for culinary herbs, fragrant herbs and medicinal purposes, can net the grower as much as $12,000 - $15,000 per acre.
http://abundo.classifiedmaster.com/pages/backyard_cash_crops_yield_high_p.phpp

In an agriculture dependent society, farmers do not grow fig-trees in a vineyard for shade or conservation, but for income. According to the International Standard Bible Encyclopedia, fig-trees are cultivated all over the Holy Land, especially in the mountain regions, but they are usually shrubs, not trees; barren, not profitable or productive. Farmers in the mountain villages of Palestine with their extensive fig garden depend on them for a living. Years of patient labor is essential before a newly planted group of fig-trees can bear profitably. So, growers have high hopes for a rich yield and a financial bonanza.

The fact that the fig-tree was not a shrub meant it had an owner. Its seed was not carried to its current spot by insect, bird or animal. Its germination, occupancy and sanctuary were intentional or planned, not accidental or random. Yet all the owner demanded was fruit, not quotas, especially as a fig tree is rather sizable, fruitful and flowerless.

Yes, the landlord was a wealthy man, but he had a vineyard to manage, an operation to run, and a staff to pay. He had a family, a business and a lot to attend to. He couldn’t afford the luxury of a scenic tree, a breathtaking landscape, a panoramic view, a blended garden or a barren season. Further, a barren tree not only takes up room, but also exhausts the soil in which it grows (J. Norval Geldenhuys).

Make the Labor Worthwhile
8 “'Sir,' the man replied, 'leave it alone for one more year, and I'll dig around it and fertilize it. 9 If it bears fruit next year, fine! If not, then cut it down.'" (Luke 13:8-9)

I admit I do not like figs nor understand how my wife can just cut it in half and suck the fruit from its skin. It is lacking in juice, drab in color and blend in taste. In fact, I dislike the seeds as well! Figs are not found or sold in my native land. I drool for durians, mangos and rambutans. However, I found out recently that figs are good for soup. My sister-in-law from San Diego came to visit us with soup in hand in one summer. The soup was delicious. In the soup were lean pork, watercrest vegetables and Chinese almonds.

So when I asked my sister-in-law how she made soup from figs, she said, “Very easy. You don’t even need lean pork. You can even make soup with figs and apples.” So I went online for a search for fig soup and found how to make 6 servings of “dried fig, apple and almond soup.” Below is the recipe:
1/4 cup Chinese almonds (nom hung)
4 to 5 Chinese almonds (buck hung)
3 medium red Delicious apples, unpeeled
8 ounces pork loin, well trimmed
10 Chinese dried figs, rinsed
(http://www.globalgourmet.com/food/special/1999/wisdom/soup.html).

The contributor of the recipe says, “The soup is suitable for any season. They are reputed to be good for moistening the lungs and therefore recommended to combat coughs. Regular dried or fresh figs can be used, but there is no substitute for the Chinese apricots (which are actually apricot kernels). “Nom hung” or Southern China almonds are known for their sweetness. “Buck hung” or Northern China apricots are slightly bitter, but they bring out the flavor of the Southern China almonds. When you buy these almonds in Chinatown, you must ask for them by their Cantonese names. I have tried this soup with Granny Smith apples, but I prefer the red Delicious apples. This is the soup that helped cure a persistent cough I had after months of trying codeine cough syrups, throat-coat teas, and every lozenge on the market.”

The landowner’s patience was exhausted. He gave the tree all the time in the world to bear fruit. He wasn’t greedy; all he wanted was one fig to show proof of its potential. He had scratched his head year after year seeing its unfruitfulness, continually double-checking his tree planting manual and technique to see if he had got it right, consulting experts on why his prized tree had nothing but leaves.

The tree, unexpectedly, received support from the chief gardener, who knew how much the owner loved the tree and so took it upon himself to make time and bear responsibility for the fig tree. Some commentators picture this as Christ’s mediation for Jews and sinners. The gardener had one last untried idea, which was embarrassing to talk about. The tried and true method was as old as man himself, so he plucked up his courage to approach the owner. The NIV word “fertilize” (v 8) does not do justice to the Greek word; the translation has actually sanitized, commercialized, modernized and weakened the force of the word. The original word is dung or manure. Jesus is the only one who has used this Greek word, which he used twice altogether. Jesus warned, in the only other occurrence of this word, in Luke 14:34-35: “Salt is good, but if it loses its saltiness, how can it be made salty again? It is fit neither for the soil nor for the manure pile; it is thrown out.” The same Greek word translated as “manure” in Luke 14 is “fertilizer” in this parable. It seems horse, cow and chicken manure are the best type of fertilizer.

Proper handling of manure can provide valuable plant nutrients and reduce fertilizer costs. Further, the application of livestock manure to eroded hill-tops has enabled farmers to increase yields of both small grains and grow crops on hilly land. However, some question whether or not manure is really worth the expense and labor of hauling onto the field. Manure has to be removed from feed lots and sheds, though it takes very little extra effort to spread it on the land.
http://www.ext.nodak.edu/extpubs/plantsci/crops/a1059w.htm#manure

The caretaker practically soiled his reputation, involved himself in dirt, put himself on the line and made his own life harder, messier and busier for the sake of the tree, although he did not blame himself or suffer pay-cut for it.

Conclusion: It’s been said, “Bloom where you are planted.” John the Baptist lambasted the Pharisees and Sadducees: “Produce fruit in keeping with repentance. And do not think you can say to yourselves, 'We have Abraham as our father.' ….Every tree that does not produce good fruit will be cut down and thrown into the fire” (Matt 3:8-10). Salvation is free, but it is not cheap. God did not save you to be a passive bystander, but to be an active participant, a willing volunteer, and a grateful servant. The church is not meant for one’s social networking and self-help but for Christian fellowship and formation. You have pastors, Sunday school teachers, Bible study leaders, and brothers and sisters who have contributed to your growth. Are the countless hours, lessons and sermons spent and poured on you bearing fruit? Are you aggressively blossoming, maturing and serving? Or are you wasting precious water, costly real estate and needed manpower!

Discussion Questions (Contributed by Daniel Hung):
1. What does the unfruitful fig tree in this parable refer to? (see Mt 3:8-10 and Lk 13:1-5) Why is the fig tree unfruitful?
2. The consequence of being unfruitful is to be “cut down” (vv 7,9). What does this mean? What will be the final outcome (see Lk 3:9) and what lesson does this teach us and remind us?
3. Why did the vinedresser make such a request and prepare to put in so much extra efforts to save the fig tree (v 9)? There is no ending to this parable. Do you think the fig tree will eventually bear fruit after one more year?

Reflection Questions:
1. Are God’s grace and mercy, judgment and punishment contradictory?
2. The Bible talks frequently about fruit bearing (e.g. Ps 1:3; Jer 17:7-8; Jn 15:1-6; Gal 5:22). How can one bear good fruit and what fruit have you borne?

Stewards of Life, Pt. 5: "Gain More Than Lose"

GAIN MORE THAN LOSE (LUKE 16:1-12)
I searched the web for what makes a good hire and what makes a bad hire to the following quotes:
“A good hire is hard to find.”
“Making a good hire is important, keeping a good hire is far more important.”
The cost of making a good hire is high; the cost of making a bad hire is even greater.”
“A bad hire is the worse mistake managers can make.”
“A bad hire is worse than no hire.” (the most popular on the Net)

A management company (Right Management) surveyed 444 human-resource professionals to determine how much it costs a company to replace an employee that doesn’t work out, including the cost of recruitment, training, severance and lost productivity. 15% say it is equal to the employee’s annual salary, a high 42% claim it costs them two times the annual salary, a lower 26% answer to three times annual salary, a surprising 6% maintain it is four times, and a shocking 11% insist it is five times! (USA Today 7/25/06, “High Cost of a Bad Hire”)

No parable of Jesus is more controversial to tackle and more difficult to understand than the parable of the unjust steward, and critics of the Bible have a field day pointing to the apparent contradiction and questioning the propriety of the metaphor. The target group in Jesus’ parable was the Pharisees even though it is addressed to the disciples. He used a dishonest crook not to teach his disciples to learn from his dishonesty but to learn despite his dishonesty; not to learn from him, but to learn about him.

What makes a person a good employee? Is there hope for the unemployed or the retrenched? Why are good habits essential in the marketplace and in life?

The Industry Quotient: Don’t Be Inept on the Job
16:1 Jesus told his disciples: “There was a rich man whose manager was accused of wasting his possessions. 2 So he called him in and asked him, 'What is this I hear about you? Give an account of your management, because you cannot be manager any longer.' (Luke 16:1-2)

A site foreman had ten very lazy men working for him, so one day he decided to trick them into doing some work for a change. ”I’ve got a really easy job today for the laziest one among you,” he announced. “Will the laziest man please put his hand up?”

Nine hands went up.

“Why didn’t you put your hand up?” he asked the tenth man.

“Too much trouble,” came the reply.

Orville Dewey said, “Labor is man’s great function, He is nothing, he can do nothing, he can achieve nothing, fulfill nothing without working.”

The Greek word for “manager” or “steward” (v 1) has been translated elsewhere in the NIV as “city's director of public works” (Rom 16:23), “trustee” (Gal 4:2), and “those who have been given a trust” (1 Cor 4:2). The manager in the parable was not a servant belonging to his master that came cheap or was inexpensive; he was hired and paid handsomely for his services. The hireling was often compared mistakenly with Joseph, who was a slave and not an employee (Gen 37:36), so Joseph’s services were free and his master did not have to pay extra for his work.

The steward was fired not because of corruption, embezzlement, fraud or theft. He wasn’t cooking the books or lining his own pocket. He was not accused of wrongdoing but of wasting his employer’s possession and resources – of being careless, spendthrift and wasteful. The Greek word for “wasting” (v 1) is the same word applied to the prodigal who “squandered his wealth” in wild living (Luke 15:13). Worse, the steward never did something about it or did not have an answer for it. Maybe he thought the employer wouldn’t miss the money. The employer was rich, but he was not a bank, and even if he could afford to absorb the loss, he wouldn’t want to maintain the payroll. The owner had to revamp or end the business or cut the manager and trim the payroll. At this point, he was not thinking of profit but of stopping the bleeding.

The manager had a Washington or Sacramento big-government spend-spend or tax-tax mentality, spending the money of others and socking the bill to the taxpayers - or the owner, in this case. In today’s term, he was guilty of poor management and bad decision-making, but not of shoddy business practices or white-collar crime. He did not commit a crime or he would have been arrested, charged and jailed. Still, the man was clueless, naïve and oblivious to the problem. The Greek word “accused” (v 1) is used on no other person and in nowhere else in the Bible. He did not bring up the mistakes or missteps to the employer; the owner had to “call him in” (v 2). The manager had nothing to say and nobody to blame. The rich man had to let him go; he was losing money on the manager who had no clue on how to repair the damage, repay the debt or recover the loss. The hiring was a disaster. The manager was paid good money to make more money, not to cause trouble or post losses for his employer.

The Intervention Quotient: Don’t Be Inflexible in Your Thinking
3 “The manager said to himself, 'What shall I do now? My master is taking away my job. I'm not strong enough to dig, and I'm ashamed to beg- 4 I know what I'll do so that, when I lose my job here, people will welcome me into their houses.' 5 “So he called in each one of his master's debtors. He asked the first, 'How much do you owe my master?' 6 “'Eight hundred gallons of olive oil,' he replied. “The manager told him, 'Take your bill, sit down quickly, and make it four hundred.' 7 “Then he asked the second, 'And how much do you owe?' “'A thousand bushels of wheat,' he replied. “He told him, 'Take your bill and make it eight hundred.' 8 “The master commended the dishonest manager because he had acted shrewdly. For the people of this world are more shrewd in dealing with their own kind than are the people of the light. (Luke 16:3-8)

The Tom Hanks-Leonardo DiCaprio movie “Catch Me If You Can” was an enjoyable movie despite its focus on the ins and outs and the rise and fall of a forger. The movie was the real life story of Frank Abagnale, Jr., a young forger who made a career and fortune swindling banks out of millions of dollars and impersonating roles that paid off handsomely and socially for him. The DiCaprio character conned himself into a dream hospital job supervising doctors, later into a prestigious law firm and then into a non-flying pilot’s job even though he had never been to college, law school or flying school.

The cop hot on the heels and trail of DiCaprio was played by Tom Hanks, who vowed to capture DiCaprio while at the same time marveled at what the con man could get away with and where his next job was.

Hanks’ resolve and DiCaprio’s mistakes finally ended the chase. Hanks got back at DiCaprio but he did not give up on him. After DiCaprio was behind bars for some time, Hanks softened and had an idea: he introduced the forger to his boss who needed help on bank fraud prevention. In the end, the authorities freed him, gave him a job and used his skills to catch other forgers like him and to educate law enforcement officers on fraud prevention.

The former manager in the parable realized that he had it good previously spending others’ money. He realized that finding one’s own money and finding a similar job were harder than he thought. He even thought about changing jobs and giving up, but he realized he was not strong enough to dig or thick-skin enough to beg. The Greek word for “dig” (v 3) is used consistently elsewhere for labor-intensive and back-breaking jobs like the work of the house-builder who dug deep down to lay the foundation of the house on rock (Luke 6:48) and the skilled vineyard gardener who dug grounds to plant trees (Luke 13:8).

The compound word for “beg,” or ep-aiteo in Greek, is different from the regular compound verb for “begging,” or pros-aiteo (beg for), used exclusively on blind men such as Bartimaeus (Mark 10:46, Luke 18:35) and the man born blind in John 9 (John 9:8) who begged for a living. The word ep- means “upon”; so the epaiteo means “beg upon” – to “request upon” or “imposed upon.” The Chinese say “open the palms to ask people for money.” Unlike blind people, he had no personal disability, so begging and freeloading were out of the question. People would also object giving money to a healthy man. The word ‘ashamed” literally means “disfigurement,” possibly “no face.”

The ex-manager then decided he must put his brain to work and put on his thinking cap. He cut a bargain with his former employer’s debtors, generously giving them a steep 20% discount on wheat and a 50% discount on olive oil. There are at least two interpretations of how this worked in his favor. One, the debtors did not get their discount because it was illegal, but they were fooled into providing food and lodging to the man until he could find work and be independent. The loss was minimal because service was provided, and no job was offered or wages paid. Second, the house-owner could do nothing but grin and bear it, since the man was supposedly acting on his behalf. Both ways worked out for the man, and note we are not told the story had a happy ending.

The fact that the former manager was thinking about his livelihood and future, even if the ploy was unethical, deserves commendation. The fact that he was not a bum or a loser, even though he wasn’t a winner or a hero, deserves praise. Jesus did not say he was a success, but a survivor. Jesus did not extol his predator instinct but his survivor instinct. He did not say that the man was worth emulating, but that he was worth examining. He did not say the man had a sense of right and wrong, but that he had an awareness of crisis and opportunity, the cleverness many Christians lack. Matthew Henry commented, “He (Jesus) does not commend him because he had done falsely to his master, but because he had done wisely for himself.”

The master did more than “commended” the steward (v 8); in fact, he praised him! All other five occurrences of this Greek word have been translated to “praise” (Rom 15:11, 1 Cor 11:2, 17, 22, 22) in NIV except for this exception into “commend.”

The Investment Quotient: Don’t Be Imitators of the World
9 I tell you, use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings. 10 “Whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much. 11 So if you have not been trustworthy in handling worldly wealth, who will trust you with true riches? 12 And if you have not been trustworthy with someone else's property, who will give you property of your own? (Luke 16:9-12)

Note that the story has no ending but a teaching. The point is not about the manager but the reader.

Here are some wise sayings on learning from people’s mistakes:
“No matter how good you think you are there's always something to be learned.”
“There's always something to be learned, even from bad criticism.”
“A smart guy learns from mistakes, and a wise guy learns from people's mistakes.”
“Learn from people's mistakes. You can't live forever to make them all by yourself.”
“Fools never learn from their mistakes, the average person learns from his mistakes, and geniuses learn from people's mistakes.”
“Sometimes we learn from people's mistakes, sometimes from their examples, but always we have the opportunity to look around us and see ‘little mirrors’ of ourselves.”
“Learn from people's mistakes, which is sad, because somebody always pays a price.”

The Greek version of verse 9 has nothing to do with exploiting people; it reads, “And I say to you, ‘Make to yourselves friends of the mammon of unrighteousness, so that when you fail, they may receive you into everlasting habitations.’” We are to be “friends,” not lovers or haters of money. “Worldly wealth” - mammon in Greek, is not idealistic; it is indeed unrighteous, yet we need not treat mammon as enemy or Satan. It is the value or significance we attach to it is the problem. Jesus is not saying money is everything, but like the Chinese say, “Money is not everything; but without it nothing works.” Jesus concluded the parable by appending verses 10-12 and making sure the hearers knew that he was not advocating deceit and dishonesty.

The problem of the manager in the story was that he was a hireling who did not care one way or the other about his employer’s money. A servant who had everything to lose would care passionately about his master’s money, but not so a hireling who had nothing to lose but a mere job in losing all of his employer’s money.

Jesus turned the story around to make it an investment issue. The manager was not trustworthy with his first employer and not truthful with his next employers. True, he got away with it, but only with “very little,” or “least” in Greek, on this side of earth. The handling of “worldly wealth” (11) is not a salvation test, but a stewardship test. What Jesus said about the manager is true of us. The money you have in your pocket, wallet or bank is not yours, but the Lord’s. God gave you money not as an enjoyment but as an examination, and not as an amusement but an assessment.

Not many things can truly test a person, but money is as basic and as convincing a test as any. Most people spend their money on themselves, some their money on others, but few spend on things of God. The point is not whether you are frugal or lavish, since God does not need money, but whether you are trustworthy, or the Greek word “faithful.” Can He give money to you in good faith? Are you going to spend it without thinking and without guilt like the manger, like you are the rightful owner and not God?

G. Campbell Morgan commented on this parable: “Money is not immoral. Money is non-moral. That is a very important distinction. Some people say money is the root of all evil. The Bible does not say so. Money is not the root of all evil. There is no evil in money, and there is no good in money. Money is entirely non-moral. It is the use of it which is good or evil. It may be used for good or for bad. We can take our money, and so use it to as to blast our own souls, and blast men and women round about us; or we can take that same money, and so use it to bless our own souls, and bless men and women round about us” (G. Campbell Morgan, The Gospel According to Luke 186).

God evaluates the person, not the possessions or property. He did not intend for you to be a shopper, but a steward. He intends for you to channel resources, not consume resources. Jesus said: “It is more blessed to give than to receive.” (Acts 20:35)

Conclusion: All the money in the world cannot buy good instincts, quick intuition and timely intervention. Many people today live a sheltered life. They have much but they lack heart; they have education, information and intelligence in hand but not wisdom, diplomacy and maturity in sight. Do you believe having character is better than having cash? Have you lost your identity and be too identical or be too identified with the world? Hold to your ideals, but don’t be too idealistic either. Have you learned to integrate faith with life? Are you in the world but not of the world? We should not be invested in, identified with or imitators of the world and its way of life but we should not be irrelevant, ignorant and impractical either. The challenge is to make faith a way of life, not to make money an issue.

Discussion Questions (Contributed by Daniel Hung)
1. Why did the rich man commend the dishonest manager for acting shrewdly (v 8)?
2. What does the parable teach us about the value and use of “worldly wealth” (v 9)?
3. What is trustworthiness and how can one be trustworthy as a person and as a child of God?

Reflection Question
1. Have you been trustworthy in what God has entrusted you? Are you ready to take on bigger tasks?

Stewards of Life, Pt. 6: "The Cry of My Heart"

TO BE OR NOT TO BE? (LUKE 13:6-9)
The fig is highly valued not only by the Jews but also her neighbors (Ps 105:33). The Israelites were promised fig trees in the Promised Land (Deut 8:8). In Palestine and other warm climates the fig yields two crops annually- one about June and one about August. Figs can be eaten fresh or dried. Fig cakes are worthy presents even for kings (1 Chron 12:40). (“Figs,” International Standard Bible Encyclopaedia, Electronic Database Copyright (c)1996 by Biblesoft)

The Jewish Virtual Library says: “Fig trees, along with wheat, barley, grape, pomegranates, olive oil and honey, were historically one of the seven species of Jewish diet. The biblical seven species were the staple foods consumed by the Jewish people in the Land of Israel during biblical times. They still characterize the local landscape, although only wheat remains a staple. However, the seven species dominate large areas of the countryside, accentuating a sense of continuity between the biblical Land of Israel and the modern state. In biblical times the fig was eaten fresh or as a seasoning, in addition to being used to make honey and alcohol. The fig itself is today an expensive delicacy. In fact it is best eaten straight from the tree in the late afternoon after being baked naturally by the sun. Dried figs covered in sugar are also a popular item.” www.jewishvirtuallibrary.org/ jsource/Judaism/species.html

The fig tree that bore no fruit in the parable has traditionally been referred to Israel, the landowner who planted the tree is God and the caretaker who pleaded for the tree is Christ. Leon Morris explains: “The owner has been looking for fruit for three years, which seem to indicate a well-established tree. A failure to bear for three years sounds ominous. It was unlikely that such a tree would ever again.” (Luke, 222).

What is God’s expectation of His people, Israel or Christians? Are we to live in the past and live on others’ glory? Why is it important to bear fruit?

Make the Landowner Proud
6 Then he told this parable: “A man had a fig tree, planted in his vineyard, and he went to look for fruit on it, but did not find any. (Luke 13:6)

The saying that any seed grows in Southern California soil is not true in my case. A few years ago my wife and I were excited about planting trees in our backyard. Our gardener bought us two trees - orange and nectarine. The gardener charged us $50 for each tree and another $20-$30 to plant it. The first year the tree bore small oranges – the size of limes – and the nectarine was worthless.

The next year I told my wife that I was going to have the nectarine tree chopped down because it was an eyesore in the middle of the backyard. The orange tree was spared, because it was a small tree next to the rose tree, but she pleaded for the tree: “Give it one more year before you cut it.” Another year passed but the results were worse. Both trees had no fruits, but just buds. So we asked the gardener to put the nectarine tree to rest. In the meantime the orange tree was safe because it was in a corner and it was no bigger or taller than the neighboring rose tree.

The landowner in the parable had his work cut out for him and a big project ahead of him, I discover while researching on tree planting. Planting a tree is neither easy nor hard, but it requires work. The planter has to locate a site that is directly in the sun. Then he has to dig a hole twice as wide as the root diameter of the tree already wrapped with mud like a ball and dig it deep to cover the height of the root ball. The soil dug out of the hole is later used to backfill around the root ball. A 4-inch tall berm or wall of earth is built around the edge of the hole, with mulch (i.e. shredded bark, compost) filling the berm, making it easier to water the tree and reduce weed competition.

If the tree trunk is not sturdy enough, the gardener has to use two stakes, one on either side of the tree, to give the trunk support in its first year. Right after planting, the planter has to fill the dug basin with water to settle the existing soil around the root ball. The tree requires about one pint of water each day in its first week, one quarter the next week, two quarters of water every third day in its third week, and back to one quarter of water week four and beyond to wean the tree slowly off supplemental irrigation and get the root system large enough for the tree to thrive on natural rainfall.

God’s tree was meant for bigger things. It was a priority and it was given an honored position and unflattering attention and had advantages other fig trees could only dream of. It was planted in the vineyard, a plantation fit for grapes. It was given good care and entrusted into safe hands of men with green thumbs. The owner had all the time, help and devotion for this tree. He had his employees fertilize the ground, water the tree and check for bugs.

The owner spared no expenses to fatten and grow the tree; he placed it in a vineyard, not in his own backyard. It was not only under the care of experts, but also placed in the choicest of nurseries. The fig-tree was the envy and toast of trees. It had preference over the landowner’s other activities, acquiring preferred status in the vineyard and given preferential treatment over vines or grapes. Superior soil awaited the fig tree. The owner so cherished the tree that he occasionally checked (v 6) its condition and health – whether it had full sun, superior soil and gardening support.

Make the Location Count
7 So he said to the man who took care of the vineyard, 'For three years now I've been coming to look for fruit on this fig tree and haven't found any. Cut it down! Why should it use up the soil?' (Luke 13:7)

Money, it seems, can be made from specialty crops and even backyard crops. High-value specialty crops include roses, bamboo, Christmas trees, garlic, ginseng, gourmet salad blends and sprouts.

Roses are a trouble-free cash crop and can sell for $12 a piece. Bamboos can produce a yearly harvest of up to ten tons per acre and can fetch as much as $150 for the special plant/container combinations. A Christmas tree grower can reap about 1,100 saleable Christmas trees at harvest time on an acre of land, which would net him $30,000 to $50,000.

Small growers love foolproof garlic that retails for $6 a pound and can harvest up to 15,000 pounds on an acre of land. Asians willingly fork out the money for wild-simulated American ginseng that can fetch up to $250 per pound. A grower can sell gourmet salad blends from his greenhouse for $8 a pound.
http://www.profitableplants.com/specialtycrops.htm

Backyard=raised crops such as blueberries, grapes, raspberries and strawberries can earn the grower up to $15,000 gross income per acre. Herb crops, grown for culinary herbs, fragrant herbs and medicinal purposes, can net the grower as much as $12,000 - $15,000 per acre.
http://abundo.classifiedmaster.com/pages/backyard_cash_crops_yield_high_p.phpp

In an agriculture dependent society, farmers do not grow fig-trees in a vineyard for shade or conservation, but for income. According to the International Standard Bible Encyclopedia, fig-trees are cultivated all over the Holy Land, especially in the mountain regions, but they are usually shrubs, not trees; barren, not profitable or productive. Farmers in the mountain villages of Palestine with their extensive fig garden depend on them for a living. Years of patient labor is essential before a newly planted group of fig-trees can bear profitably. So, growers have high hopes for a rich yield and a financial bonanza.

The fact that the fig-tree was not a shrub meant it had an owner. Its seed was not carried to its current spot by insect, bird or animal. Its germination, occupancy and sanctuary were intentional or planned, not accidental or random. Yet all the owner demanded was fruit, not quotas, especially as a fig tree is rather sizable, fruitful and flowerless.

Yes, the landlord was a wealthy man, but he had a vineyard to manage, an operation to run, and a staff to pay. He had a family, a business and a lot to attend to. He couldn’t afford the luxury of a scenic tree, a breathtaking landscape, a panoramic view, a blended garden or a barren season. Most owners cannot afford to keep the business, the plantation or the workers without three years of income. Further, a barren tree not only takes up room, but also exhausts the soil in which it grows (J. Norval Geldenhuys).

Make the Labor Worthwhile
8 “'Sir,' the man replied, 'leave it alone for one more year, and I'll dig around it and fertilize it. 9 If it bears fruit next year, fine! If not, then cut it down.'" (Luke 13:8-9)

I admit I do not like figs nor understand how my wife can just cut it in half and suck the fruit from its skin. It is lacking in juice, drab in color and blend in taste. In fact, I dislike the seeds as well! Figs are not found or sold in my native land. I drool for durians, mangos and rambutans. However, I found out recently that figs are good for soup. My sister-in-law from San Diego came to visit us with soup in hand in one summer. The soup was delicious. In the soup were lean pork, watercrest vegetables and Chinese almonds.

So when I asked my sister-in-law how she made soup from figs, she said, “Very easy. You don’t even need lean pork. You can even make soup with figs and apples.” So I went online for a search for fig soup and found how to make 6 servings of “dried fig, apple and almond soup.” Below is the recipe:
1/4 cup Chinese almonds (nom hung)
4 to 5 Chinese almonds (buck hung)
3 medium red Delicious apples, unpeeled
8 ounces pork loin, well trimmed
10 Chinese dried figs, rinsed
(http://www.globalgourmet.com/food/special/1999/wisdom/soup.html).

The contributor of the recipe says, “The soup is suitable for any season. They are reputed to be good for moistening the lungs and therefore recommended to combat coughs. Regular dried or fresh figs can be used, but there is no substitute for the Chinese apricots (which are actually apricot kernels). “Nom hung” or Southern China almonds are known for their sweetness. “Buck hung” or Northern China apricots are slightly bitter, but they bring out the flavor of the Southern China almonds. When you buy these almonds in Chinatown, you must ask for them by their Cantonese names. I have tried this soup with Granny Smith apples, but I prefer the red Delicious apples. This is the soup that helped cure a persistent cough I had after months of trying codeine cough syrups, throat-coat teas, and every lozenge on the market.”

The landowner’s patience was exhausted. He gave the tree all the time in the world to bear fruit. He wasn’t greedy; all he wanted was one fig to show proof of its potential. He had scratched his head year after year seeing its unfruitfulness, continually double-checking his tree planting manual and technique to see if he had got it right, consulting experts on why his prized tree had nothing but leaves.

The tree, unexpectedly, received support from the chief gardener, who knew how much the owner loved the tree and so took it upon himself to make time and bear responsibility for the fig tree. Some commentators picture this as Christ’s mediation for Jews and sinners. The gardener had one last untried idea, which was embarrassing to talk about. The tried and true method was as old as man himself, so he plucked up his courage to approach the owner. The NIV word “fertilize” (v 8) does not do justice to the Greek word; the translation has actually sanitized, commercialized, modernized and weakened the force of the word. The original word is dung or manure. Jesus is the only one who has used this Greek word, which he used twice altogether. Jesus warned, in the only other occurrence of this word, in Luke 14:34-35: “Salt is good, but if it loses its saltiness, how can it be made salty again? It is fit neither for the soil nor for the manure pile; it is thrown out.” The same Greek word translated as “manure” in Luke 14 is “fertilizer” in this parable. It seems horse, cow and chicken manure are the best type of fertilizer.

Proper handling of manure can provide valuable plant nutrients and reduce fertilizer costs. Further, the application of livestock manure to eroded hill-tops has enabled farmers to increase yields of both small grains and grow crops on hilly land. However, some question whether or not manure is really worth the expense and labor of hauling onto the field. Manure has to be removed from feed lots and sheds, though it takes very little extra effort to spread it on the land.
http://www.ext.nodak.edu/extpubs/plantsci/crops/a1059w.htm#manure

The caretaker practically soiled his reputation, involved himself in dirt, put himself on the line and made his own life harder, messier and busier for the sake of the tree, although he did not blame himself or suffer pay-cut for it.

Conclusion: It’s been said, “Bloom where you are planted.” John the Baptist lambasted the Pharisees and Sadducees: “Produce fruit in keeping with repentance. And do not think you can say to yourselves, 'We have Abraham as our father.' ….Every tree that does not produce good fruit will be cut down and thrown into the fire” (Matt 3:8-10). Salvation is free, but it is not cheap. God did not save you to be a passive bystander, but to be an active participant, a willing volunteer, and a grateful servant. The church is not meant for one’s social networking and self-help but for Christian fellowship and formation. You have pastors, Sunday school teachers, Bible study leaders, and brothers and sisters who have contributed to your growth. Are the countless hours, lessons and sermons spent and poured on you bearing fruit? Are you aggressively blossoming, maturing and serving? Or are you wasting precious water, costly real estate and needed manpower!

Discussion Questions (Contributed by Daniel Hung):
1. What does the unfruitful fig tree in this parable refer to? (see Mt 3:8-10 and Lk 13:1-5) Why is the fig tree unfruitful?
2. The consequence of being unfruitful is to be “cut down” (vv 7,9). What does this mean? What will be the final outcome (see Lk 3:9) and what lesson does this teach us and remind us?
3. Why did the vinedresser make such a request and prepare to put in so much extra efforts to save the fig tree (v 9)? There is no ending to this parable. Do you think the fig tree will eventually bear fruit after one more year?

Reflection Question
1. Are God’s grace and mercy, judgment and punishment contradictory?
2. The Bible talks frequently about fruit bearing (e.g. Ps 1:3; Jer 17:7-8; Jn 15:1-6; Gal 5:22). How can one bear good fruit and what fruit have you borne?

Stewards of Life, Pt. 7: "Sour and Sweet"

SOUR AND SWEET (MATTHEW 21:28-32)
More than a decade ago, Robert Haft trumpeted this famous commercial to financial success: “If you paid full price, you didn't buy it at Crown Books.” Robert was the son and heir apparent of the Dart Group founder, Herbert Haft, who made his fortune in real estate and discount drug stores.

Offering discounts of 40%, Crown became a hit and gained a national following. But the elder Haft touched off a family feud when he rescinded plans to turn the reigns at the parent company, Dart, over to his son Robert and fired him. Robert the son wanted for a more open attitude to investors and a faster accession to full power. The father dismissed Robert from the chairman of Crown, ignored a 10-year employment contract and suspended his $500,000 in salary and $250,000 in bonuses a year. The feud went public, and father and son became bitter enemies. Mom protested and was also fired, and later divorced.

In the meanwhile, no one was minding the store when Borders, Barnes & Noble and Amazon muscled into Crown's market share in the early 1990s. Crown plunged from its peak of 240 stores in 1994 to its bankruptcy and liquidation in 2001.
http://articles.findarticles.com/p/articles/mi_m3092/is_n14_v37/ai_20986838

The child-parent relationship is anything but predictable, easy and controllable, especially when the child has his own mind, tongue and freedom. Jesus compares the unexpected repentance and obedience of tax collectors and prostitutes at the preaching of the gospel and his teaching to a child’s “no, but yes” answer to His offer of salvation, and the unusual resistance and opposition of the Pharisees to a “yeah, right!” attitude to the same offer.

Why is God gracious and merciful to sinners as well as saints? What are God’s terms of offer to believers and unbelievers alike?

You May Be Silly and Sensitive, But Don’t Be Stubborn
28 “What do you think? There was a man who had two sons. He went to the first and said, 'Son, go and work today in the vineyard.' 29 “'I will not,' he answered, but later he changed his mind and went. (Matt 21:28-29)

When Doris and I studied this parable, the first thing she remarked was, “You are the Number 1 son!” That I am, so I treat him with kid’s gloves!

When she predicted that I would pursue another degree, I sneered, “Why do I need another degree when I have a Master of Theology degree? It is not going to make me serve any better!” Within a year, in 1997, I headed off for a Doctor of ministry degree. When I left Southern California then for Chicago’s Trinity Evangelical Divinity School, I vouched that I would not be back. I would rather serve in the Midwest, the East, anywhere but the West. Six months later I returned to minister in Riverside, an hour east of Los Angeles. When she said I could open an e-mail account to write to her when I was away to study, again I resisted, but I did not want to offend or hurt her. In my heart, I protested, “Why in the world do people need to e-mail when they can talk by phone? It seems impersonal and insincere to me.”

Several months later, when she told me about the computer software “PC Study Bible” her brother-in-law was using, I blurted out, “Why on earth are people turning to computer software, and not their Bibles, to study the word of God?” Now I am its biggest fan and salesman and I have personally sold more than 50 copies to my preaching students in seminary. Finally, when she pestered me to join a fitness center, arguing that swimming could help strengthen my weak knees, I brushed it aside. Now she says I am obsessed with it!

The original text did not say the first son is the eldest. The first son was not the type who liked to be told what to do and when to do things by whoever around, not even, or maybe especially, by his own parent. The child’s idleness and loafing around the house was not an option to the father, but getting the son to work was like pulling teeth. The father tried very hard not to make things harder or the situation more tense than it already was by giving his son a lot of leeway. He said, “Son, go and work today in the vineyard.” The father did not order things done “right now,” “next hour,” “sometime soon” or “before long,” but “before closing.”

The child wasn’t furious but he was stubborn. The moment he heard the word “today,” he said defiantly in Greek, “Not I will.” Those two words “not” and “I will” are as defiant and as resolute a response as can be in the gospels. There is no precedent in the Bible for such a short and sharp reply in the same sentence construction. He didn’t care to argue, explain or delay. The message was clear: “I don’t care. Don’t bother me. Get someone else.” The wise father did not force or bribe the son to work.

The first son brooded, moped around, moaned and groaned for a while, but he was never bitter or grudging in his heart. He dissented and then consented, but never resented. No bust up or nasty encounter occurred. He understood his father wasn’t picking on him, exploiting free labor or giving him a hard time; he did the same to all his children. A parent has to do what a parent has to do; they have their responsibilities, roles, and reasons to get Junior off the bed, the couch, the television, the computer and video games. After a little fussing, Junior slipped into something comfortable, headed for the fields and got down to business. Already he had shrugged off and forgotten about the episode.

The first son started off with a weak “no” reply, but ended up with an un spoken “yes” response. He said “no” in his answer but “yes” by his actions. It was better late than never. He got over his attitude, got out of the house and got around to do it. The word “later” is not about time, but chronology; it means anytime after the incident, not the day’s last hour, minute, or second. Elsewhere, the word has been translated as “finally” (Matt 26:60) or “after” (Matt 4:2).

The NIV’s use of the phrase “changed his mind” is weak and inferior. The Greek is “regretted” or “repented,” the same word Matthew used for Judas’ repentance (NIV – seized with remorse). It describes feelings, not mind. However, like Judas’ repentance, this word, “metameloomai,” is not as strong as the regular word for repentance, “metanoia.” The present word means “concern” or “care.” The traditional word for “repentance” is change of mind, but the first son changed his concern, attitude, and feelings. He felt he was wrong and his father was right. He appeared stubborn but he was, in fact, a sensitive child.

You May Be Sweet and Sophisticated, But Don’t Be Selfish
30 “Then the father went to the other son and said the same thing. He answered, 'I will, sir,' but he did not go. (Matt 21:30)

One day a rich man received a letter from his son who was studying in another city. Being occupied, he asked his secretary to read it to him. The secretary, who was in a bad mood, read it in a disagreeable, impatient voice. “Father! Send me some money right away. I need a new pair of shoes and a coat.” When the father heard what his son had written, he cried out, “That lack of respect lout! How dare he write in such a disrespectful manner to his own father! He won't get a cent from me!”

A little later, when the secretary was gone, his wife entered. “Just see what kind of letter our precious son writes!” the aggrieved father remarked, handing his wife the letter. When she saw her son's handwriting her mother's heart melted and she began to read the letter aloud in the tender, supplicating voice she used at prayer, “Father! Send me some money right away. I need a new pair of shoes and a coat.”
“Well! That's different!” cried the father. “Now he's asking like a gentleman. I'll send him the money right away.”

John Wilmont said, “Before I got married I had six theories about bringing children; now I have six children and no theories.”

The second son was smoother and more sophisticated than the first. His mouth was dipped in honey or, as the Cantonese say, his mouth was rinsed in oil! He was a model child, Papa’s boy and a man of the house when he heard his father’s similar instructions. He was nothing like his brother; he made his parent’s day and pressed all the right buttons. The reply in Greek was: “Ego Kurie,” or “I, Lord.” The boy acted like he was eager and listening, almost volunteering, as if the idea was his own to begin with, but it was a ploy to throw the old man off and get him off his case and out the door. He didn’t say “in a second,” “in a minute” or “in a jiffy/moment,” but he really meant, “in a million years.” Delaying his father till the workday was done and the working hours were over was his act. He had perfected the art of sweet talk and the art of saying no the least painful way, flashing the sweetest smile, melting the coldest hearts and saying the right things. This type can talk a bird out of a tree, a client into a sale, a dead situation into life and a parent out of wits and limits. What is there not to like?

The boy wasn’t indifferent, negative or procrastinating. He was as irresistible and as likable as could be when he turned on his charm and charisma. The son was peerless as a diplomat, salesman and public relations officer, but in truth he was a spin doctor, a social problem and a con artist in the making.

Not only did the son let his father down, he let his brother down by leaving him all alone in the vineyard. The first son started off with a weak “no” reply and ended up with a wise “yes” response, but his brother began with a wholesome “yes” reply but sneaked in a willful “no” response. He wasn’t in the fields or anywhere in sight when his brother looked about, when the daylights were gone and the sun had set and when everyone had to leave. Unlike his brother, all he cared about was himself. The truth is he never intended to go, never meant what he said and never cared one bit about others – parent, sibling or worker. His yes was a no, the word “lord” (v 31) meant nothing - he was his own “lord,” and his aim was to please himself, not parent or sibling! He promised much but delivered little, gave his word and vowed his presence but left experts searching for answers and wondering what went wrong.

You May Be Saintly and Superior, But Do Not Be Self-righteous
31 “Which of the two did what his father wanted?” “The first,” they answered. Jesus said to them, “I tell you the truth, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. 32 For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him. (Matt 21:23-32)

Father O’Malley, who had been invited to show that God was on the side of the Democratic Party, found himself sitting next to a disbeliever.

“I hope you’ll forgive me for saying so, Father,” said the miscreant, opening up a conversation, “but I never go to church.”

“Why not?” asked the priest.

“Frankly, sir, the reason I don’t go is because there are so many hypocrites there.”

“That shouldn’t keep you away,” retorted the good Father, smiling blandly. “There’s always room for one more.”

Unknown to them, the hypocritical chief priest and the elders were dead, rotten and smelly inside. They had gone from bad to worse. The religious leaders had turned from rejecting John the Baptist to the use of deadly force on Jesus. They profess to love God but they plotted to kill Jesus (Matt 12:14). Jesus predicted his eventual confrontation with chief priests and the teachers of the law (Matt 20:18), who were indignant at the children’s joyous reception of Jesus in Jerusalem for the things He had done (Matt 21:15). He anticipated suffering at the hands of the elders, chief priests and teachers of the law (Matt 16:21), and betrayal into and death at the hands of the chief priests and the teachers of the law (Matt 20:18).

Worst of all, these skeptics did not see how God could bypass them for dirty rotten scoundrels. The tax collectors and the prostitutes were the whipping men and ladies in the gospels and of the chief priests and the elders. The tax collectors were the IRS of its day and the prostitutes were the worst sort of sinners; they were the least welcome in society, the scum of the earth and the lowest form of life – male and female. This is the first time they are lumped together in the Scriptures.

These social outcasts were given up by society but not by Jesus or John the Baptist, who taught teachable tax collectors not to collect more than they were required to (Luke 3:13). On the other hand, the religious leaders were self-righteous, smug and sanctimonious. They considered tax collectors and prostitutes irredeemable, beyond hope and doomed for judgment. God, nevertheless, specializes in befriending sinners (Matt 11:19), saving souls and changing lives. The proof in the pudding is the conversion of Matthew, the tax collector turned apostle (Matt 10:3) who was invited to Jesus’ inner circle and admitted into his select group.

A pastor told me: “I don’t like both sons. Even the first son’s repentance is not repentance.” True, that’s exactly Jesus’ point. He couldn’t draw regret out of the self-righteous religious leaders, never mind drawing repentance!

Conclusion: Christ Jesus came into the world to save sinners – for you and me. The Bible says, “There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one” (Rom 3:10-12). Do you know God saves us not because of anything we have done but because of his own purpose and grace (2 Tim 1:9), not because of righteous things we have done but because of his mercy? (Titus 3:5) That we are saved not by works, so that no one can boast (Eph 2:9)? Would you rather be weak and sensitive before His presence than to be sufficient and insubordinate in His eyes?

Discussion Questions (Contributed by Daniel Hung)
1. What does “changed his mind” (vv 29, 32) mean?
2. Who were “you” in verse 31 and 32 in those days? And who can they be today?
3. In God’s eyes, who are qualified to receive His salvation and to do His will?

Reflection Question
1. “Did the will of His father” (v 31) refers not only to paying lip service but taking the appropriate actions; not seeing only but believing. Do you only have “talk” but no “walk” with some of God’s will? What are your difficulties or obstacles?