Vibia Perpetua: Abundance of grace

Abundance is my word for 2018. In the 40 days between Christ’s resurrection and ascension I plan to explore this theme in church history. When I searched for the term in the Apostolic Fathers (the early writings of the Christian church), I came across this piece in which we see God pour out and “abundance of grace” on a young woman about to die for her faith.

Vibia Perpetua, was executed in the arena in Carthage on 7 March 203. The account of her martyrdom, technically a passion, has special interest as much of it was written [sections 3-10] by Perpetua herself before her death. This makes it one of the earliest pieces of writing by a Christian woman. We explore three sections below. It’s a treasure for those willing to read it.

Section [1] reveals that the Christian community had deep knowledge of the Scriptures and shows that they retold stories to glorify God and strengthen one another. Section [2] provides background about Perpetua and others enduring persecution. Section [4] gives the account of the vision Perpetua saw in her words. I conclude with brief comments and a prayer.

“[1] If ancient examples of faith kept, both testifying the grace of God and working the edification of man, have to this end been set in writing, that by their reading as though by the showing of the deeds again, God may be glorified and man strengthened; why should not new witnesses also be so set forth which likewise serve either end? Yea, for these things also shall at some time be ancient and necessary to our sons, though in their own present time (through some reverence of antiquity presumed) they are made of but slight account.

But let those take heed who judge the one power of the Holy Spirit according to the succession of times; whereas those things which are later ought for their very lateness to be thought the more eminent, according to the abundance of grace appointed for the last periods of time. For In the last days, says the Lord, I will pour my spirit upon all flesh, and their sons and daughters shall prophesy; and upon my servants and upon my handmaids I will pour forth of my spirit; and the young men shall see visions, and the old men shall dream dreams. [Acts 2:17, cf. Joel 2:28] [2] There were apprehended the young catechumens, Revocatus and Felicity his fellow servant, Saturninus and Secundulus. With them also was Vibia Perpetua, nobly born, reared in a liberal manner, wedded honorably; having a father and mother and two brothers, one of them a catechumen likewise, and a son, a child at the breast; and she herself was about twenty-two years of age. What follows here shall she tell herself; the whole order of her martyrdom as she left it written with her own hand and in her own words.

[4] Then said my brother to me: Lady my sister, you are now in high honor, even such that you might ask for a vision; and it should be shown you whether this be a passion or else a deliverance. And I, as knowing that I conversed with the Lord, for Whose sake I had suffered such things, did promise him nothing doubting; and I said: Tomorrow I will tell you. And I asked, and this was shown me.

I beheld a ladder of bronze, marvelously great, reaching up to heaven; and it was narrow, so that not more than one might go up at one time. And in the sides of the ladder were planted all manner of things of iron. There were swords there, spears, hooks, and knives; so that if any that went up took not good heed or looked not upward, he would be torn and his flesh cling to the iron. And there was right at the ladder’s foot a serpent lying, marvelously great, which lay in wait for those that would go up, and frightened them that they might not go up. Now Saturus went up first (who afterwards had of his own free will given up himself for our sakes, because it was he who had edified us; and when we were taken he had not been there).

And he came to the ladder’s head; and he turned and said: Perpetua, I await you; but see that serpent bite you not. And I said: it shall not hurt me, in the name of Jesus Christ. And from beneath the ladder, as though it feared me, it softly put forth its head; and as though I trod on the first step I trod on its head. And I went up, and I saw a very great space of garden, and in the midst a man sitting, white-headed, in shepherd’s clothing, tall milking his sheep; and standing around in white were many thousands. And he raised his head and beheld me and said to me: Welcome, child. And he cried to me, and from the curd he had from the milk he gave me as it were a morsel; and I took it with joined hands and ate it up; and all that stood around said, Amen. And at the sound of that word I awoke, yet eating I know not what of sweet.

And at once I told my brother, and we knew it should be a passion; and we began to have no hope any longer in this world.”

Acts of Perpetua and Felicitas (c. 203) translated by W.H. Shewring (London: 1931).

In modern terms, we might say Vibia Perpetua had everything going for her. Notice that section [2] states she was “nobly born, reared in a liberal manner, wedded honorably.” When you read “liberal,” think “generous.” She appears to have grown up in a Christian family, with a mother and father in her life and two brothers. She was married and had a child of her own.

But Perpetua had one thing worth more than all the world could offer, which she prized above even her family. She had deep faith in Jesus Christ. She numbered among the “catechumens,” which means she was studying the Christian faith more deeply to champion it for the next generation. The Romans targeted such people to try to stop the Christian movement.

Why cite this for the first meditation after Resurrection Sunday?

After the resurrection of Jesus Christ, may believed and suffered for it. Thankfully, we serve a generous God who gave an “abundance of grace” to the early Christians who were persecuted for their faith. He even allowed them to see visions to give them courage to exchange earthly hope for a heavenly home. The condition persists today in various parts of the world.

Wherever you live, if you are reading this piece, one of the oldest extant writing by a Christian woman, my prayer for you today is that God grants you an “abundance of grace” so that you may live out your Christian faith with all boldness with eyes fixed on Jesus so that you fear nothing, including death, and so that your generosity holds nothing back!

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When the Sabbath was over, Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus’ body. Very early on the first day of the week, just after sunrise, they were on their way to the tomb and they asked each other, “Who will roll the stone away from the entrance of the tomb?” But when they looked up, they saw that the stone, which was very large, had been rolled away. As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. “Don’t be alarmed,” he said. “You are looking for Jesus the Nazarene, who was crucified. He has risen! He is not here. See the place where they laid Him. But go, tell His disciples and Peter, ‘He is going ahead of you into Galilee. There you will see Him, just as He told you.’” Trembling and bewildered, the women went out and fled from the tomb. They said nothing to anyone, because they were afraid. Mark 16:1-8

“The desire of the women to “anoint” the body indicates that the oils were to be poured over the head. The preparations for returning to the tomb in performance of an act of piety show that the women had no expectation of an immediate resurrection of Jesus. Since in the climate of Jerusalem deterioration would occur rapidly, the visit of the women with the intention of ministering to the corpse after two nights and a day must be viewed as an expression of intense devotion…

When the women entered the burial chamber they were startled to see a young man clothed in a white robe sitting on the right side… The response of the women to the angelic presence is described by a strong word which Mark alone among the NT writers uses [exethambēthēsan meaning “they were terrified, alarmed, or frightened”]. It introduces the note of dread which is woven into the theme until it becomes the dominant motif in verse 8. Confronted with the messenger of God, the women were terrified.

The action of God is not always self-evident. For this reason it is invariably accompanied by the word of revelation, interpreting the significance of the event. The emptiness of the tomb possessed no factual value in itself. It simply raised the question, What happened to the body? God, therefore, sent His messenger to disclose the fact of the resurrection. The announcement of the angel is the crystallization point for faith… They came to anoint the body of one who was dead, but Jesus was risen from the dead!

The fact that women were the first to receive the announcement of the resurrection is significant in view of contemporary attitudes. Jewish law pronounced women ineligible as witnesses… That the news had first been delivered to women was inconvenient and troublesome to the Church for their testimony lacked value as evidence. The primitive community would not have invented this detail, which can be explained only on the ground that it was factual.”

William L. Lane in The Gospel of Mark (NICNT; Grand Rapids: Eerdmans, 1974) 585-89.

The “intense devotion” of the women is matched by incredible news, which by definition means that it was “impossible to believe” because it was so extraordinary and because it would be delivered by female witnesses. Before we consider the news, think of the identity of these three women.

Mary Magdalene had been delivered from a horrible background by Jesus. She walked with Him and supported His work from the beginning of His earthly ministry (cf. Luke 8:1-3). Mary the mother of James was there too, along with Salome, mother of James and John, who numbered among the twelve. These three women appear willing to take the risk of association with Jesus, so their act of generosity was to purchase spices to anoint His body.

So we don’t miss the gravity of the moment as presented in the Greek, Lane reminds us that the women are absolutely “terrified” to walk into the tomb and find someone alive in there. The function of the language inserts the twist that the messenger scared them to death! Everything changed in a split-second. The messenger explains what has happened. Christ is risen!

So the gift to the women with intense devotion is incredible news, again, news that would be “impossible to believe.” No wonder they departed in fear! Who would believe them? That also tells us that God sees the sacrifice of somewhat peripheral characters in the community of faith and often blesses them with treasures that have unthinkable value.

The women are instructed to spread the news to the disciples and Peter. As Mark is the Petrine gospel (dictated by Peter to Mark according ancient sources such as Eusebius, Ecclesiastical History 3.39.14-17), likely this is Peter’s way of relaying to us that He received the gift of forgiveness for denying Christ. That’s good news for anyone who has sinned and thinks God could never forgive them.

How does this all relate to generosity?

The greatest act of generosity in human history has a happy ending filled with ironic twists. The news is relayed first to women who were treated as less than equal to men in antiquity. The one who betrayed Christ is singled out to receive the good news lest he thinks he lost the privilege of numbering among the disciples. Finally, those who hear the good news are not to keep it to themselves but to share it with others. This reminds the rest of us that the greatest act of generosity we can extend to anyone both on and after Resurrection Sunday is to share the good news with them.

Go! Tell your friends and neighbors. Christ is risen!

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It was Preparation Day (that is, the day before the Sabbath). So as evening approached, Joseph of Arimathea, a prominent member of the Council, who was himself waiting for the kingdom of God, went boldly to Pilate and asked for Jesus’ body. Pilate was surprised to hear that he was already dead. Summoning the centurion, he asked him if Jesus had already died. When he learned from the centurion that it was so, he gave the body to Joseph. So Joseph bought some linen cloth, took down the body, wrapped it in the linen, and placed it in a tomb cut out of rock. Then he rolled a stone against the entrance of the tomb. Mary Magdalene and Mary the mother of Joseph saw where he was laid. Mark 15:42-47

“Joseph of Arimathea…is a respected “member of the council” and is described as a figure “looking for” the kingdom of God… He must attend to the dead body of Jesus so that the law not be offended. Mark notes that this action calls for courage… The mention of Joseph’s need for courage indicates that he is crossing the line between the governor and those governed. How will he be judged as he asks for the body of someone the Romans have executed under the title, “The King of the Jews.” The actions of Joseph, described above, portray him as a righteous Jew, giving Jesus the burial which he believed was in accordance with the law, even at some personal risk. However, at another level, the reader senses that Joseph is more than a pious Jew. This hitherto unknown character can be contrasted to the frightened and fleeing disciples. Mark portrays Joseph as doing something the disciples had feared to do: he associates himself with the crucified Jesus. But Joseph is not the focus of the passage. He asks Pilate “for the body of Jesus…” The description of the hurried burial follows… Jesus is taken down from the cross, wrapped in a newly bought linen cloth and laid in a tomb.”

Francis J. Moloney in The Gospel of Mark: A Commentary (Grand Rapids: Baker Academic, 2002) 334-35.

On Good Friday, Jesus died on the cross for our sins (as pictured above at Sacred Heart Retreat Center in Sedalia, Colorado, where my wife, Jenni, and I walked the Stations of the Sross with our neighbors, Ken and Carol Sharp, yesterday). This marked the greatest gift in all human history.

On this day we reflect on the courage of Joseph. Moloney rightly notes how the Gospel of Mark contrasts the “frightened and fleeing disciples” with Joseph who, despite the danger, “associates himself with the crucified Jesus.” Joseph displays courage, likely risks his reputation on the council, spends money purchasing the linen cloth, and orchestrates the effort to place the body of Jesus in a tomb.

May all of us courageously risk life, reputation, and money in associating with Jesus, like Joseph of Arimathea. Let us worry not what people think of us or our actions, knowing that God sees everything. We are part of the larger story of making Christ known to the world through our humble obedience.

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This service that you perform is not only supplying the needs of the Lord’s people but is also overflowing in many expressions of thanks to God. Because of the service by which you have proved yourselves, others will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else. And in their prayers for you their hearts will go out to you, because of the surpassing grace God has given you. Thanks be to God for his indescribable gift! 2 Corinthians 9:12-15

“What is “[God’s] indescribable gift” (dōrea) for which Paul offers his thanks to God? It is “the surpassing grace of God to you,” as stated in the previous verse, which has sparked a chain reaction. What began in free, unconditioned generosity has issued in thankfulness and longing in the fellowship within the “household of faith…the Israel of God,” in which there can be “neither Jew nor Greek” because “all are one in Christ Jesus” (Galatians 6:10, 16; 3:28). While the immediate context demands such an answer, a broader sweep of this passage hints that, ultimately, “God’s indescribable gift” can only be gracious Jesus Himself, who though rich, impoverished Himself to make the poor rich (2 Corinthians 8:9). Jesus Christ is the divine gift which inspires all gifts.”

Paul Barnett in The Second Epistle to the Corinthians (NICNT; Grand Rapids: Eerdmans, 1997) 448-49.

Today is known as Good Friday because “the divine gift which inspires all gifts” is the work of Jesus on the cross for us. He suffered and died, taking the penalty for our sins, in order to reconcile all who believe back into relationship with God. He impoverished Himself to make us rich. No wonder He celebrated when the widow gave out of her poverty!

When walking the dog last night during a winter storm, the gate stood out against the white sky with the snow falling. I recalled how Jesus serves as our gate, our way to life (John 14:6). And I thought further about how His work on the cross covered our sins like a blanket of snow. “Though your sins are like scarlet, they shall be as white as snow…” Isaiah 1:18.

Jenni and I plan to visit the “Stations of the Cross” today and plan to take our neighbors, Ken and Carol. Join us. Here’s a stations guide my wife, Jenni, created to aid you in thoughtful reflection. We encourage you to find a place near you with the stations to consider the suffering Jesus endured for you today. Don’t go alone, take a friend with you too!

I pray “the divine gift which inspires all gifts” sparks a “chain reaction” in your life and propels you to a life of unconditioned and gracious generosity. Father, thank you for the indescribable gift of Jesus. Teach us, by your Holy Spirit, to impoverish ourselves in order to enrich others, so that they see you as the one fueling our unconditioned and gracious generosity. Amen.

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Then Jesus asked them, “When I sent you without purse, bag or sandals, did you lack anything?” “Nothing,” they answered. He said to them, “But now if you have a purse, take it, and also a bag; and if you don’t have a sword, sell your cloak and buy one. It is written: ‘And he was numbered with the transgressors’; and I tell you that this must be fulfilled in me. Yes, what is written about me is reaching its fulfillment.” The disciples said, “See, Lord, here are two swords.” “That’s enough!” He replied. Luke 22:35-38

“Now things have changed…the adversative alla nyn (“but now”) indicates a drastic change in the times. Before, the disciples went out like “lambs surrounded by wolves” (10:3), but now it is much worse…now those who have a wallet and a travel bag are to take them, and those who have no sword are to sell clothing and buy one. Some think the sword in antiquity was “standard equipment for a traveler” and was necessary for self-defense in perilous times. Others see the command to buy as sword as “metaphorical indication of a new situation of hostility.” In favor of a metaphorical interpretation is the fact that Luke has already used “sword” in this kind of symbolic way to indicate division or hostility. Simeon tells Mary that “a sword will go through your very own soul (2:35; see also 12:49-53, which understands the “sword” of Matthew 10:34 to refer to “divisions”). Thus, the purse, bag, and sword are quasi-symbolic ways of concretizing the necessary readiness for such contingencies.”

Mikeal C. Parsons in Luke (Paideia; Grand Rapids: Baker Academic, 2015) 316.

“To conceal and carry” or “not to conceal and carry” a sword is not really the question in this Passion Week Thursday interchange between Jesus and the disciples just prior to His arrest in the Garden of Gethsemane.

These are some of His last words on stewardship.

Basically, Jesus warns that the situation will only get worse from here so we as disciples must take whatever purse, bag, or resources we have and put them to work in the spiritual battle before us.

Immediately thereafter He is arrested, tried by the nefarious nocturnal council, and then goes to the cross for us on Good Friday. Contemplate with me the significance of these instructions.

Jesus started discipleship training with a dozen guys in Luke 9:1-6 and then expanded the group to seventy in Luke 10:1-12. In those texts, Jesus sent them out with nothing to teach them God would provide.

Now, because they would soon part ways, Jesus circles back to close the teaching loop. He tells them (and us) what to do henceforth when God supplies.

As we journey to the cross and think of life after Lent, may each of us hear Jesus say this to us, “Put to work what you have on mission, and watch yourselves, as it will be a battle out there!”

I’m thinking about this today as I drive west toward Colorado with Sammy driving a 2007 Toyota Prius that my parents graciously gave us. They are moving to Florida and don’t need the second car.

I’m contemplating how we will put to work the extra car we now have on mission. Or more precisely, I asking God to whom we share wheels even as others have shared wheels with us.

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The man who had received five bags of gold went at once and put his money to work with them, and gained five bags more. So also, the one with two bags of gold gained two more. But the man who had received the one bag went off, dug a hole in the ground and hid his master’s money. After a long time the master of those servants returned and settled accounts with them. Matthew 25:16-19

“If you have talents keep not back from using them. Hoard not your wealth, waste not your time; let not your abilities rust or your influence be unused. Jesus kept not back, imitate him by being foremost in self-denials and self-sacrifices.”

Charles Haddon Spurgeon in Morning and Evening: Daily Readings (Grand Rapids: CCEL) reading for evening on 20 October.

After Jesus gives what we commonly call the Olivet Discourse (Matthew 24) on Passion Week Wednesday, Matthew wraps up Jesus’ teaching with three parables (Matthew 25): the ten virgins (Be ready!), the talents (Put the Master’s resources to work while He’s away!), and the sheep and the goats (Sheep will separate themselves from goats by their sacrificial service to needy, destitute, and undeserving people!).

Today’s Scripture reminds us that someday He will return to settle accounts. Many live like they will never have to give an account. Do you? Spurgeon exhorts each of us to “keep not back” and to “waste not your time” but to imitate the self-sacrifice of Christ. As we draw near to the cross, join me in following Him in self-denial with the use of His money.

What a privilege for Sammy and I to visit my parents in Ohio! They’ve simplified, stored up most of their resources in heaven, and soon they will depart for Florida, traveling light through life to live near my brother, David, and his wife, Joanna. Thanks, Mom and Dad, for hoarding not your wealth and setting a great example of sacrificial living for my family and so many others!

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Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices — mint, dill and cumin. But you have neglected the more important matters of the law — justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. Matthew 23:23

“The Pharisees are so scrupulous about attending to this requirement that they measure out and pay a tithe on the smallest of garden crops — such as the herbs, mind, dill, and cumin… These Jewish leaders have lost sight that the real purpose of their responsibilities to God is to bring about righteousness in this world, not simply to perpetuate religious activity and burdens.”

Michael J. Wilkins in The NIV Application Commentary: Matthew (Grand Rapids: Zondervan, 2004) 753.

In the fourth of the seven woes proclaimed to the religious leaders on Passion Week Tuesday, we see Jesus speak of the tithe. Look carefully! He is not instructing disciples; He is condemning the religious leaders for missing the point that the practice was to shape them into people of justice, mercy and faithfulness. How should this woe shape our generosity?

I would argue with Wilkins that anyone who pushes the tithe with these leaders has “lost sight of the real purpose” of the teaching, which aimed at transforming people into agents of justice, mercy and faithfulness. What should we do? We must stop focusing on how much of our money we give to God because none of it is our money! Instead, we must consider how much of God’s money we need to keep for ourselves and put the rest to work for Him. That’s what faithful stewards do!

I got home safely last night from Sioux Falls, South Dakota, and am flying to Cleveland, Ohio, today with our son, Sammy, to see some relatives and help my parents do some packing before they move to Lake Wales, Florida, to live near my brother and his wife.

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Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves. “It is written,” he said to them, “‘My house will be called a house of prayer,’ but you are making it ‘a den of robbers.'” Matthew 21:12-13

“It is the messianic King, the Son of David. He enters the temple in a confrontational mood, and His initial actions must have been perceived as the beginning of the literal revolution He was expected to bring. In the temple precincts, and especially during the major festivals, provision was made for pilgrims to purchase animals and birds for sacrifice. Money changers exchanged Roman currency for Tyrian coins, which alone could actually be used in making offerings or paying the temple tax. Jesus was not against these practices in principle, which were necessary for the functioning of the sacred cultus, but only the stationing of them in the temple area, probably in the court of the Gentiles. No comment is made on the fairness of prices or rates of exchange, which are again not Jesus’ concern. The issue simply concerns turning the temple precincts into a place of business.”

Donald A. Hagner in Matthew 14-28 (WBC 33b; Nashville: Thomas Nelson, 1995) 600.

On Passion Week Monday, Jesus cleanses the temple of the merchants and moneychangers. What just happened? The temple authorities allowed merchants and moneychangers in the precincts, likely in the name of convenience and so revenue flowed into the temple. In so doing, the focus of the square footage was lost. It was supposed to be a place of prayer for people to make their offerings and meet with God, to grow in faith and dependence on Him. With this cleansing, as Hagner reveals, Jesus closed the place of business and re-opened the place for prayer.

If Jesus visited your church or mine, would He find that we had turned local church ministry into a business or would He celebrate it as a place of prayer? It happened to the temple at the time of Jesus and happens today. If you feel that things need to be set right in your church or ministry, confront the issue like Jesus did. Head on. It might mean putting to work hoarded funds that belong to God so your church returns to a place of dependence on Him. It could be ceasing business that distracts from gospel ministry, or something else. Don’t wait for him to overturn your tables.

It’s been awesome to minister in Sioux Falls this weekend. Today I have meetings at the seminary (pictured above).

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As Jesus looked up, he saw the rich putting their gifts into the temple treasury. He also saw a poor widow put in two very small copper coins. “Truly I tell you,” he said, “this poor widow has put in more than all the others. All these people gave their gifts out of their wealth; but she out of her poverty put in all she had to live on.” Luke 21:1-4

“Observing wealthy people in the outer court putting offerings into one of the thirteen receptacles placed there for that purpose, Jesus stops as an extremely “poor” (penichros) widow approaches and casts in two “mites” (lepta), coins with the value of about a hundredth of a denarius. Hers is a very modest contribution. But Jesus makes the profound judgment that, relevant to ability, she has “put in more than all” the affluent folk who have been putting their gifts into the “treasury” (dōra tou theou), perhaps making their much larger offerings a kind of public statement. The rich men have given such as costs them little (cf. 2 Samuel 24:24 – King David’s contrary remark as he purchased the threshing floor that was to become the site of Solomon’s Temple [“No, I insist on paying you for it. I will not sacrifice to the Lord my God burnt offerings that cost me nothing.”]); the widow, out of her near destitute penury, has given essentially what she had to live on. Her gift costs her not less than all she had.”

David Lyle Jeffrey in Luke (BTCB; Grand Rapids: Baker, 2012) 242.

I am blessed by the sweet and abundant hospitality of Randell and Linda Beck, faithful meditations readers, with whom I am lodging in Sioux Falls. In my preaching today at Oak Hills Baptist Church, in addition to teaching from the triumphal entry text (cf. Luke 19:28-40), I will teach from this text about giving which Luke locates during the passion week. Humor me for a quick Greek lesson so you can get a glimpse of the little old lady whose giving Jesus celebrates.

She’s penichros, which means “subsistence poor,” in contrast to ptōchos, which means “destitute poor.” In modern terms, she’s the greeter at Walmart who heads off to work, gets her meager paycheck, buys groceries to live, walks home, gets a ride to church, and after her bills her paid has two pennies to rub together and gives them to Jesus. Get the picture? In modernity, she’s the last person you’d think would put in all she has.

She knows something that many never learn. Before I tell you, hang with me for another point. With this remark celebrating the sacrifice of the widow, Jesus, also known as the Son of David, echoes King David’s statement that he would not give a gift that would not cost him. He insisted that his sacrifice cost him! King David modeled sacrifice, and soon, on the cross, so will the Son of David. What did David and the widow know that the rest of us need to learn? 

I can hear David saying it to himself by a stream. The Lord is my shepherd, I have everything I need. Likely the widow said it another way. God takes better care of me than I can. Jesus sees everyone’s giving and celebrates sacrifice. David would not give a gift without sacrifice. For the widow, “Her gift costs her not less than all she had.” What does your giving cost you? What could be more important than what Jesus thinks of your giving?

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After Jesus had said this, He went on ahead, going up to Jerusalem. As He approached Bethphage and Bethany at the hill called the Mount of Olives, He sent two of His disciples, saying to them, “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’” Luke 19:28-31

“By this time Jesus was extremely well known. Everyone coming to Jerusalem for Passover had heard of Him, and for a time, the popular mood was favorable toward Him. “The Lord needs it” was all the disciples had to say, and the colt’s owners gladly turned their animal over to them.

Jesus had walked all the way from Galilee, so this switch to riding a colt the last mile into Jerusalem was a deliberate gesture, filled with meaning for the Jews. The specification that this be a colt that has never been ridden is significant in light of the ancient rule that only animals that had not be used for ordinary purposes were appropriate for sacred purposes…

The two disciples did as they were told, and found the colt exactly as they were told. As Jesus had warned them, they were indeed asked by the owners why they were taking the colt. Donkeys and colts were valuable; what the disciples did amounted to coming along and taking someone’s car. But they said what Jesus told them to say…

The disciples then threw their cloaks over the colt, making a seat for Jesus. With this act of entering Jerusalem on a donkey’s colt, Jesus was fulfilling prophecy and affirming His messianic royalty [cf. Zechariah 9:9]. He came in royal fashion, not as a warring king on a horse or in a chariot, but as a gentle and peaceable king on a donkey’s colt.”

Grant Osborne in Luke (LABC; Carol Stream: Tyndale House, 1998) 440-41.

This morning I fly to Sioux Falls, South Dakota, and head to Sioux Falls Seminary for a few days. I cannot say enough good things about their president, Greg Henson, who is a dear friend, and the Kairos Project, that enables students to remain wherever they live to study and pursue a degree rather than uproot to go to seminary.

Tomorrow I’ve been invited to preach at Oak Hills Baptist Church as part of their “Following Jesus” series. My talk is called, “Will we be open-handed and generous with money and possessions?” from Luke 19:28-40; 21:1-4. Today’s Scripture contains the first point of my message.

Jesus supplies what His disciples need to honor Him for who He is! Let’s focus on the unridden state of the colt. As Osborne rightly notes, “only animals that had not be used for ordinary purposes were appropriate for sacred purposes.” Think of it as saving something for a special occasion. Have you ever done that? 

The statement “The Lord needs it” does not so much imply that we serve a deficient God who depends on us to supply. He Himself is the Lord and owner of all we possess. Thus, it suggests than each of us as stewards must release what the Lord has supplied for Him to be glorified. Whatever you have saved up, release it to Jesus. The Lord needs it!

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