Greed Isn't Good

There are many ways to fall into greed. Watch out for them, because they will kill you faster than any doctrinal error. (Luke 12:15)

Greed is the entrepreneur who saves for his future, but doesn’t give to the poor. (Luke 12:16-20)

Greed is the wealthy man who steps over the homeless daily without giving them a thought. (Luke 16:19-21)

Greed is focusing on theology and not on creating justice or giving mercy to those who need it. (Matthew 23:23)

Greed is collecting money instead of relationships that will open the door to God’s kingdom. (Luke 16:9)

Greed is making excuses when a poor person asks you for help. (I John 3:17).

It is anytime you keep for yourself instead of giving to someone who is worse off than you. (Luke 12:33)

Greed isn’t good. Greed kills.

Did Jesus Beat Up the Rich?

It must be admitted, as we saw in the last post, Jesus was a little tough on the rich.  And it did seem to be a little sweeping.  Why did Jesus and James seem to be so hard on this particular social class?  I mean, did they do something so wrong?  And to thoroughly condemn them seems to be a bit excessive. 

            There is a definitive reason for this that can be described in four points:

1. God commands the wealthy to use their wealth for the poor

This is a consistent ethic throughout the Scripture, as we have seen above.  There are three main sections of Hebrew Scripture: The Law, The Prophets and the Writings.  The Law commands loans and alms to be given to the poor.63  The Prophets command the poor to be assisted or God would not bless them.64  The Writings speak of the dangers that happen to the wealthy if they do not give to the poor. 65  This is not a minor theme, nor is it easily ignored.  This does not mean that the majority of Bible teachers do not have on their blinders, looking only at their theological focus, but it is clearly at the heart of loving one’s neighbor in the OT.

2. Jesus is prophetically commanding an ethic of love

Jesus is not so much establishing a new law, as he is interpreting the Mosaic Law through the rose-colored lens of acting for the benefit of everyone.⁶⁶  And Jesus’ ethic is not based in the realm of emotions, but in bold action.  Part of this action, an aspect that Jesus repeats a few times, is the need of the wealthy to give of what they have to the poor.  Jesus isn’t erasing the old Law and simply writing his own over the stone tablets—he is simply re-commanding what is already a part of God’s ethic.  This is so much so that Abraham, in one of Jesus’ parables, stated that the wealthy giving to the poor was so clearly commanded in “Moses and the Prophets:” that it should be obvious to everyone.⁶⁷

3. The wealthy only occasionally give to the poor

The command of God was not being obeyed by the wealthy.  Surely, some wealthy gave the occasional alms, and a few would assist their poor relatives.  But the heart of the command was being ignored.  Beggars lined the street, and many poor languished and suffered for their poverty.  All the while, the wealthy not only ignored them, but they condemned them.  “They must be judged by God.”  “Repent and get right with God and you will have what you need!”  Instead of the poor being assisted by the wealthy, they were ostracized by them.

4. The wealthy are judged by God

Jesus makes it clear that there are wealthy who are righteous, a part of God’s people.  But these are the wealthy who surrender their wealth, not keeping it for themselves.⁶⁸  The wealthy are to remember that their wealth is not their own, but loaned to them by their Banker, God.  When God gave them the loan, He said, “You are to give any excess you have to the poor and needy—do not keep it for yourself.”  But the wealthy ignored their Banker and used the money for themselves.  The Banker kept an eye on the accounts, until finally an accounting day came—and the Banker took back everything he had given, and more.  The wealthy are not God’s favorites.  They have been blessed by God, but that blessing comes with a condition—use the blessing for the benefit of those who most need it. ⁶⁹

Jesus was not interested in "beating up" the wealthy.  Rather, he was calling them to repent of keeping their wealth for their own power, but instead to give it to those who need it the most.  He is not saying this because he dislikes wealthy people, but because he loves them and he wants to see them have all the blessings of God.  When Jesus said that he came to "seek and save the lost" it was in the context of him convincing a wealthy man to surrender his wealth to the poor. 70

Wealth (just like fame and power) is not actually a blessing for Christians, but in reality a test.  It is a test to see if one would use the wealth as God sees fit, or would use it as the world sees fit—to increase one’s power, comfort or wealth, or to surrender it to those who need it most.  C.S. Lewis passed the test (he gave the majority of his wealth to charity, choosing to live on a limited income).  Rick Warrens passed the test (he gives more than 90% of his wealth to charity, going to the poorest in the world).  Mother Theresa famously passed the test, surrendering her life for the poor.

            I mention these exceptions, although they are rare.  The far majority of Christians who face this hardest of all tests fail miserably.  They make excuses why they should use their wealth for themselves.  They make excuses not to give to the poor.  In this way, the wealthy have become disfavored and rejected by God.  And so Jesus and James and others in the New Testament have harsh words to say to them.  Because their wealth they spend on themselves is not a sign of God’s blessing, but rather of their disobedience and arrogance.  Of their failure.

Notes

63. e.g. Deuteronomy 15:4-11

64. e.g. Jeremiah 5:28-29

65. e.g. Psalm 41:1-3; Proverbs 21:13

66. This is the point of the “You have heard it said” section of the Sermon on the Mount in Matthew 5.  Each law or interpretation of the law is re-interpreted by the command “Love your neighbor as yourself.”  Then Jesus wraps up by saying that only the leaders who obey the love command are to be listened to, the rest are false prophets (Matthew 7:12-23).

67. Luke 16:19-31, esp. v. 29

68. Mark 10:21-25; Luke 19:1-10.  It is interesting that Job and Abraham are often given as examples of people who were wealthy but named righteous before God.  It is clear in Scripture that part of the reason they were righteous is because they generously gave to the poor and immigrants. Genesis 18:2-8; Job 29:11-16.

69. Luke 16 is the primary focus for this understanding.  In the parable of the unrighteous steward, Jesus interprets as a person using money that was not his own to make friends of the poor so he would be helped when he was poorer than they.  Jesus also in that chapter, uses the example of the rich man who didn’t help Lazarus, a destitute beggar at the rich man’s gates, and so was brutally punished in the afterlife.

70. Luke 19:1-10

A Dangerous Book

A rich man's wealth is his strong city, And like a high wall in his own imagination.

The sleep of the working man is pleasant, whether he eats little or much; but the full stomach of the rich man does not allow him to sleep.

The rich man is wise in his own eyes, But the poor who has understanding sees through him.

Proverbs of Ancient Hebrew writings, also known as Proverbs 18:11; Ecclesiastes 5:12; and Proverbs 28:11

Good morning, my brothers.  I am honored that you have chosen me to speak to you, the All-Wealthy Fathers Under Liberty,  for I have been concerned about our plight for some time.  We have been subjected to oppression long enough! (Cheers in the crowd.)  I was shocked last week to hear Brother Steven’s speech on hate crime in motion pictures.  Up until this point, I have enjoyed the James Bond movies—but no more.  Now I understand that they are simply anti-rich propaganda, intended to throw suspicion upon the good brothers who have worked hard to obtain their wealth.  How dare they make Dr. No or the other villains wealthy?  All of them?  Clearly, just as our brother has pointed out, it is simple prejudice and jealousy! (More cheers.)  I thank Brother Arnold for his insider’s view and especially for his work in banning these films, as well as any others which portray the wealthy according to stereotypes, instead of the truly honorable men we are.  Let the media put the specter of suspicion where it belongs—on the government and the poor!  (More cheers.)  Let us bring back more wholesome programming, such as Schindler’s List and The Millionaire! (More cheers.)

            As serious as the prejudice found in movies is, there is yet another, more insidious cultural influence that we must be concerned about.  Movies and magazines, television and newspapers, and, of course, the internet—all have their various forms of prejudice and oppression against the rich and all need to be influenced, such as our Brother Rupert, Brother Ted and Brother Bill have done.  But there is another, greater influence that has been all but overlooked.  There is a medium that has been influential, not just for decades, a century or a century and a half, but for millennia!  It has been used by the enemies of the rich, oppressing us and destroying us since time immemorial!  It is the cause of many of the wars against the rich—The Lombard uprising of the 1400s in England, the Thirty Years War in Germany in the 1500s, and it is still used as a primary inspiration of the Marxists in Latin America today!  And while you may think that these events are too out of touch with our current structure, I need to inform you that this medium—this dangerous piece of literature—is in the majority of homes in the United States.  Right now.  And many of you have read this book, yea, even quoted this book.  By now, you have probably guessed what I am speaking about, but you dare not say its name, nor even think it.  Yes, that’s right, I am speaking of the Bible—the New Testament in particular. 

            Perhaps some of you are ready to stand up and speak against me now, because I am speaking ill of a book that you hold so dear.  Perhaps some are ready to walk out on me, because much of your wealth—the very reason you are here—has come in part because of your talent in speaking on this particular book.  I do not begrudge your use of it, Brothers—especially our dear Brother Robert and Brother Benny.  I appreciate your skill and tact in opening this book and carefully directing the thoughts of those who read it.  You religious leaders have been essential to our cause, and our most important supporters!  You have succeeded to make wealth popular and important among your people with greater success than any of us have!  We thank you for your work! (Scattered clapping throughout the hall.)  But we must also recognize how dangerous this book is.

            The Bible is a complex and multi-faceted piece of literature.  It is sixty-six different books, written by a variety of authors over at least a thousand years.  Their perspectives vary, as do the issues they discuss.  With this, there is much for anyone to expound upon with safety.  There are examples of wealthy people who are heroes in this collection of scrolls—Abraham, Jacob, Boaz, Job, Solomon and Esther.  However, even these are marginal victories.  Abraham and Job are seen as righteous, not because of their wealth, but because of their generosity, faith and sacrifice.  Boaz is righteous for assisting a poor, illegal immigrant.  Solomon is famous for his wisdom, but ultimately rejected for his disobedience of God’s law and idolatry. Esther is of an oppressed racial minority, which is the real focus of her story.  And Jacob is displayed as obtaining his wealth through deceit and the power of God, and suffering greatly in his later life because of his trickery early in his life. 

            In the Old Testament, where all of these stories take place, there are dangerous themes that crop up now and again.   We have a sympathetic woman, gaining a child after praying for so many years, saying, “The weapons of the powerful are cast down and the weak take up strength.”⁴⁷   One of the many psalmists say, “Better is the little of the righteous than the wealth of the wicked.”⁴⁸  In the book of Proverbs it says, “Give me neither poverty nor wealth, lest I become arrogant and say, ‘Who is God?’”⁴⁹  Another psalmist says, “These are the wicked who have increased in wealth.” ⁵⁰

            In the prophets of the Old Testament, the danger to us increases.  Ezekiel says that the sins of Sodom is that the city was wealthy and arrogant, refusing to help the poor and needy.⁵¹  Jeremiah says that the wealthy in his day became so because of deceit.⁵²  Micah claims that the rich of his day were “full of violence”.⁵³  Of course, this is blatant prejudice, painting all the wealthy with the same stroke. 

Nevertheless, the Old Testament is not problematic overall.  None of these passages must be thought of as speaking of the rich in general.  While there seems to be a theme—especially that of obtaining wealth through violence and deceit—it is not consistent, and we can avoid such pitfalls by our Bible-brokers speaking of these cases as being rare, while most wealthy are good and right before God.

            The real problem comes in the New Testament.  This is a revolutionary text, and I do not mean that positively.  It is speaking from the perspective of the disorderly elements of society, those that disrupt the proper flow of economics and authority.  As many of us well know, it is within this tome of subversive writers that we have a few passages that support the lower classes being in submission to the upper classes—and this is as it should be.  However, it is always spoken of in the context of the upper classes oppressing and harming the lower classes.  The New Testament has nothing good to say about us, brothers. 

           Let us take, for example, a brief letter to various churches, written by the brother or cousin of Jesus, James-- or perhaps by his students.  James was an important figure in the early church and his word was considered law by many groups of this fledgling— but revolutionary— religious movement.  He had much to say about us, my brothers—and none of it was good.  Listen to this: “The poor brother should be glad for his high position, and the wealthy should be glad for his lowly position, for even as a flower in bloom will soon fade and become ugly, so will the rich man fade away in the midst of his pursuit of wealth.”⁵⁴  Again, listen to this: “God chose the poor of this world to be rich in faith… but it is the wealthy that drag you into court and oppress you.”⁵⁵  (A few gasps in the midst of a shocked silence.)  But this is not all.  This so-called “just” James dares to make yet another, more horrible, even more prejudicial remark.  This is difficult for me to read, and it is extremely shocking, so please be prepared for it:  “Weep and howl, you rich, for your miseries are coming upon you.  Your riches have rotted and your garments are destroyed.  Your gold and silver have rusted, and its rust is a witness against you in God’s judgment.  The laborers you have hired are crying out against you for you have withheld their wages and it will be heard by the Lord of the harvest.  You have lived… luxuriously on earth…”  I’m sorry, I’m trying… “and you have… fattened yourself for the day of slaughter.”⁵⁶  (Stunned silence fills the hall.)

            I hope you are outraged as much as I am.  This is blatant hate speech.  It is more forthrightly prejudiced against us than almost anything I have ever heard or read, except perhaps that despicable song by Aerosmith.   And if it was only in the letter of James—which our Brother Martin Luther called a “right straw epistle”—then perhaps it could be bearable.  The book is small, it could be avoided.

 But who can avoid Jesus?  Yet Jesus says, “Woe to you who are rich for you have already received your comfort!  Woe to you who are well fed, for you shall go hungry!  Woe to you who are entertained now, for you shall weep!”⁵⁷  It is Jesus who says, “No one can serve two masters, either he will love the one and hate the other.  No one can serve both God and wealth.”⁵⁸  It is Jesus who says, “Sell all your possessions and give to the poor, and then you will have treasure in heaven.”⁵⁹  It is Jesus who says, “None of you can be my disciple unless you renounce all of your possessions.”⁶⁰  It is Jesus who says, “You say ‘I am wealthy, I have need of nothing,’ but you do not see that you are poor and blind and wretched and miserable and naked.” ⁶¹

Clear lies, all of them!  Our God could not despise us, who has blessed us so?

Do you not see?  The real enemy of our cause in this so-called Holy Writ is not James, but Jesus himself.  It is Jesus that enacted the change that turned the Bible from a humble critic of the excess of the unrighteous rich to an attack on all of us!  These terrible, poor-loving, deceptive words, in blatant opposition to the equality of rich men everywhere were spoken by the founder of the Jesus movement himself!   I know that many of you scholars might be saying, “Well, Jesus may not have said that,” or, “there are certainly other interpretations.”  Of course there are.  Of course there are doubts.  But the clear reading of the text is impossible to deny when brought all together. 

Allow me to repeat a couple main points.  This book is dangerous.  It works directly against our cause, and influences the simple minded to be prejudiced against the wealthy.  Secondly, this book is in the majority of American homes!  There are people who read from this book daily!  Worst of all, there are many who actually believe this book to be God’s own Word and so might very well believe what it says. 

Now, we know, Brothers, that God supports us and our cause—let there be no question about that.  God has granted us our wealth and so wants us to rule the world and influence the people with it.  And so God has given us a commission—we must subvert the clear meaning of this book.  It is a book filled with despicable lies that will tear down the fabric of our very society.  And so we must continue the work accomplished so boldly by our forefather Thomas Jefferson.⁶²  We must discourage the reading of this book as much as possible.  If the masses are to read anything, let them read the relatively safe Old Testament. 

Even better, we must follow in the ways of our Muslim brothers and claim through our media that both New and Old Testaments have been superseded by greater, better, teaching.  The best, most popular teaching are the new ethics based upon scientific principles.  This allows us to support an ethics that are based on positive, capitalistic principles.  In this way, the hate speech may be muted, and we will regain our former glory and honor that we deserve to have. 

I see my time is up.  Thank you for your apt attention, brothers.  (Wild applause breaks out.)

Did Jesus Beat Up the Rich?

It must be admitted, as we saw in the last post, Jesus was a little tough on the rich.  And it did seem to be a little sweeping.  Why did Jesus and James seem to be so hard on this particular social class?  I mean, did they do something so wrong?  And to thoroughly condemn them seems to be a bit excessive. 

            There is a definitive reason for this that can be described in four points:

1. God commands the wealthy to use their wealth for the poor

This is a consistent ethic throughout the Scripture, as we have seen above.  There are three main sections of Hebrew Scripture: The Law, The Prophets and the Writings.  The Law commands loans and alms to be given to the poor.63  The Prophets command the poor to be assisted or God would not bless them.64  The Writings speak of the dangers that happen to the wealthy if they do not give to the poor. 65  This is not a minor theme, nor is it easily ignored.  This does not mean that the majority of Bible teachers do not have on their blinders, looking only at their theological focus, but it is clearly at the heart of loving one’s neighbor in the OT.

2. Jesus is prophetically commanding an ethic of love

Jesus is not so much establishing a new law, as he is interpreting the Mosaic Law through the rose-colored lens of acting for the benefit of everyone.⁶⁶  And Jesus’ ethic is not based in the realm of emotions, but in bold action.  Part of this action, an aspect that Jesus repeats a few times, is the need of the wealthy to give of what they have to the poor.  Jesus isn’t erasing the old Law and simply writing his own over the stone tablets—he is simply re-commanding what is already a part of God’s ethic.  This is so much so that Abraham, in one of Jesus’ parables, stated that the wealthy giving to the poor was so clearly commanded in “Moses and the Prophets:” that it should be obvious to everyone.⁶⁷

3. The wealthy only occasionally give to the poor

The command of God was not being obeyed by the wealthy.  Surely, some wealthy gave the occasional alms, and a few would assist their poor relatives.  But the heart of the command was being ignored.  Beggars lined the street, and many poor languished and suffered for their poverty.  All the while, the wealthy not only ignored them, but they condemned them.  “They must be judged by God.”  “Repent and get right with God and you will have what you need!”  Instead of the poor being assisted by the wealthy, they were ostracized by them.

4. The wealthy are judged by God

Jesus makes it clear that there are wealthy who are righteous, a part of God’s people.  But these are the wealthy who surrender their wealth, not keeping it for themselves.⁶⁸  The wealthy are to remember that their wealth is not their own, but loaned to them by their Banker, God.  When God gave them the loan, He said, “You are to give any excess you have to the poor and needy—do not keep it for yourself.”  But the wealthy ignored their Banker and used the money for themselves.  The Banker kept an eye on the accounts, until finally an accounting day came—and the Banker took back everything he had given, and more.  The wealthy are not God’s favorites.  They have been blessed by God, but that blessing comes with a condition—use the blessing for the benefit of those who most need it. ⁶⁹

Jesus was not interested in "beating up" the wealthy.  Rather, he was calling them to repent of keeping their wealth for their own power, but instead to give it to those who need it the most.  He is not saying this because he dislikes wealthy people, but because he loves them and he wants to see them have all the blessings of God.  When Jesus said that he came to "seek and save the lost" it was in the context of him convincing a wealthy man to surrender his wealth to the poor. 70

Wealth (just like fame and power) is not actually a blessing for Christians, but in reality a test.  It is a test to see if one would use the wealth as God sees fit, or would use it as the world sees fit—to increase one’s power, comfort or wealth, or to surrender it to those who need it most.  C.S. Lewis passed the test (he gave the majority of his wealth to charity, choosing to live on a limited income).  Rick Warrens passed the test (he gives more than 90% of his wealth to charity, going to the poorest in the world).  Mother Theresa famously passed the test, surrendering her life for the poor.

            I mention these exceptions, although they are rare.  The far majority of Christians who face this hardest of all tests fail miserably.  They make excuses why they should use their wealth for themselves.  They make excuses not to give to the poor.  In this way, the wealthy have become disfavored and rejected by God.  And so Jesus and James and others in the New Testament have harsh words to say to them.  Because their wealth they spend on themselves is not a sign of God’s blessing, but rather of their disobedience and arrogance.  Of their failure.

Notes

63. e.g. Deuteronomy 15:4-11

64. e.g. Jeremiah 5:28-29

65. e.g. Psalm 41:1-3; Proverbs 21:13

66. This is the point of the “You have heard it said” section of the Sermon on the Mount in Matthew 5.  Each law or interpretation of the law is re-interpreted by the command “Love your neighbor as yourself.”  Then Jesus wraps up by saying that only the leaders who obey the love command are to be listened to, the rest are false prophets (Matthew 7:12-23).

67. Luke 16:19-31, esp. v. 29

68. Mark 10:21-25; Luke 19:1-10.  It is interesting that Job and Abraham are often given as examples of people who were wealthy but named righteous before God.  It is clear in Scripture that part of the reason they were righteous is because they generously gave to the poor and immigrants. Genesis 18:2-8; Job 29:11-16.

69. Luke 16 is the primary focus for this understanding.  In the parable of the unrighteous steward, Jesus interprets as a person using money that was not his own to make friends of the poor so he would be helped when he was poorer than they.  Jesus also in that chapter, uses the example of the rich man who didn’t help Lazarus, a destitute beggar at the rich man’s gates, and so was brutally punished in the afterlife.

70. Luke 19:1-10

Jesus and the Rich

Jesus was determined to go to Jerusalem.  He was going there to proclaim his authority over the city, but also to be killed by the leaders.  Nevertheless, he made it clear that he was heading toward Jerusalem.  Some of the Samaritans, who thought the temple in Jerusalem was not of God, was angry at Jesus because of his focus on the city, but Jesus ignored them.  Every step drew him closer to the cross, and he called everyone who followed him to take up a cross for themselves.

As Jesus was walking to Jerusalem, a young man stopped him and asked a question, “Good Teacher, what do I have to do to gain eternal life—to enter God’s kingdom?”  It seemed at first that the man was just trying to test Jesus so Jesus said, “Don’t flatter me.  Only God is ‘good.’  And as far as your question goes, everyone knows how to have eternal life, you don’t need to ask me about that.  Follow the commands from God—Don’t commit adultery, don’t bear false witness, honor your father and mother—you know all that.”

            The young man replied, “Yes, I know all that.  I have been keeping these commands all of my life.  Are you telling me that there isn’t anything more?”  Jesus then saw that the man was sincere and he desired to help him in any way he could, “If you want to be sure of God’s kingdom, then do this—sell off everything you have, then take that money and give it all to the poor.  At that point, your reward in heaven is guaranteed.  Once you’ve done that, follow me.  I am going to the cross, and anyone who would come after me must deny themselves, take up their cross and follow me.  Come.” 

            However, the young man walked away in mourning because he had many possessions and to get rid of them all was very difficult.  He didn’t know he could do it.  Watching the man, Jesus mentioned to his disciples, “It is very hard for a rich man to enter into God’s kingdom.”  The disciples were surprised at this, so Jesus said, “Are you surprised?  It is so hard for a rich man to enter into God’s kingdom, that it would be easier for me to take a camel and put it through a needle’s eye than to get a rich man into God’s kingdom.”  The disciples were shocked and said, “Then can no one be saved?  Can no one enter into God’s kingdom?”  Jesus nodded and said, “It is just about impossible.  But the things that are impossible for people are more than possible if God is with you.” 

Peter's boat, still at the Sea of Galilee

            Peter, though, thought about what Jesus said to the wealthy man and asked, “Lord?  You told that man to sell his possessions and give to the poor.  But we didn’t sell our possessions.  We left them, yes, but they are still sitting there waiting for us.  And I had no intention of selling them.  Will we gain God’s kingdom?”

            Jesus replied, “Don’t worry, Peter.  Anyone who gives up what they have for me and for the gospel—whether it be their family, their homes, their land or their job—will gain more, much more.  Those who surrender all for me will gain more family, more homes, more land and more work—and more persecutions.  And in the end, they will gain eternal life.”

            A little while later, Jesus was travelling through Jericho on his way to Jerusalem.  As he was passing through, a huge crowd surrounded him, blocking the streets.  There was a very wealthy man in Jericho named Zaccheus.  He was a chief tax collector of the Romans, and that and his wealth indicated that he had cheated money out of his fellow Jews.  Because of this, he was ostracized by all of his people, they wouldn’t even go to his house or greet him. 

            Zaccheus, however, greatly desired to be right with God.  And he figured that Jesus was one of the last chances he had to repent and make peace with God.  So Zaccheus tried to get through the crowd to meet Jesus.  But he was so short, no one even noticed he was trying to get through.  Frustrated, Zaccheus decided that even if he had to look foolish, he would meet Jesus.  So Zaccheus went ahead of the crowd and climbed a tree, and then waited for Jesus to pass it. 

            As the crowd passed, they laughed at him, but Zaccheus didn’t care.  One of those from Jericho whispered to Jesus, “This is Zaccheus, the chief tax collector of Jericho.”  That was all Jesus needed to know.  He said, “Come down Zaccheus.  I need to stay at your house today.”  Zaccheus thought that was great—he was finally having the change to make his life right with God.  But some others didn’t think it was great.  They said, “Doesn’t he know what a terrible sinner this man is?  Why is he even talking to him?”

            Zaccheus heard the accusation and said, “I say that beginning today I will give half of what I make to the poor.  And on top of that, I will do just as Moses’ law commands and give back four times as much to anyone whom I have stolen from.”  Jesus was impressed and said, “You see—today Zaccheus has come back from sin and is once again a child of Abraham.  For the Son of Man came to seek and save that which was lost.”

What Jesus Really Meant

What Jesus meant when he quoted Isaiah 61 and then said, "Today this scripture is fulfilled in your hearing."

"The land is not to be exploited anymore,
slaves are to be freed,
debts are to be paid,
capital unjustly gained is to be redistributed.
Any political, economic, social or religious structures that perpetuate exploitation must be changed to create a society committed to the reversal of the plight of
the poor (meaning the material poor),
the captives (meaning the dregs),
the blind (meaning the blind)
and the oppressed (meaning the victims).
The provisions of the Jubilee are not spiritual consolation prizes for those who fail to make it here and now, they are specific descriptions of what the here and now is already in process of becoming."
-Robert McAfree Brown, from Unexpected News: Reading the Bible with Third World Eyes

The Good and Bad News of Jesus

Here are some quotes from Walter Pilgrim's Good News to the Poor. This book is, in my opinion, the best book about Jesus' view of the poor and rich written yet, second only to John Chrysostom's sermons to the rich in scope and message. Why is this book out of print? We should all be studying this book in our churches.


The gospel of Mark’s “original intent was not that of a warning to the rich but as a word of promise and hope to the poor. It said something like this, ‘You who are least in the eyes of others and by the measure of earthly standards have the least, you will be abundantly blessed in the age to come.” The coming of God’s kingdom meant the end to their lowly status and God’s vindication of their cause.”

For the anawim, “the social and political life-settings are still there. The situations of distress are still those of literal poverty, persecution, oppression, affliction and the like. The anawim are truly the victims of life and their enemies are powerful and well-to-do. What makes them anawim, is the fact that their hope is in God and their cries reach out to Yahweh with confidence in His promised deliverance.”

“The Lucan birth narratives present the opening drama of a God who puts down the mighty and the rich from their positions of eminence and raises up those of low degree. In these stories the revelation of the new age begun in Jesus Christ is given to the poor and the lowly, as well as the pious and the not so pious…. Luke is here already anticipating the good news to the poor embodied in Jesus’ ministry throughout his Gospel.”

“Jesus’ acceptance of [sinners] into his fellowship points to his creation of a new community of those who were formerly on the outs with God and with other people. In this sense ‘the first will be last and the last first’ and God’s promised eschatological reversal for the poor has already become a reality in the ministry of Jesus.”

About the parable of the Rich Man and Lazarus (Luke 16):
“How could anyone hear the vivid descriptions of the gross discrepancy in social conditions as anything other than a devastating critique against the rich who exploit the poor and live in social luxury, unmindful of the dying beggars at their gate? Moreover, God’s decisive siding with ths poor is not only alluded to in the name Lazarus, i.e., God helps, but in the great reversal which brings moral judgment. For the rich man is not just deprived of his possessions, he is punished (vv. 23-24), while Lazarus enjoys the eschatological blessings of the faithful elect. Hence we conclude that it is not just the great social inequality which results in judgment or blessing, but also the way of life associated with both…. The emphasis on the great disparity between the rich and poor raises the question acutely whether the rich as rich can avoid the eschatological reversal in the coming age.”

“Luke addressed himself to the rich Christians in his day. He does not insist that they give up all their possessions, nor does he require an elimination of all economic differences in the community. But Luke does say this to the rich Christians: ‘Your abundance and the poverty of other Christians are not in accordance with God’s will or with the spirit of Jesus. You must relinquish your abundance for the sake of the poor and work toward greater economic equality…’ ”

What Does God Want Me To Do With My Money?

Often, this is the last question we want to ask. Our money is ours! We should be able to do with it what we want. This is what our society teaches us and how everyone acts—whether Christian or not.

Money is serious business
However, whether we have a whole lot of money, or whether we have a little, how we use our money will determine how God will use us. (Luke 16:10-12) And if we use our money without regard to God’s desire, then we will certainly not receive God’s salvation, no matter how holy we are in other areas (Matthew 6:24; Mark 10:17-21; Luke 12:33-34). How we use our money indicates whether we really have faith in God or not.

We do not need money, we need God
Money will not meet our needs. We can’t eat or drink money. Money will not shelter us from rain. Money will not give us pleasure. Money is just a means to an end. We need food and drink. We need a roof over our heads. We need companionship and security. Money can be used to give us some of these things, but we don’t really need it. All good things come from God, and so he is the one we should seek. (James 1:17) Do not focus on money—focus on God (Luke 16:13). He is the one who will meet our needs, and he is the one who teaches us what to do with what we have (Matthew 6:25-33).

Money is not ours
The first thing we need to realize is that our money is not actually ours. Perhaps we have worked for it, or it was given to us, but nothing we have is actually ours. It is all God’s. “The earth is the Lord’s and everything in it.” Psalm 24:1. We do not own anything—rather, we care for it for God’s sake. God has placed things in our care, and we are to use all these things in accordance with God’s instruction, for it is all His.

We are to use money to build God’s kingdom
If we are committed to Jesus, then we have surrendered everything we have to his use—our relationships, our possessions, our labor, and our money (Luke 14:25-33). They no longer belong to us, but to Jesus. And Jesus tells us that to use our resources in his way is to build up God’s kingdom and to increase our righteousness in God’s kingdom (Matthew 6:33). Nothing else should be so important. And whatever is important to us is what we will use all of our resources on (Luke 12:34).
We are not to think that paying for an elaborate building or establishing things in the here-and-now will build up God’s kingdom. Tangible things and buildings and collections of books or CDs or videos will not build God’s kingdom. Rather, it is people that will survive to be in God’s kingdom. Political entities and nice cars will all be destroyed. God’s kingdom is built by giving to people and their needs (Luke 12:33-34; Luke 16:9; Acts 4:34-35).

What Not To Do With Money

Do not increase your debt
Even if you are looking to meet your needs, do not increase your debt. Try to rely on God’s people, not on those who will charge you interest and cause you difficulties. (Romans 13:8)

Do not build up your life on earth
It is pointless to increase our possessions or our life on earth. All of these things will be destroyed and are of no use in the kingdom of God. Rather, we are to focus on the things of God. ( Matthew 6:19;II Peter 3:10-12)

Do not pursue your own desires, comforts or entertainments
If we use our money to meet our whims or comforts, then we are in danger of gaining nothing when the Lord returns. Again, the Lord insists that we use our resources for his sake, not for our own comforts. (Luke 6:24-25; I Timothy 6:6-10)

Do not give to teachers insisting on your money
There are many teachers today who say to receive God’s blessing you should give to them, their ministry or their church. However, the scripture is clear that teachers who insist on their own gain are false teachers, and no deserving of our money. We are not to give any kind of help to false teachers—not even to welcome them into our house. Do not throw your money away by giving money to false teachers who oppose Jesus’ words—“Freely you have received, freely give.” (Matthew 10:8; II John 9-10; I Timothy 6:5)

Tithing To Our Churches
Tithing (giving 10% of) our money and giving it to our churches is a good idea, but how it is accomplished today isn’t found in the Bible. The ancient Hebrews had three annual taxes of 10 percent each and another tax of 10 percent taken every third year—equaling to 33 1/3% of their income every year going to things. Jesus isn’t requiring such a tax to meet the needs of his churches. Rather, he is advocating that everyone grant him all of their resources, and that they redistribute their income according to the following guidelines:

Jesus’ plan: What To Do With Money
1. Care for your own needs
We are all responsible to meet our own needs and not to depend on the church or their family to provide for us, if we can do anything about it. (II Thessalonians 3:6-10) This does not mean that we must all have a “job,” but we must work to meet our own needs. Thus, if we have money, then we should use that money to provide for our own needs.

2. Care for your family’s needs
If we have family that is dependant on us for sustenance, then we are responsible to care for them (Mark 7:10-13; I Timothy 5:8). This could mean children in our care, or aging parents that can no longer care for themselves, or someone who through injury or illness is unable to care for their own needs. By whatever means we care for our own needs, we must care for our family.

3. Pay your taxes
The government we live under now requires money. The scripture says that we must be faithful to give them what they ask, whether we agree with their policies or not. It is a part of the honor we are responsible to give them. (Romans 13:7)

4. Give to those who sacrifice themselves to build you up in the Lord
If our needs are met and our family’s needs are met—not everything they desire, but just their basic needs—then we are responsible to care for others as well. The first ones we are responsible to care for are those who have sacrificed their own well-being in order to bring us closer to the Lord. This could be teachers or healers that travel from town to town, or people who regularly teach us God’s word in our congregation—but the Scripture is clear that we are responsible to make sure that their needs are met, as well as those of their family. (Luke 10:5-9; Matthew 10:40-42; Galatians 6:6;I Timothy 5:17-18)

The Key: Give to the needy
If we are able to care for our basic needs, and our family’s and our minister’s, then we are also responsible to meet the needs of others, especially those who are following the Lord. If we see someone in need, and we do not respond with what we have, then we are not responding with the Lord’s love. To give to the needy is showing our faith in the Lord. If we fail to give to those who follow Jesus in need, then we will rejected by the Lord on the final day. (Luke 12:33; I John 3:17; Galatians 6:10; Matthew 25:31-46;

Planning and Giving
To redistribute our income in the above way is difficult and, in some ways, painful. In order to demonstrate our faith in giving to the needy, often we will have to sacrifice our desires and some of our needs so that others may be helped. Sometimes the Lord calls us to put other’s concerns and needs before our own. But if we are going to do that, we have to plan. It is so easy to overspend in our society, with commercials telling us every minute the newest thing we “need.” But the Lord says that what we need to do is to give to the needy. That is a part of our salvation—not a kitchen gadget or a better car or the food we always wanted to try. It isn’t easy to follow Jesus’ plan on redistributing our money, but if we pray to the Lord and seek the counsel and assistance of his Spirit, we can make the first steps.

If you have not been faithful to God in the use of worldly money,
how can God entrust true riches to you?
-Jesus Luke 16:11

What Do You Really Believe?

Who Am I, Really?
It is often quoted, “You are what you eat.” But I am not a tuna sandwich or a quesadilla. Perhaps what we eat gives us the energy to be who we are, but it is not who we are. Rather, it is our thoughts and beliefs that make us who we are. We do not name ourselves according to our culinary preference, but we proudly tell others the names that display what we believe. Our church group (what we believe about God), our political leanings (what we believe about how to help our country), our sports team (what we believe about that team—namely, they are great)—these are the things we talk about to indicate who we are (as well as other things, like occupation)

However, our beliefs are as complex as our thinking, and at times we say we believe something that contradicts what we believe about something else. And we also will say that we believe one thing and do another. I can say that I believe that people should be nice to one another, but if I found out my neighbor took my television without my permission then I might not be so nice to him. My wife would then point out the contradiction between what I say and what I did, and I will explain it to her: “You see, I think that we should generally be nice to each other, but if someone takes something from me, then I don’t have to be nice.” The reasoning may or may not be valid, but I only came up with the reason to excuse what I did. The reality is, what I said I believed originally—“People should be nice to each other,”— is different from what I really believed— “I will be nice to others as long as they are nice to me.”

Given that what we say we believe is so often contradicted by what we do, how do we know what we really believe. I say I believe in Jesus—but do I really? And how do I know? I think that if I make statements of belief—“I believe that Jesus is Lord”, that will be enough. If I know something, “Jesus rose from the dead” or “Airplanes are safe,” does that mean I believe in it?

Evaluating What We Really Believe In
Jesus recognized that often what we say and what we believe are two different things. This is why he gave us a test to find the true character of a person—what they really believe in, whether they are really good and bad. Jesus said, “We know a tree by its fruit. We know that a tree is an apple tree because it bears apples. And we know that a fig tree can’t produce pears. Even so, we know what a person is really like by their actions and careless speech.” (Matthew 7:16-20 and 12:33-36). Thus, we know what people really believe by how they behave in certain areas in life.

Below are six areas that, according to Jesus, indicate what we really believe. If we follow God in these areas, then we can say we believe in God. But if we do not, then we must believe in something else—for our actions are a mirror of our hearts.

Actions
As shown above, what we do with our lives—our work, our response to stressful situations—that’s what really shows who we are. We can say that we love God, but the question is, how do we show it? Sometimes the best way to determine our character is to imagine that a stranger who has never seen us before is presented with a videotape of our whole lives, with the sound off, so they can’t hear our own explanations of our lives. How would that stranger evaluate us? What would characterize us? If we stole, we would certainly be characterized as a thief. But we more often than not excuse ourselves, not wanting our actions to determine who we are—“Sure, I get drunk occasionally, but that doesn’t make me an alcoholic.” “Yes, I have hit my child in anger, but that doesn’t make me a child abuser.” Yet Jesus said that a person shows truly whether they believe in him as to whether they do what he says (Luke 6:46-49)

Wealth
Jesus says that what we do with our money and possessions indicates where our heart is, thus who we are (Luke 12:34). A person can say, “I believe that God will heal me,” but then why does he spend so much money on medicine? A person can say, “My comfort will be in heaven,” but then why does she surround herself with comforts on earth? If we want to see what a person really believes in, we can look at how they spend their money—that will indicate what they think to be most important in life. Jesus said that if we want to show that we believe we will get to heaven, then we need to take a substantial amount of our wealth and give it to the poor—not necessarily the church, unless they are serving the poor (Luke 12:33; Acts 4:34-35)

Words
As we said above, a person can say one thing and do another. But Jesus said that we should pay attention to people’s careless words—the statements they make when they didn’t have time to plan it out. Often that’s when people’s pride and anger and selfishness flare up. If we are planning a statement, that can be one thing we say, but the statements we use when we are being thoughtless and carefree—those are the words by which we will be judged, for those are the words that show what we really believe and so who we really are. (Matthew 12:35-36)

Security
At times we all feel insecure. We are often struck by anxiety and we don’t know where to turn. Where we do turn in those moments of crisis indicates what we trust in or who we think will pull us out of our fear. Perhaps we will turn to a family member—especially if they are wealthy—or a friend. Perhaps we have a habit or addiction that we think will make us feel better. Perhaps we have nothing we can rely on but our anxiety, but we say, “How I wish I had this or that”. That is what we really rely on, the person or object we truly believe in. But Jesus tells us that in our time of crisis, the one we can always count on, the dependable one who we can trust in is God. (John 14:1; Luke 12:30-32). To “believe in” God doesn’t mean to have the correct doctrine, it means that you will count on him in a time of crisis. So whatever we turn to in crisis, that is our real god.

Attitude
God makes it clear that he wants us to treat everyone according to their well-being. He wants us to do what is good for everyone we meet—whether that person is an evil person or a good one (Luke 6:27-36; Galatians 6:10). We can make a list of who we actually show care for and who we do not. “Yes, I try to help this person whenever I can. This person, though, is a dolt and so I avoid then when possible. I like to assist this kind of person, but this kind I detest and wouldn’t even give them the time of day.” By this test, then, we can often see what limits we place on our belief in God. We believe in God and in his ways when we are around certain people or situations, but in other ones we do not. If people respect us, that’s fine, we can believe in God in that situation. But if someone cusses us out, then we find it difficult to believe in God. For we know that we will be rewarded according to our love, not our doctrinal beliefs.

Promises
We often make promises and commitments, from appointments to projects we agreed to work on. Sometimes we do not even have a promise to do something, but we have a “social contract” with our family, in which our behavior is determined. And there are many things that we “believe in” that we commit to do, whether it be prayer or a favor for someone at church or visiting a sick person in the hospital. But what we believe in is not found in the promises we make, but in the promises we actually keep. We may “believe in” prayer and make a schedule for us to wake up a bit early to do it. But, when the time comes, we find that we actually believe in sleep more than prayer because the snooze button is hit until the prayer time has vanished. We may “believe in” visiting the sick, and so promise to do it, but when the time comes we find the television too alluring, showing that we believe in our comfort and rest more. Jesus said that we must fulfill our promises and so display our faithfulness, for what we do shows what we believe. This doesn’t mean that we are able to keep all our promises. Sometimes emergencies come up. But we must remember this, whatever we chose to do, that is what we really believe in. (Matthew 21:28-31)

Repentance
One last thing to note—Jesus is a firm believer in changing one’s ways. We know he believes in change because he forgives people their sin. He displays his belief of changed behavior by accepting those who have repented. Even so, if you evaluate your true beliefs and determine that you haven’t really believed in Jesus, it is not too late to change! Jesus said he will give you his Spirit and he will help you repent from your old life and begin to believe in Him anew! Pray for God’s grace and you will begin to truly believe in Jesus, not just in words, but in your whole life. In that way you will be a new creation, created by God to do actions in light of Jesus!

Evaluate your actions, and determine
what you really believe!

God's Call for A New Community

From The Mirror of Perfection, a biography about Francis of Assisi

Francis said, “The order and life of the Friars Minor is a certain little flock which the Son of God in these last times asked of his Heavenly Father, saying, ‘Father, I wish that You should make and give to me a new and humble folk in these last times, unlike to all others who have gone before them, in humility and poverty and content to possess me alone.’ And the Father said, having heard the Son, ‘My son, that which You have asked is done.’”

Francis used to say that for this reason God willed and revealed to him that they should be called Friars Minor, because this is that poor and humble folk which the Son of god demanded of his Father. This folk the Son himself speaks of in the Gospel, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” And also, “Inasmuch as you have done it to one of the least of these, my brothers, you have done it to me.” And the Lord understood this of all spiritual poor men, yet He spoke it more especially of the Order of the Friars Minor, which was to be in his Church. And so, as it was revealed to Francis that it should be called the Order of Friars Minor, so he made it to be written in his testament and the first Rule which he took to Pope Innocent III who approved and conceded it, and afterwards announced it to all in Consistory.
-Section II, Chapter 23

What a contrast is Francis’ attitude of his people from the majority of the church! Today, we want bigger churches, bigger incomes, larger congregations, and more significant influence in the world. Francis, however, recognized that Jesus called the church to be of and among the disenfranchised, the outcast, the poor, the suffering, the lowly.

Jesus said that it was the wealthy who were to be cautioned, for “you have already received your comfort” and because “It is difficult for a rich man to enter into the kingdom of heaven.” Jesus said that those who were lauded were to be unhappy for “this is how the false prophets were treated.” Francis sought out those who were willing to give up all they had to be lowly and poor and suffering and wretched. Jesus also told his disciples to be prepared for poverty, for the surrender of all we have, for injustice and for persecution. But in our teachings of the gospel, we encourage people to expect all blessings—a better life, health, wealth and honor.

Woe is us! Woe to those who preach the American gospel! Woe to those who think that they can gain everything in this world and have the next world as well! But blessed are the poor, for they shall receive the kingdom of God.