Posts Tagged With: rich

1 Timothy 6: Wanting to Be Rich

Living in the materialistic world we live in, this HAS to be today’s passage.  The more calloused and familiar to passages like these that we get, the more we need to hear them, and new wording only helps.

We brought nothing into the world, after all, and we certainly can’t take anything out.  If we have food and clothing, we should be satisfied with it.  People who want to be rich, by contrast, fall into temptation and a trap, and into many foolish and dangerous lusts which drown people in devastation and destruction.  The love of money, you see, is the root of all evil.  Some people have been so eager to get rich that they have wandered away from the faith and have impaled themselves painfully in several ways. . . . What about people who are rich in this present world?  Tell them not to think of themselves too highly, and to set their hopes, not on something so uncertain as riches, but on the God who richly provides us with everything to enjoy.  They are to do good, to be rich in good works, generous and eager to share.  That way, they will treasure up for themselves a good foundation for the future, and thereby come to possess the life which really is life. (6:7-10, 17-19)

Categories: 1 Timothy | Tags: , , , , , , , , , , , , | 3 Comments

Luke 19: Belong then Believe

I grew up with the thinking that all people respond to God for the first time the same way.  I guess this came from the pattern theology that I grew up with that likes to reduce everything to simplified formulas that are binding on all.  While that is neat and tidy, I don’t tend to believe that anymore.  As I read the Bible, I see people responding to God for the first time in many different ways, often depending on who they are and what has happened and what the situation calls for.  Sure, there are general trends but it isn’t as nicely tied up with a bow as I once thought.

I am drawn today to how Zacchaeus responds to Jesus in this, their first encounter of faith.  He is “very rich” (19:2).  Think back one chapter, to Friday, and the story of the rich young ruler.  Different from that man, Zacchaeus is not told to sell everything he has and follow Jesus.  Yet, the attitude of this tax collector and the rich young ruler are quite different.  That latter went away without change while Zacchaeus is quick to make financial, concrete amends for his life of shaking down his neighbors.

We are never told why Zacchaeus is drawn to Jesus.  Is he wanting to follow Jesus as a disciple of this new rabbi who has come to town?  Is he just a bystander wanting to get a glimpse of this man in the news?  Is he drawn to the healings and exorcisms that Jesus brings about?  Is he in need of some healing we are not aware of?  We simply do not know.  He quickly responds ethically, so that might indicate he was responding with faith.

I am struck by how Jesus accepts this tax collector and is willing to dine with him at his house, no insignificant gesture in their time and place as table fellowship connoted unqualified acceptance, even before Zacchaeus has done anything more than climb a tree.  Maybe Jesus is making the first gesture here.

Then Zacchaeus does what can only be described as repentance.  He turns in a very practical way from his life of deceit:

“Look, Master,” he said, “I’m giving half my property to the poor.  And if I have defrauded anyone of anything, I’m giving it back to them four times over.” (19:8)

Jesus response is unmistakable:

Today, salvation has come to this house. (19:9)

Zacchaeus has launched off in new, uncharted territory of faith.  He will follow Jesus, not his own conniving.  He will stand for righteousness and even fall over himself to make sure people around him know it.  Jesus seeing this repentance and Zacchaeus receives a new label: “saved.”

Interest ~ Acceptance ~ Repentance ~ Salvation

That is a pretty good flow.  No need to turn that into another pattern.  Not every person will respond this way, but it is a good reminder to us that for many people that we wish to reach in this world — especially those marginalized in society — acceptance from the Body of Christ often has to precede the lifestyle change and submission we wish to see in their lives.  Like many are saying these days, some have to belong before they decide to really believe.

What did you see anew in this chapter?

Categories: Luke | Tags: , , , , , , , , , , , , , , | 7 Comments

Luke 18: Stuck in the Eye of the Needle

As we read through Luke, we keep coming back to money.  That is no surprise, knowing Luke is the “social justice gospel.”  Luke’s Jesus talks about money almost as much as Matthew’s Jesus attacked the Jewish religious leaders.

Is it wrong to be rich?  That’s a loaded question.  It is also an impossible question because “rich” is entirely relative.  Are you rich if you make more than $50K in America as that is roughly the median household income?  Are you rich if you have three cars?  Are you rich if you have one car and don’t have to ride the bus?  If you are a welfare mother in Memphis with four kids to feed, you are poor, right?  But isn’t she rich compared to a many people in Africa or a leper in the slums of Calcutta?  And does how you use your money make you more or less rich?  And what do you have to do to not be rich?  How much do you have to give away?  Do you have to stop clothing your kids at Aeropostale and shop at Wal-Mart instead?  But aren’t you still spending more than at Goodwill?  You can always give up more, so trying to draw a line between poor and rich seems a bit arbitrary, slippery, and maybe even self-serving.

Here is a better question: Does wealth make following Jesus harder?  I feel much more comfortable answering that one, and “rich” can remain as relative as it clearly is.  It seems Luke’s answer is a resounding “yes.”

Jesus saw that he [the rich young ruler] had become sad, and said, “How hard it is for those with possessions to enter God’s kingdom!  Yes: it’s easier for a camel to go through the eye of a needle than for a rich man to enter God’s kingdom.” (18:24-25)

First let’s deal with Jesus’ wording and one misconception: I like the way N. T. Wright phrases the first part of Jesus’ response, “those with possessions.”  This is a reminder that the real issue in possessing something with clenched fists as if it is our own and with an unwillingness to let it go.  Rich people can do this.  But poor people can too.  Trying to serve our selfish desires while also serving God, that is when the problems come.  Next, there once was a belief that there was a now-lost gate in ancient Jerusalem called “the eye of the needle” that was very short, so short that camels had to get down on their knees to crawl through, and that this is what Jesus was referring to here.  Hence, it is not impossible for a camel to go through the “eye of the needle,” and it is not impossible for rich people to enter God’s kingdom.  However, F. F. Bruce and others have made it clear that there is absolutely no archaeological evidence for such a gate, and the next two verses make it clear that Jesus is talking about an impossible feat.

Does having money make some things in life easier?  Certainly.  That is why most parents get a bit nervous when our kids say they want to grow up to be artists and musicians, not dentists and pharmaceutical salespeople.  That is often why we encourage people to stay in school (there are better reasons, but let’s be real about a lot of people’s motivations).  That is why we encourage our kids to work hard, to seek promotions, to save, to eliminate debt, to invest and squirrel away for retirement.  The American Dream — I daresay, all of capitalism — is based on the belief that money makes life better or easier and we wouldn’t be going on three hundred years of American capitalism if it were not at least partially true.

But in a culture like America (and Canada and Europe and free Asia and so much of this “flat earth,” as Thomas Friedman called it) where the philosophy of materialism (all that exists is that which is tangible and material) and the practice of affluence (let’s have as much of that material as possible, because it will make me happy and solve my problems) are part of the dominant worldview that is in opposition to that described in the Bible, it is absolutely imperative that we hear Jesus clearly here and decide whether we really believe what he is saying.  This is a proverbial “line in the sand.”  Attachment to material possessions makes following Jesus harder.  It becomes easier to become attached to material possessions the more we become able to attain possessions (i.e., when we are rich, whatever that means in a given context).  The more we have, the more we feed the desire to have.  The more we try to satiate our needs with stuff, the more we teach ourselves that stuff makes us happy, thus do what it takes to be able to procure stuff.  These are not comfortable words to write.  They are very indicting.  They confront the very culture most, if not all of us, are living in.  But they seem to be what Jesus is saying.

Let me end with a concrete example of what I am talking about here.  Each summer and often once or twice during the school year, a group of my students and adult friends travel to an orphanage in Ghana, West Africa that we help support at our school.  These kids come from nothing and, though their quality of life at the orphanage is actually pretty good by African standards, they still lack much of what we would call essential.  Nonetheless, the most common statement I hear from students who return from Ghana is this: “I wish I were there.  I can’t wait to go back.  Life is so much simpler there.  Those kids know what really matters.  They teach me that so much of what I have is unnecessary.  I think they are actually happier than I am.”

Could it be that our affluence is, in fact, making life with God harder?

What do you think?

Categories: Luke | Tags: , , , , , , , , , , , , , | 4 Comments

Luke 16: Faithful in Little, Faithful in Much

“Rich Man and Lazarus, Part 1,” prettytexasgal (from Flickr)

Someone who is faithful in a small matter will also be faithful in a large one. Someone who is dishonest in a small matter will also be dishonest in a large one. If you haven’t been faithful with that wicked thing called money, who is going to entrust you with true wealth? (16:10-11)

What constitutes “faithfulness” in this passage?

I think I have always answered that question the way Dave Ramsey or Larry Burkett might want me to.  “Faithful” means managing your money in such a way that you do not lose it and maybe you even gain more.  Faithful is financial.

But then I see the word “dishonest”  in verse 10, so maybe faithful is ethical.  Being faithful with money means not cheating your employer or not selling junk bonds or something like that.

Then we keep reading on in the chapter and I am wondering if Luke doesn’t tell us himself what “faithful” means.  Luke gives us a story contrasting the life of a rich man who has “received good things” (16:25) but goes on to an eternal punishment and a poor man named Lazarus who would have settled for “scraps that fell from the rich man’s table” (16:21) but receives a blessed afterlife.  The implication is that the rich man is being punished for how he has treated or, maybe better said, neglected Lazarus.  If Luke intends for us to read these stories together, then “faithful” is social.  To be faithful means to be compassionate, to care for others, and to use the money with which God entrusts us to ensure the people in our life have what they need, not simply to serve our own interests.

Does that understanding make sense with your reading of this chapter?

Categories: Luke | Tags: , , , , , , , , , , , , , , , , | 1 Comment

Luke 6: Blessings and Woes

Happy Fourth of July!

And now for something completely un-American!

Most of Luke 6 is our author’s version of the Sermon on the Mount from Matthew 5-7.  Jesus’ sermon is shorter, but it has many of the same teachings and the same sequence of topics minus the “You have heard it was said, but I say to you” commentary on the  Pharisaic reduction of the Law.  I have to admit that Luke’s version of the Beatitudes has me perplexed and filled with questions today.  I understand that Luke’s emphasis on social justice accounts for the differences between his version and Matthew’s, but Luke seems too either-or.  I will restructure Luke 6:20-26 so the couplets come together.

Blessings on the poor: God’s kingdom belongs to you! . . . But woe betide you rich: you’ve had your comfort!

Blessings on those who are hungry today: you’ll have a feast! . . . Woe betide you if you’re full today: you’ll go hungry!

Blessings on those who weep today: you’ll be laughing! . . . Woe betide you if you’re laughing today: you’ll be mourning and weeping!

Blessings on you, when people hate you, and shut you out, when they slander you and reject your name as if it was evil, because of the son of man.  Celebrate on that day!  Jump for joy!  Don’t you see: in heaven there is a great reward for you!  That’s what their ancestors did to the prophets. . . . Woe betide you when everyone speaks well of you: that’s what their ancestors did to the false prophets.

Are these very situational verses?  Was Jesus speaking into situations where people were rich or poor because of injustice and oppression?  Is it inherently wrong to be rich, comfortable, and happy?  Must one suffer in order to enter fully the kingdom of God?  Sure, there will be a reversal in the hereafter that punishes those who got rich by exploiting the poor, but what about those who were rich through acceptable avenues?  Can a Christian not be well-received in society and be devoted to God?

What do you think about these verses?

Categories: Luke | Tags: , , , , , , , , , , , , , , , | 5 Comments

BONUS: An Introduction to James

I can remember studying the book of James at summer camp for a week back when I was around twelve.  With James’ practical focus, it was the first time I ever realized the Bible actually did relate to everyday life.  This great little book, written most people think by Jesus’ own brother James (Gal. 1:19), will yield a week full of wonderful lessons once again so many years later.

James is typically classified as a “general epistle,” meaning it was likely written to be circulated amongst several churches and therefore had a broader focus as opposed to most of Paul’s letters which seem to have been written to address a particular situation going on in one specific church.  This does seem to be true.  James has no personal details at all.  However, as I read through the book with a group of students recently I was struck by how many times proper relationships between rich and poor Christians occurred in the book.  That has to be related to something going on in the background of this letter, though the details may be lost forever.

James was likely written to Jewish Christians.  James says their meeting place was a “synagogue” (2:2), the Jewish law is discussed with great familiarity, and the recipients are called “the twelve tribes,” probably a reference to Israel (1:1).  The recipients are said to be “scattered among the nations” (1:1).  James played a leading role in the church in Jerusalem so likely he is writing to Jewish Christians who had to flee from Judea when persecutions of Christians started (see Acts 11:19).  Ever the leader, James is pastoring his scattered flock.

James is best known for the strong argument in the second half of chapter two that faith is only real if it is active.  If one comes to James with a belief that faith is purely a matter of the mind and that good works are of no worth to God, he or she would probably join Martin Luther in disparaging the book of James; Luther called James “an epistle of straw, for it has nothing of the nature of the Gospel about it.”

James 1:27 nicely puts together these ideas and serves as an appropriate theme verse:

As far as God the father is concerned, pure, unsullied devotion works like this: you should visit orphans and widows in their sorrow, and prevent the world [from] leaving its dirty smudge on you.

Over the next week we are guaranteed some very practical lessons from this part of Scripture that in my mind is closest to the teachings of Jesus or the Wisdom Literature of the Old Testament.  How appropriate that James would sound a lot like his brother Jesus!

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