Monday, September 29, 2008
A Private Discussion On Wealth In The New Testament
Francis and Maria are a missionary couple living in an impoverished area in Mexico. James and Rosette are a upper-middle class couple living in the United States. They are discussing what to do with with an inheritance they have mutually received. After some other discussion, the conversation now focuses on Mark 10, just quoted in the previous chapter..
Francis: I already read it, so we don’t need to repeat that now. First of all, the passage is not about rewards—just as the other passages weren’t about rewards. The rich man made it clear from the first statement that he was speaking about gaining eternal life. When Jesus replied, he used as an equivalent statement “entering the kingdom of God.” And the disciples replied as an equivalent statement, “being saved.” And at the end of the passage, Jesus repeats the first phrase, “eternal life.” Thus, in this passage, gaining eternal life, entering the kingdom and being saved are three ways of saying the same thing.
James: So what?
Francis: So the passage is all through it talking about eternal salvation, not about temporary or lesser rewards. It is about heaven and hell.
James: Okay. Fine.
Francis: Jesus gives his answer by repeating some of the Ten Commandments. When the young man replied that he had done all that, Jesus’ command became more severe, it seems—he is telling the rich man to sell all of his possessions and then give the proceeds to the poor. This is the part of the command that is difficult, not the following Jesus. The man was sad “because he had many possessions.” If Jesus had intended to give a gospel of grace as it is often interpreted, he could have run after the man and said, “Look, I didn’t really mean that. I just wanted you to know that it is most important to believe in me. Forget about all the commands, okay?” But that’s not what Jesus did. He let the rich man go and sadly explained about a rich man’s fate. That it is very difficult for a rich man to enter the kingdom.
James: And why would it be hard?
Francis: In the context, it is hard because they find it difficult to give up their possessions in order to follow Jesus. Like I said, Jesus is making it clear that wealth itself is an obstacle to loving God and following Jesus. This isn’t the only passage that speaks about the difficulty for those with wealth. In Luke 6, Jesus pronounces woes on those who are rich, “for you have already received your comfort.” He also said, “You cannot serve both God and mammon.”
Rosette: But that doesn’t mean not to have money, does it?
Francis: Not exactly. He and his disciples used money to pay for things.
Rosette: I didn’t think so. He meant that we aren’t to worship money, right? Not to hold it as an idol in our hearts.
Francis: That depends on what you mean.
Rosette: I mean, you can use money, but you have to use it rightly, according to God’s will. And money can’t be more important than God. But aside from that, money is okay.
Francis: Well, I would agree with that. The real question is: what is God’s will? What does God want us to do with our money? The thing that Jesus said is that if you do not have money or the things it can buy as an idol in your heart, then you will show it in your practice…
Rosette: Why do you keep saying, “the things money can buy”? We just shouldn’t have money as an idol right? Money is what Jesus is talking about, right?
Francis: Of course, we don’t want to have anything as an idol. It wouldn’t be good for us to be worshiping our beds, would it? Or our television?
Rosette: (Unsure of what he is saying) No, it wouldn’t.
Francis: The word “Mammon” in Aramaic means somewhat what the word “wealth” means in English. Both the money and the things it could buy. If a person is rich, it isn’t just because they have a large income. The issue of income doesn’t come up in the Bible.
James: Well, how does the Bible measure whether someone is rich or not.
Francis: By what they have. If you are a peasant, the significant thing isn’t that the lord on the hill has a large income. What burns you is that he has this huge, comfortable castle to live in and servants to care for him, with every luxury.
Maria: Or a house in the suburbs with every electronic servant you want.
James: (Clearing his throat.) So why do translations use the word “mammon” or “money” instead of “wealth” like you say?
Francis: Many translations still use the word “mammon” to give it an idol-sounding name, which is Jesus’ point. And “money” is a literal translation, even if it doesn’t give the whole sense of the word. But when Jesus spoke to the rich man about getting rid of his idol, he didn’t speak of money, but of his possessions. Even so, Jesus isn’t just speaking of paper money or gold, but of all of our material possessions as well.
Rosette: Well, didn’t Paul say that the love of money was the root of all kinds of evil? So why would possessions be such a problem?
Francis: I think that the solution to that is found in James 5. Jim, I just want to let you know, this is one of the most strongly worded passages in the New Testament. I am not trying to be pointed. I just want to understand what Scripture says about these matters.
James: Thanks for the warning. I guess.
Francis: (Looking in Bible.) Just trying to help. Okay, James 5 beginning at verse 1—“Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter.”
James: (Eyes wide) Well, you were right. That is strongly worded. That isn’t speaking to all the rich, is it?
Francis: Well, although James often speaks of the rich in general terms, he is dealing with a stereotype of the rich. There are assumptions that he makes about all rich people, that may or may not be true. The nice thing is that he puts those assumption right here in this passage. And these are the same things that are a problem with possessions in the whole of the New Testament.
James: I see that the passage speaks about oppression of workers.
Francis: That’s right. That’s one of the areas of weakness. From Leviticus on, the Bible speaks about not withholding wages from hired workers. So to be rich, James assumes, is to oppress one’s workers.
Rosette: What does that have to do with possessions?
Francis: Well, it is just the flip side of the coin. Let me explain. At the end, James condemns the rich for living lives of pleasure while it is actually the last days. There is a connection between storing up possessions and the pleasure that one has in the Bible.
Rosette: Well, I suppose if someone reveled in pleasures—if they were a glutton of pleasure— that would be a problem. But what’s wrong with a little enjoyment?
Francis: Enjoyment isn’t a problem in and of itself. Jesus had the reputation of a man who gave himself to pleasure—although that wasn’t true. The point is this: the one with many possessions makes sure that they are comfortable and have pleasure for themselves. They don’t share it with those who are needy. In Ezekiel 16, Sodom is condemned because she lived a life of pleasure and didn’t help the poor and needy. In Deuteronomy 16, the feast of weeks is to be celebrated by all Israel, and those who have resources are supposed to make sure that the poor in their midst participate. In Luke 14, Jesus was talking to those who put on parties. He didn’t tell them not to have parties, but he told them to invite the poor, rather than their well-off family members and friends.
Rosette: So we are supposed to enjoy ourselves, but with the poor?
Francis: Right! But James says something else as well. The one who uses their wealth for pleasure has an extra condemnation against them. They are hoarding up wealth in the last days.
James: What do you mean by “hoarding”?
Francis: The literal term is “treasuring up”. It basically means storing wealth against a future time of need. But to store up wealth in the last days—when all wealth is about to be destroyed and resources are going to be re-distributed—that is firmly condemned.
James: So storing up money is wrong?
Francis: Right. The money should be used for those in need. But remember, we aren’t just talking about money, but about possessions.
Rosette: So… what is wrong with possessions? In all this, I’m not sure I got an answer.
Francis: Storing up possessions for yourself is an indication of hoarding wealth for yourself that should be shared with those who are in need. John the Baptist said that the one who has an extra tunic should share with the one who has none. Jesus told us not to store up treasures on earth.
James: Well, he said to store up treasures in heaven. Do good things so you can gain rewards in heaven.
Francis: What Jesus said goes far beyond that. He said not just to store up treasures in heaven, but to not store them up on earth. This means to hold them against a future day. In fact, he said that to store up treasures in heaven is to sell your possessions and give to the poor.
James: I’ve never read that—where is that?
Francis: Luke 12:33. Let me read it. “Sell your possessions and give to the poor. Make money belts that do not wear out, an unfailing treasure in heaven where no moth comes in and no thief destroys. For where your treasure is, there your heart will be also.”
James: Well, is he speaking to the rich ruler there?
Francis: Nope. He is speaking to all of his disciples. That passage brings up one other point about possessions. The desire of your heart will be indicated where you place your treasure. If you place your wealth and resources into helping those who preach the gospel and the poor, then you are investing your wealth into heaven. But if you place your wealth into building your own pleasure, fulfilling your own desires, then you will have nothing for the future. In the same chapter—Luke 12— Jesus tells a parable about a man who has some excess wealth and decides to invest it into a business proposal that will give him comfort and possibly an early retirement. In the parable, God condemns that man, saying that he has made all these plans, but that night he was to die and he has nothing in heaven to show for his life. Why? Because he hoarded for himself, but didn’t plan to give to those who are in need.
Chuck: (Irritated) And what is wrong with using what you have earned? If you worked hard in your life, why shouldn’t you enjoy the proceeds?
Maria: (Jumping in.) Don’t you see the injustice? If your neighbor is hungry or without shelter, and you have excess, shouldn’t you help him? Jesus spoke about a rich man who went to hell because he lived in pleasure, while there was a beggar outside of his gate, suffering. Isn’t that unjust? Shouldn’t that be punished?
Chuck: I don’t have any beggars at my door.
Maria: Do you not live here in Portland? How many times have you driven by beggars looking for money because you didn’t think they deserved it? Have you ever given money to a shelter in town? Have you ever helped the multitudes of impoverished immigrants who are moving in daily? And Mexico is not far. We live among the poor every day. We see them, we know them. It would be a simple thing to share even a small portion of your wealth with those in need there. Children who die because of inadequate medical care. Women who die in childbirth. You could help them.
Chuck: They have made their choices. I have made better ones.
Maria: (Speaking very sharply, with much heat.) They have had no choices! What options have they had? To move to Mexico City and die there because of no income? To escape to America and get shot by the border patrols? No, you are the ones with choices, with many options. Someone had enough money to give you a top education. You had the clothes, language, education and experience to begin a job that you could make a disgusting amount of money at. You are where you are because of luck and God’s grace— not choices. What you have has been given to you. Even so, Jesus said, “Freely you have received, freely give.” Yet you live in luxury and pleasure. What kind of entertainment center do you have? How many videos do you have? Or is it DVDs now? How many cars do you have? One BMW could feed my entire village for a year. Do you have an extra one?
Francis: (In Spanish) He isn’t a believer, my love. He won’t appreciate what you’re saying.
Maria: (In Spanish, still angry.) Didn’t God condemn Sodom for the same sin? Didn’t Jonah preach to Nineveh and they repented? Shouldn’t we let him know that he will be condemned for his greed?
Francis: (Spanish) We don’t actually know that he is greedy. But even if he is, he can do nothing about it without Jesus to help him.
James: Um… guys. Could you please speak in English? We’re a bit in the dark here.
Francis: Sorry.
Maria: (Eyes looking down, but still burning. Speaking coldly.) I am sorry if I have offended.
Rosette: I understand Maria. It must be hard to see all the wealth here, considering where you came from.
Maria: Yes. It is.
Francis: Chuck, maybe I can answer your original question. You wondered what was wrong with using what you earn. I suppose in this life, there isn’t anything wrong with it. But if you want to be pleasing to God, to do what Jesus said, to have a place in the kingdom of heaven, then you need to surrender your wealth, to surrender your pleasures and give to those in need.
James: Whoa, there. I’m not too sure about that. You can’t be connecting what we do with our money with our salvation. Again, our salvation is by grace, not by what we do with our money.
Chuck: (Getting up) I’m going to check on our lunch. (Leaves.)
Francis: Jim, this is why I talked about faith and works before. Those who will gain a right standing before God are those who obey Jesus. Not just those who give intellectual assent to Jesus, but those who obey them.
James: I know that you believe that. But obeying Jesus is one thing—avoiding major sin like sexual immorality, homosexuality and murder. That’s fine. But you’re talking about money. Why are you saying that our use of money is that important?
Francis: Because Jesus says it is! We spoke already that to build up treasure in heaven is to get rid of your excess wealth and give it to the poor. Jesus says that to have treasure in heaven is to have eternal life!
James: No, I don’t think so.
Francis: Look, it’s in the passages I already read to you. Mark 10—The rich young ruler was asking about eternal life and Jesus responded “if you want treasure in heaven” then sell your possessions and give to the poor. Luke 12:32 and 33—Jesus speaks about the disciples gaining the kingdom and then he says that to sell your possessions and give to the poor is to gain treasure in heaven—the same as gaining the kingdom of God. To be rid of your possessions IS to have treasure in heaven IS to enter the kingdom of God IS eternal life. You can’t separate one part from another.
Francis: I already read it, so we don’t need to repeat that now. First of all, the passage is not about rewards—just as the other passages weren’t about rewards. The rich man made it clear from the first statement that he was speaking about gaining eternal life. When Jesus replied, he used as an equivalent statement “entering the kingdom of God.” And the disciples replied as an equivalent statement, “being saved.” And at the end of the passage, Jesus repeats the first phrase, “eternal life.” Thus, in this passage, gaining eternal life, entering the kingdom and being saved are three ways of saying the same thing.
James: So what?
Francis: So the passage is all through it talking about eternal salvation, not about temporary or lesser rewards. It is about heaven and hell.
James: Okay. Fine.
Francis: Jesus gives his answer by repeating some of the Ten Commandments. When the young man replied that he had done all that, Jesus’ command became more severe, it seems—he is telling the rich man to sell all of his possessions and then give the proceeds to the poor. This is the part of the command that is difficult, not the following Jesus. The man was sad “because he had many possessions.” If Jesus had intended to give a gospel of grace as it is often interpreted, he could have run after the man and said, “Look, I didn’t really mean that. I just wanted you to know that it is most important to believe in me. Forget about all the commands, okay?” But that’s not what Jesus did. He let the rich man go and sadly explained about a rich man’s fate. That it is very difficult for a rich man to enter the kingdom.
James: And why would it be hard?
Francis: In the context, it is hard because they find it difficult to give up their possessions in order to follow Jesus. Like I said, Jesus is making it clear that wealth itself is an obstacle to loving God and following Jesus. This isn’t the only passage that speaks about the difficulty for those with wealth. In Luke 6, Jesus pronounces woes on those who are rich, “for you have already received your comfort.” He also said, “You cannot serve both God and mammon.”
Rosette: But that doesn’t mean not to have money, does it?
Francis: Not exactly. He and his disciples used money to pay for things.
Rosette: I didn’t think so. He meant that we aren’t to worship money, right? Not to hold it as an idol in our hearts.
Francis: That depends on what you mean.
Rosette: I mean, you can use money, but you have to use it rightly, according to God’s will. And money can’t be more important than God. But aside from that, money is okay.
Francis: Well, I would agree with that. The real question is: what is God’s will? What does God want us to do with our money? The thing that Jesus said is that if you do not have money or the things it can buy as an idol in your heart, then you will show it in your practice…
Rosette: Why do you keep saying, “the things money can buy”? We just shouldn’t have money as an idol right? Money is what Jesus is talking about, right?
Francis: Of course, we don’t want to have anything as an idol. It wouldn’t be good for us to be worshiping our beds, would it? Or our television?
Rosette: (Unsure of what he is saying) No, it wouldn’t.
Francis: The word “Mammon” in Aramaic means somewhat what the word “wealth” means in English. Both the money and the things it could buy. If a person is rich, it isn’t just because they have a large income. The issue of income doesn’t come up in the Bible.
James: Well, how does the Bible measure whether someone is rich or not.
Francis: By what they have. If you are a peasant, the significant thing isn’t that the lord on the hill has a large income. What burns you is that he has this huge, comfortable castle to live in and servants to care for him, with every luxury.
Maria: Or a house in the suburbs with every electronic servant you want.
James: (Clearing his throat.) So why do translations use the word “mammon” or “money” instead of “wealth” like you say?
Francis: Many translations still use the word “mammon” to give it an idol-sounding name, which is Jesus’ point. And “money” is a literal translation, even if it doesn’t give the whole sense of the word. But when Jesus spoke to the rich man about getting rid of his idol, he didn’t speak of money, but of his possessions. Even so, Jesus isn’t just speaking of paper money or gold, but of all of our material possessions as well.
Rosette: Well, didn’t Paul say that the love of money was the root of all kinds of evil? So why would possessions be such a problem?
Francis: I think that the solution to that is found in James 5. Jim, I just want to let you know, this is one of the most strongly worded passages in the New Testament. I am not trying to be pointed. I just want to understand what Scripture says about these matters.
James: Thanks for the warning. I guess.
Francis: (Looking in Bible.) Just trying to help. Okay, James 5 beginning at verse 1—“Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter.”
James: (Eyes wide) Well, you were right. That is strongly worded. That isn’t speaking to all the rich, is it?
Francis: Well, although James often speaks of the rich in general terms, he is dealing with a stereotype of the rich. There are assumptions that he makes about all rich people, that may or may not be true. The nice thing is that he puts those assumption right here in this passage. And these are the same things that are a problem with possessions in the whole of the New Testament.
James: I see that the passage speaks about oppression of workers.
Francis: That’s right. That’s one of the areas of weakness. From Leviticus on, the Bible speaks about not withholding wages from hired workers. So to be rich, James assumes, is to oppress one’s workers.
Rosette: What does that have to do with possessions?
Francis: Well, it is just the flip side of the coin. Let me explain. At the end, James condemns the rich for living lives of pleasure while it is actually the last days. There is a connection between storing up possessions and the pleasure that one has in the Bible.
Rosette: Well, I suppose if someone reveled in pleasures—if they were a glutton of pleasure— that would be a problem. But what’s wrong with a little enjoyment?
Francis: Enjoyment isn’t a problem in and of itself. Jesus had the reputation of a man who gave himself to pleasure—although that wasn’t true. The point is this: the one with many possessions makes sure that they are comfortable and have pleasure for themselves. They don’t share it with those who are needy. In Ezekiel 16, Sodom is condemned because she lived a life of pleasure and didn’t help the poor and needy. In Deuteronomy 16, the feast of weeks is to be celebrated by all Israel, and those who have resources are supposed to make sure that the poor in their midst participate. In Luke 14, Jesus was talking to those who put on parties. He didn’t tell them not to have parties, but he told them to invite the poor, rather than their well-off family members and friends.
Rosette: So we are supposed to enjoy ourselves, but with the poor?
Francis: Right! But James says something else as well. The one who uses their wealth for pleasure has an extra condemnation against them. They are hoarding up wealth in the last days.
James: What do you mean by “hoarding”?
Francis: The literal term is “treasuring up”. It basically means storing wealth against a future time of need. But to store up wealth in the last days—when all wealth is about to be destroyed and resources are going to be re-distributed—that is firmly condemned.
James: So storing up money is wrong?
Francis: Right. The money should be used for those in need. But remember, we aren’t just talking about money, but about possessions.
Rosette: So… what is wrong with possessions? In all this, I’m not sure I got an answer.
Francis: Storing up possessions for yourself is an indication of hoarding wealth for yourself that should be shared with those who are in need. John the Baptist said that the one who has an extra tunic should share with the one who has none. Jesus told us not to store up treasures on earth.
James: Well, he said to store up treasures in heaven. Do good things so you can gain rewards in heaven.
Francis: What Jesus said goes far beyond that. He said not just to store up treasures in heaven, but to not store them up on earth. This means to hold them against a future day. In fact, he said that to store up treasures in heaven is to sell your possessions and give to the poor.
James: I’ve never read that—where is that?
Francis: Luke 12:33. Let me read it. “Sell your possessions and give to the poor. Make money belts that do not wear out, an unfailing treasure in heaven where no moth comes in and no thief destroys. For where your treasure is, there your heart will be also.”
James: Well, is he speaking to the rich ruler there?
Francis: Nope. He is speaking to all of his disciples. That passage brings up one other point about possessions. The desire of your heart will be indicated where you place your treasure. If you place your wealth and resources into helping those who preach the gospel and the poor, then you are investing your wealth into heaven. But if you place your wealth into building your own pleasure, fulfilling your own desires, then you will have nothing for the future. In the same chapter—Luke 12— Jesus tells a parable about a man who has some excess wealth and decides to invest it into a business proposal that will give him comfort and possibly an early retirement. In the parable, God condemns that man, saying that he has made all these plans, but that night he was to die and he has nothing in heaven to show for his life. Why? Because he hoarded for himself, but didn’t plan to give to those who are in need.
Chuck: (Irritated) And what is wrong with using what you have earned? If you worked hard in your life, why shouldn’t you enjoy the proceeds?
Maria: (Jumping in.) Don’t you see the injustice? If your neighbor is hungry or without shelter, and you have excess, shouldn’t you help him? Jesus spoke about a rich man who went to hell because he lived in pleasure, while there was a beggar outside of his gate, suffering. Isn’t that unjust? Shouldn’t that be punished?
Chuck: I don’t have any beggars at my door.
Maria: Do you not live here in Portland? How many times have you driven by beggars looking for money because you didn’t think they deserved it? Have you ever given money to a shelter in town? Have you ever helped the multitudes of impoverished immigrants who are moving in daily? And Mexico is not far. We live among the poor every day. We see them, we know them. It would be a simple thing to share even a small portion of your wealth with those in need there. Children who die because of inadequate medical care. Women who die in childbirth. You could help them.
Chuck: They have made their choices. I have made better ones.
Maria: (Speaking very sharply, with much heat.) They have had no choices! What options have they had? To move to Mexico City and die there because of no income? To escape to America and get shot by the border patrols? No, you are the ones with choices, with many options. Someone had enough money to give you a top education. You had the clothes, language, education and experience to begin a job that you could make a disgusting amount of money at. You are where you are because of luck and God’s grace— not choices. What you have has been given to you. Even so, Jesus said, “Freely you have received, freely give.” Yet you live in luxury and pleasure. What kind of entertainment center do you have? How many videos do you have? Or is it DVDs now? How many cars do you have? One BMW could feed my entire village for a year. Do you have an extra one?
Francis: (In Spanish) He isn’t a believer, my love. He won’t appreciate what you’re saying.
Maria: (In Spanish, still angry.) Didn’t God condemn Sodom for the same sin? Didn’t Jonah preach to Nineveh and they repented? Shouldn’t we let him know that he will be condemned for his greed?
Francis: (Spanish) We don’t actually know that he is greedy. But even if he is, he can do nothing about it without Jesus to help him.
James: Um… guys. Could you please speak in English? We’re a bit in the dark here.
Francis: Sorry.
Maria: (Eyes looking down, but still burning. Speaking coldly.) I am sorry if I have offended.
Rosette: I understand Maria. It must be hard to see all the wealth here, considering where you came from.
Maria: Yes. It is.
Francis: Chuck, maybe I can answer your original question. You wondered what was wrong with using what you earn. I suppose in this life, there isn’t anything wrong with it. But if you want to be pleasing to God, to do what Jesus said, to have a place in the kingdom of heaven, then you need to surrender your wealth, to surrender your pleasures and give to those in need.
James: Whoa, there. I’m not too sure about that. You can’t be connecting what we do with our money with our salvation. Again, our salvation is by grace, not by what we do with our money.
Chuck: (Getting up) I’m going to check on our lunch. (Leaves.)
Francis: Jim, this is why I talked about faith and works before. Those who will gain a right standing before God are those who obey Jesus. Not just those who give intellectual assent to Jesus, but those who obey them.
James: I know that you believe that. But obeying Jesus is one thing—avoiding major sin like sexual immorality, homosexuality and murder. That’s fine. But you’re talking about money. Why are you saying that our use of money is that important?
Francis: Because Jesus says it is! We spoke already that to build up treasure in heaven is to get rid of your excess wealth and give it to the poor. Jesus says that to have treasure in heaven is to have eternal life!
James: No, I don’t think so.
Francis: Look, it’s in the passages I already read to you. Mark 10—The rich young ruler was asking about eternal life and Jesus responded “if you want treasure in heaven” then sell your possessions and give to the poor. Luke 12:32 and 33—Jesus speaks about the disciples gaining the kingdom and then he says that to sell your possessions and give to the poor is to gain treasure in heaven—the same as gaining the kingdom of God. To be rid of your possessions IS to have treasure in heaven IS to enter the kingdom of God IS eternal life. You can’t separate one part from another.
Jumping the Needle's Eye
Given the statements about the danger of wealth for the disciple, it is not surprising that the disciple needs to surrender his wealth before he can be included as one of the inheritors of the kingdom.
Jesus indicated that one can either store up treasures on earth or treasures in heaven, but not both (Matthew 6:19-21; Luke 12:21) and that to store up treasures in heaven is to inherit the kingdom of God (Luke 12:32-34).
Jesus offered as a principle that whoever gave up everything—their family and livelihood—would receive an abundance of family and livelihood in this life and will inherit the kingdom of God in the age to come.
When the disciples began to follow Jesus, they gave up their occupations and their families and their wealth (Mark 1:16-20; Mark 2:14; Luke 5:27-28). In fact, Jesus says, before one begins to follow Jesus, he must give up his family, and surrender his very life (Luke 14:25-27).
Right after this, he says that the one who wishes to follow him needs to give up all of his possessions (Luke 14:33). Instead, all of Jesus’ disciples needs to not worry about their future needs, but to sell their possessions and give to the poor and then they will have riches in God (Luke 12: 21-34).
As an indication of his inheritance of the kingdom of God, Zaccheus offered as proof his lack of cheating in his occupation and his surrender of half of his wealth to the poor. Jesus accepted this and called him an inheritor of the kingdom (Luke 19:1-10).
Jesus commanded the young man with many possessions to sell everything in order to follow Jesus and to inherit the kingdom (Mark 10:17-22).
Jesus also spoke two parables which indicated that if one was to gain the kingdom of God, he would have to sell everything he had to gain it (Matthew 13:44-46).
In Acts, the disciples in Jerusalem are described as having nothing of their own, but held everything in common, some of them selling their family inheritance in order to give it to the apostles, who gave the proceeds to the poor among them (Acts 2:44-45; 4:32-37).
When the 12 are sent out, they are to take nothing with them, but to have their needs provided for by the towns where they ministered (Matthew 10; Mark; Luke 9).
In John, the one who inherits eternal life is the disciple who loves others, and this love is shown practically through hospitality.
In I John, is shown to be those who surrender their wealth for those in need (John 13:34-35; I John 3:16-18).
Thus, in the teaching of Jesus and in the life of the disciples, the surrender of one’s wealth is a prerequisite of inheriting the kingdom of God.
Mark 10:17-31
As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?"
And Jesus said to him, "Why do you call Me good? No one is good except God alone. You know the commandments, 'DO NOT MURDER, DO NOT COMMIT ADULTERY, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, Do not defraud, HONOR YOUR FATHER AND MOTHER.'"
And he said to Him, "Teacher, I have kept all these things from my youth up."
Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." But at these words he was saddened, and he went away grieving, for he was one who owned much property.
And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!"
The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."
They were even more astonished and said to Him, "Then who can be saved?"
Looking at them, Jesus said, "With people it is impossible, but not with God; for all things are possible with God."
Peter began to say to Him, "Behold, we have left everything and followed You."
Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. But many who are first will be last, and the last, first."
1. The basic question—How does one become an inheritor of the kingdom of God?
2. Jesus’ answer—Obey the commands of the covenant with Israel and to follow Jesus.
3. Prerequisite—Jesus said to sell possessions and give to the poor. This seems to be a prerequisite to following Jesus (i.e. Matthew 13:44-46; Luke 14:33).
4. Difficulty of prerequisite—Jesus tells his disciples how difficult, indeed impossible, it is for the wealthy to inherit the kingdom of God. Why? Because they have so many possessions, they find it difficult to get rid of them in order to follow Jesus.
5. Questions about prerequisite—The disciples had a hard time with this, on two levels. First, they wondered that if the rich had such a difficult time being saved, then perhaps it was too difficult for anyone. Jesus’ response was that it is God who saves and who makes such a prerequisite possible to endure, not man—thus it is possible. Secondly, the disciples wondered if their leaving of their families and possessions is inadequate in light of what Jesus required of the rich man.
6. Prerequisite revisited—Jesus said that anyone who left their families, occupations and wealth would gain the following benefits:
A. A greater family on earth (the community of Jesus—Matthew 12:48-50);
B. A greater wealth on earth (One’s needs met by God and the community of Jesus—Matthew 6 and Matthew 25:31-46); and
C. Eternal life, which is inheritance of the kingdom of God
However, Jesus also indicated that this new life and lifestyle would be accompanied by persecutions.
7. Final Warning: This section ends with Jesus’ common warning—“Many who are last will be first and the first last.” This could mean that if the rich man repents of hoarding his wealth, he will be in the kingdom with greater honor than the disciples.
Jesus indicated that one can either store up treasures on earth or treasures in heaven, but not both (Matthew 6:19-21; Luke 12:21) and that to store up treasures in heaven is to inherit the kingdom of God (Luke 12:32-34).
Jesus offered as a principle that whoever gave up everything—their family and livelihood—would receive an abundance of family and livelihood in this life and will inherit the kingdom of God in the age to come.
When the disciples began to follow Jesus, they gave up their occupations and their families and their wealth (Mark 1:16-20; Mark 2:14; Luke 5:27-28). In fact, Jesus says, before one begins to follow Jesus, he must give up his family, and surrender his very life (Luke 14:25-27).
Right after this, he says that the one who wishes to follow him needs to give up all of his possessions (Luke 14:33). Instead, all of Jesus’ disciples needs to not worry about their future needs, but to sell their possessions and give to the poor and then they will have riches in God (Luke 12: 21-34).
As an indication of his inheritance of the kingdom of God, Zaccheus offered as proof his lack of cheating in his occupation and his surrender of half of his wealth to the poor. Jesus accepted this and called him an inheritor of the kingdom (Luke 19:1-10).
Jesus commanded the young man with many possessions to sell everything in order to follow Jesus and to inherit the kingdom (Mark 10:17-22).
Jesus also spoke two parables which indicated that if one was to gain the kingdom of God, he would have to sell everything he had to gain it (Matthew 13:44-46).
In Acts, the disciples in Jerusalem are described as having nothing of their own, but held everything in common, some of them selling their family inheritance in order to give it to the apostles, who gave the proceeds to the poor among them (Acts 2:44-45; 4:32-37).
When the 12 are sent out, they are to take nothing with them, but to have their needs provided for by the towns where they ministered (Matthew 10; Mark; Luke 9).
In John, the one who inherits eternal life is the disciple who loves others, and this love is shown practically through hospitality.
In I John, is shown to be those who surrender their wealth for those in need (John 13:34-35; I John 3:16-18).
Thus, in the teaching of Jesus and in the life of the disciples, the surrender of one’s wealth is a prerequisite of inheriting the kingdom of God.
Mark 10:17-31
As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?"
And Jesus said to him, "Why do you call Me good? No one is good except God alone. You know the commandments, 'DO NOT MURDER, DO NOT COMMIT ADULTERY, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, Do not defraud, HONOR YOUR FATHER AND MOTHER.'"
And he said to Him, "Teacher, I have kept all these things from my youth up."
Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." But at these words he was saddened, and he went away grieving, for he was one who owned much property.
And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!"
The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."
They were even more astonished and said to Him, "Then who can be saved?"
Looking at them, Jesus said, "With people it is impossible, but not with God; for all things are possible with God."
Peter began to say to Him, "Behold, we have left everything and followed You."
Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. But many who are first will be last, and the last, first."
1. The basic question—How does one become an inheritor of the kingdom of God?
2. Jesus’ answer—Obey the commands of the covenant with Israel and to follow Jesus.
3. Prerequisite—Jesus said to sell possessions and give to the poor. This seems to be a prerequisite to following Jesus (i.e. Matthew 13:44-46; Luke 14:33).
4. Difficulty of prerequisite—Jesus tells his disciples how difficult, indeed impossible, it is for the wealthy to inherit the kingdom of God. Why? Because they have so many possessions, they find it difficult to get rid of them in order to follow Jesus.
5. Questions about prerequisite—The disciples had a hard time with this, on two levels. First, they wondered that if the rich had such a difficult time being saved, then perhaps it was too difficult for anyone. Jesus’ response was that it is God who saves and who makes such a prerequisite possible to endure, not man—thus it is possible. Secondly, the disciples wondered if their leaving of their families and possessions is inadequate in light of what Jesus required of the rich man.
6. Prerequisite revisited—Jesus said that anyone who left their families, occupations and wealth would gain the following benefits:
A. A greater family on earth (the community of Jesus—Matthew 12:48-50);
B. A greater wealth on earth (One’s needs met by God and the community of Jesus—Matthew 6 and Matthew 25:31-46); and
C. Eternal life, which is inheritance of the kingdom of God
However, Jesus also indicated that this new life and lifestyle would be accompanied by persecutions.
7. Final Warning: This section ends with Jesus’ common warning—“Many who are last will be first and the first last.” This could mean that if the rich man repents of hoarding his wealth, he will be in the kingdom with greater honor than the disciples.
Wealth As A Stumbling Block
Jesus warned against greed, saying that one’s life does not consist of the wealth one has (Luke 12:15). And that wealth is fundamentally unrighteous, and that it will fail in the end (Luke 16:9).
Jesus also said it is difficult—impossible for any but God to do—for the wealthy to enter God’s kingdom. (Mark 10:23-25; Matthew 19:23-24; Luke 18:24-25). He claimed that the rich among his followers would not receive comfort on the final day (Luke 6:24)—possibly meaning that they would not inherit the kingdom of God, since this is in opposition to the poor of his disciples who would.
Serving wealth is given as a display of having an idol in one’s heart and thus being unable to serve God (Matthew 6:24). Jesus warned that worry for the things of this life, the deceitfulness of riches and the desire of things causes one to no longer abide in the gospel (Mark 4:19). Jesus commanded not to store up wealth on earth, but to rather send it up to heaven (Matthew 6:19-20; Luke 12:21).
The principle behind this is that where ones treasure is, there will the heart be (Matthew 6:21; Luke 12:34)—meaning that one’s commitment is indicated by what one pours his resources into. A man putting his wealth into his future comfort on earth is condemned as a fool because he is not prepared for his death (Luke 12:16-21).
The rich man was punished after death, while the poor Lazarus was given comfort (Luke 16:19-21).
Other passages outside of Jesus indicate the difficulty of wealth:
James condemns the rich in his epistle (James 1:11; 2:6; 5:1-6).
The Psalms at times indicate that the rich are among the wicked and will be condemned (Psalm 37:16; 49:16-20).
The one who gains wealth through oppression is condemned throughout Scripture (Deut. 14:14-15; Psalm 62:10; 73:8,12; 107:39-40; Proverbs 22:16; 28:16; Isaiah 30:12-13; Ezekiel 22:12; Hosea 12:7-8; Micah 6:10-14; James 2:6). See also Baruch 3:16-19.
Condemnation of the Rich
God makes both rich and poor—the former to be brought low, the latter to be exalted. I Samuel 2:4-8
The rich of Jesus’ disciples are to be unhappy for they have already received their comfort. Luke 6:24, 25
The rich are to boast in the lowly position before God, for he will fade in the final day. James 1:10-11
The rich are condemned for their oppression and hoarding. James 5:1-5
It is nearly impossible for the rich to enter into the kingdom of heaven. Mark 10:23-25
The rich man is sent to be punished in Hades. Luke 16:22-23
Those who are exalted will be humbled. Matthew 23:12; Luke 14:11; Luke 18:14.
The rich are sent away by God empty-handed. Luke 1:53
The one who uses his resources for pleasure is opposed to the life of God
Proverbs 21:17—He who loves pleasure will be a poor man
Ecclesiastes 2:1-11—Pursuing pleasure is emptiness
Ecclesiastes 7:3-4—The fool is in the house of pleasure; the wise are found sorrowing
Isa 58:4, 13—Do not use the time of fasting or the Lord’s day for pleasure, but for the needy
Ezekiel 16:9—Sodom lived a life of ease and pleasure without regard to the poor
Luke 8:14—Seed among thorns is choked by this world’s pleasures
I Tim 5:6—The one who gives herself over to pleasures is dead even while alive
II Tim 3:4—In the last day, people will be lovers of pleasure rather than lovers of God.
Titus 3:3—Before God, we were enslaved to pleasures
Hebrews 11:24-26—Moses chose ill-treatment with God rather than the pleasures of this world
James 4:1-3—You do not receive what you ask because you want to spend it on your pleasures
James 5:5—The rich live a life of pleasure, and so will be judged
Keeping one’s wealth for oneself is condemned
The one who has extra should share with those who has none—Luke 3
The man who prepares for pleasure in his retirement is condemned as being not rich toward God—Luke 12
Do not store up treasures on earth—Matthew 6:19
The rich man who hoards is condemned. James 5:1-5.
Wealth as idolatry
Deuteronomy 6:10-15—When the children of Israel receive the wealth of the land they did not earn themselves, they should not forget the Lord and go to worship other gods.
Matthew 6:24—You can either serve God or mammon
Matthew 6:19-21—Do not store treasures on earth, for where your treasure is, your heart will follow.
Ephesians 5:3—Greed must not be named among the saints
Colossians 3:5—Greed is idolatry.
I Timothy 6:17—Tell the rich not to set their hope on uncertain riches, but on God.
James 4:3-5—Those who use what God gives them for their own pleasures are adulterers, whom God yearns for earnestly
Jesus also said it is difficult—impossible for any but God to do—for the wealthy to enter God’s kingdom. (Mark 10:23-25; Matthew 19:23-24; Luke 18:24-25). He claimed that the rich among his followers would not receive comfort on the final day (Luke 6:24)—possibly meaning that they would not inherit the kingdom of God, since this is in opposition to the poor of his disciples who would.
Serving wealth is given as a display of having an idol in one’s heart and thus being unable to serve God (Matthew 6:24). Jesus warned that worry for the things of this life, the deceitfulness of riches and the desire of things causes one to no longer abide in the gospel (Mark 4:19). Jesus commanded not to store up wealth on earth, but to rather send it up to heaven (Matthew 6:19-20; Luke 12:21).
The principle behind this is that where ones treasure is, there will the heart be (Matthew 6:21; Luke 12:34)—meaning that one’s commitment is indicated by what one pours his resources into. A man putting his wealth into his future comfort on earth is condemned as a fool because he is not prepared for his death (Luke 12:16-21).
The rich man was punished after death, while the poor Lazarus was given comfort (Luke 16:19-21).
Other passages outside of Jesus indicate the difficulty of wealth:
James condemns the rich in his epistle (James 1:11; 2:6; 5:1-6).
The Psalms at times indicate that the rich are among the wicked and will be condemned (Psalm 37:16; 49:16-20).
The one who gains wealth through oppression is condemned throughout Scripture (Deut. 14:14-15; Psalm 62:10; 73:8,12; 107:39-40; Proverbs 22:16; 28:16; Isaiah 30:12-13; Ezekiel 22:12; Hosea 12:7-8; Micah 6:10-14; James 2:6). See also Baruch 3:16-19.
Condemnation of the Rich
God makes both rich and poor—the former to be brought low, the latter to be exalted. I Samuel 2:4-8
The rich of Jesus’ disciples are to be unhappy for they have already received their comfort. Luke 6:24, 25
The rich are to boast in the lowly position before God, for he will fade in the final day. James 1:10-11
The rich are condemned for their oppression and hoarding. James 5:1-5
It is nearly impossible for the rich to enter into the kingdom of heaven. Mark 10:23-25
The rich man is sent to be punished in Hades. Luke 16:22-23
Those who are exalted will be humbled. Matthew 23:12; Luke 14:11; Luke 18:14.
The rich are sent away by God empty-handed. Luke 1:53
The one who uses his resources for pleasure is opposed to the life of God
Proverbs 21:17—He who loves pleasure will be a poor man
Ecclesiastes 2:1-11—Pursuing pleasure is emptiness
Ecclesiastes 7:3-4—The fool is in the house of pleasure; the wise are found sorrowing
Isa 58:4, 13—Do not use the time of fasting or the Lord’s day for pleasure, but for the needy
Ezekiel 16:9—Sodom lived a life of ease and pleasure without regard to the poor
Luke 8:14—Seed among thorns is choked by this world’s pleasures
I Tim 5:6—The one who gives herself over to pleasures is dead even while alive
II Tim 3:4—In the last day, people will be lovers of pleasure rather than lovers of God.
Titus 3:3—Before God, we were enslaved to pleasures
Hebrews 11:24-26—Moses chose ill-treatment with God rather than the pleasures of this world
James 4:1-3—You do not receive what you ask because you want to spend it on your pleasures
James 5:5—The rich live a life of pleasure, and so will be judged
Keeping one’s wealth for oneself is condemned
The one who has extra should share with those who has none—Luke 3
The man who prepares for pleasure in his retirement is condemned as being not rich toward God—Luke 12
Do not store up treasures on earth—Matthew 6:19
The rich man who hoards is condemned. James 5:1-5.
Wealth as idolatry
Deuteronomy 6:10-15—When the children of Israel receive the wealth of the land they did not earn themselves, they should not forget the Lord and go to worship other gods.
Matthew 6:24—You can either serve God or mammon
Matthew 6:19-21—Do not store treasures on earth, for where your treasure is, your heart will follow.
Ephesians 5:3—Greed must not be named among the saints
Colossians 3:5—Greed is idolatry.
I Timothy 6:17—Tell the rich not to set their hope on uncertain riches, but on God.
James 4:3-5—Those who use what God gives them for their own pleasures are adulterers, whom God yearns for earnestly
Sunday, September 28, 2008
Raising the Dead-- Faith and Works in the NT
It is commonly said that true faith has no action accompanied with it.
One receives the salvation of God strictly by grace and not by any actions (Ephesians 2:8-9). However, the teaching of Jesus clearly associates inheriting the kingdom of God with certain actions of obedience. The meek and the peacemakers will be inheritors of the kingdom (Matthew 5:5, 9). One’s righteousness must surpass the Pharisees’ or you will not enter the kingdom (Matt 5:20). Only those who are merciful like God is merciful will be called sons of God (Luke 6:35-36).
On the other hand, those who do evil will not inherit the kingdom of God. Those who speak evil of another or those who lust in their heart will be condemned on the last day (Matthew 5:22). In fact, Jesus says, on the last day, everyone who does what is good will be rewarded, while everyone who does evil will be punished (John 5:28-29).
James admits the significance of faith, but says that if faith stops with the belief, then that faith is dead. Rather, James says, faith must be accompanied by actions—specifically actions of love— in order to have the faith be effective.
Even Paul does not say that faith is sufficient unto itself, but that it leads us to the Spirit who grants us fruit of righteousness, which are good works based in love (Romans . Love, Paul says, is the fulfillment of the law, which we must achieve in order to gain God’s salvation (Romans 2:11-16; 13:8-10). And Paul also agreed that any of those who continue to do evil will not inherit God’s kingdom (I Corinthians 6:9-10).
The writer of Hebrews speaks much of faith, but only in the examples of many who did acts of faith in the midst of hardship (Heb 11:1-12:2).
Thus, all in the teaching of the apostles are agreed that while faith is most important, it isn’t worth anything unless it finishes it work in acts of love of one’s neighbor and of devotion to God.
Sin leads us to hell
Matthew 5:20—Murder leads us to hell.
Matthew 5:21-22—Hatred of any kind, including insulting a brother, leads us to hell
Matthew 5:27-29—Evil lust of any kind, including adultery and lustful looking leads us to hell
Matthew 18:7-9—Causing a “little one” to stumble leads one to hell
Matthew 23:33—The Pharisees are condemned to hell because of their actions
Mark 9:42-48—Cast away anything that causes you to sin, or else you will go to hell.
Matthew 3:10—Whoever does not do good works will be punished eternally.
Matthew 7:19—Whoever does not do good works go to hell.
Matthew 13:40-42—The judgment day condemns those who are lawless and stumbling blocks
Matthew 25:41-46—The goats are punished eternally for not helping those who represent Jesus.
James 1:14-15—Temptation leads to sin, and sin leads to death
James 5:1-5—The rich will be punished eternally because of their evil actions.
Jude 1:7—Sodom and G., by their evil actions were punished by eternal fire
Christians who persist in sin will not enter the kingdom of God
I Corinthians 6:9-10—Those who are characterized by evil acts will not enter into the kingdom.
Galatians 5:19-21—Those who act in accordance with the desires of the flesh will not enter the kingdom of God.
Ephesians 5:5-6—Sinners will not partake of the inheritance of Christ but will have the wrath of God.
Hebrews 10:26-31—The believer who persists in sin will be judged on the final day with fire
Revelation 21:8—those who abide in sin and cowardice will be punished in the lake of fire
Our eternal destiny is based on our actions, whether good or bad
Matthew 5:20—Unless your righteousness exceeds the Pharisees’ you will not enter God’s kingdom
Romans 6:16—One is a slave, either to sin, which leads to death, or to God which leads to obedience
Matthew 12:36-37—One is justified or condemned by every careless word they utter
Romans 2:6, 9-11—God will give to each person according to their deeds; distress to those who sin and peace to those who do righteousness
John 5:28-29—On the last day, the Son will raise the evil to punishment and the good to life
Revelation 20:12-13—All will be judged on the last day according to the deeds which are written in the book of life, whether evil or good.
Matthew 16:27—At Jesus’ return, God will repay everyone according to their deeds
II Corinthians 5:10—Everyone will be repaid according to their deeds, whether good or evil.
II Corinthians 11:15—Satan’s servants will end according to their deeds
Titus 1:15-16—Those who do evil deny God
Revelation 2:23—Jesus will give each one within the church according to the deeds done
Revelation 14:13—The dead in the Lord are blessed because their deeds follow after them.
Repentance from sin gives forgiveness and a right standing before God; But those who do not repent will be punished and condemned
Ezekiel 18:30-32—God judges everyone according to what they do. Therefore repent and turn away from your sin and God will forgive, for he takes no pleasure in the death of anyone.
Jonah 3: 1-10—Nineveh was not destroyed because they repented
Matthew 3:4-8—The people came to John, confessed their sins and were baptized by him.
Mark 1:4; Luke 3:3—John preached a baptism of repentance for the forgiveness of sins.
Mark 1:15—Jesus’ basic message was to repent and to believe in the gospel
Luke 5:32—Jesus came to call sinners to repentance
Luke 10:13—Woe to cities of Israel because they did not repent
Luke 11:32—Nineveh will condemn the generation of Jesus on the judgment day because Jesus’ generation did not repent
Luke 13:1-5—Unless you repent, great punishment will come upon you
Luke 15:1-10—The Lord rejoices at the repentance of sinners
Luke 24:47—Repentance for the forgiveness of sins will be preached to all nations.
Acts 2:38—Repent and be baptized
Acts 3:19—Repent so your sins will be wiped away.
Acts 5:31—Jesus grants repentance to Israel and the forgiveness of sins
Acts 8:22—Repent that your intention might be forgiven you
Acts 11:18—God granted to the gentiles the repentance that leads to life
Acts 20:21—Paul taught repentance and faith in Jesus
Acts 26:20—Paul taught repentance, turning to God and doing acts in accordance with repentance
II Timothy 2:25—God might grant repentance to them leading to the knowledge of the truth
II Peter 3:9—God does not desire anyone to be punished but that all would come to repentance
Revelation 2:5—Repent or else Jesus will come and take the lampstand out of its place
I Corinthians 6:11—Some of you were evildoers, but now you are justified and sanctified
We are led by God to do the pure works of the Law— the moral commands
Matthew 5:17-19—Jesus didn’t come to abolish the Law and Prophets, but to fulfill them
Matthew 7:12—This is the Law and the Prophets—to do to others as you would have them do to you
Matthew 22:36-40—The Law and the Prophets depend on loving God and loving your neighbor
Matthew 23:23; Luke 11:42—The weightier commandments of the Law and the Prophets are justice and mercy—do those as well as the minor ones
Luke 10:26-28—Love God and love your neighbor and you will live
Acts 24:14—Paul believes everything in accordance with the Law and the Prophets
Romans 2:13-16—Anyone who does the law is justified, even those who do not know the law
Romans 8:4—The requirement of the law is fulfilled by those who walk in the Spirit
Romans 13:8-10—The law is fulfilled by obeying, “love your neighbor as yourself”
I Corinthians 9:9-10—God uses the law to speak to his people today
Galatians 5:14, 22-23—The whole law is fulfilled by “Love your neighbor”; The fruit of the Spirit is love, etc. against which there is no law
Galatians 6:2—Bear each other’s burdens and fulfill the law of Christ
James 1:25—The one who lives by the law of liberty will be blessed in what he does
James 2:8-13—the law of liberty, the royal law is “love your neighbor as yourself”, the rest of it is just applications of it
James 4:11—Whoever speaks against a brother speaks against the law and judges it and such a one is not a doer of the law.
Faith is action based on the promises of God
Luke 18:7-8—Faith is persistent prayer for God’s justice
John 8:30-32- Those who believe Jesus follow him; those who follow him obey him.
Romans 6:5-6—Through faith, we are dead to sin.
Galatians 2:20—Having the faith of Jesus is living the life of Jesus.
Hebrews 11:8, 17, 34-35—Faith acts in obedience to God, based on his promises.
Hebrews 11:3-12:3—Faith is following the example of the saints of God and Jesus.
James 2:5-8—The promise of God is that the poor of faith receive the kingdom, and so the action of faith is to love the needy.
Revelation 14:12—Faith is obedience to God and to the Son.
The teaching of Jesus and the day of judgement
Matthew 25:31-46—The sheep are offered their reward—entrance into the kingdom—because of their obedience to Jesus’ words—the helping of those who represent Jesus. The goats are punished on judgement day because of their disobedience to Christ’s teaching in the same area.
Matthew 7:21-27; Luke 6:46-49—The one who hears and obeys Jesus’ teaching stands firm on judgment day; the one who does not is destroyed on judgement day.
II John 9-11—The one who does not adhere to the teaching that Jesus taught is to be treated as separated from the people of God and they do evil deeds.
I Timothy 6:3-5 – The one who does not adhere to the teaching that Jesus taught does evil deeds
Revelation 2:26—Whoever keeps Jesus’ deeds to the end is he who overcomes and will gain reward.
Predestination and Good Deeds
Matthew 25:31-46—Those who do what is righteous were predestined to live in the kingdom with the Father.
Ephesians 2:10—The good works of those who are in Jesus were predestined by God.
II Thessalonians 2:13—The believer was predestined by God to be holy by the Spirit.
If we do what is righteous, according to the word of Christ, then we will be declared righteous on the final judgement.
One receives the salvation of God strictly by grace and not by any actions (Ephesians 2:8-9). However, the teaching of Jesus clearly associates inheriting the kingdom of God with certain actions of obedience. The meek and the peacemakers will be inheritors of the kingdom (Matthew 5:5, 9). One’s righteousness must surpass the Pharisees’ or you will not enter the kingdom (Matt 5:20). Only those who are merciful like God is merciful will be called sons of God (Luke 6:35-36).
On the other hand, those who do evil will not inherit the kingdom of God. Those who speak evil of another or those who lust in their heart will be condemned on the last day (Matthew 5:22). In fact, Jesus says, on the last day, everyone who does what is good will be rewarded, while everyone who does evil will be punished (John 5:28-29).
James admits the significance of faith, but says that if faith stops with the belief, then that faith is dead. Rather, James says, faith must be accompanied by actions—specifically actions of love— in order to have the faith be effective.
Even Paul does not say that faith is sufficient unto itself, but that it leads us to the Spirit who grants us fruit of righteousness, which are good works based in love (Romans . Love, Paul says, is the fulfillment of the law, which we must achieve in order to gain God’s salvation (Romans 2:11-16; 13:8-10). And Paul also agreed that any of those who continue to do evil will not inherit God’s kingdom (I Corinthians 6:9-10).
The writer of Hebrews speaks much of faith, but only in the examples of many who did acts of faith in the midst of hardship (Heb 11:1-12:2).
Thus, all in the teaching of the apostles are agreed that while faith is most important, it isn’t worth anything unless it finishes it work in acts of love of one’s neighbor and of devotion to God.
Sin leads us to hell
Matthew 5:20—Murder leads us to hell.
Matthew 5:21-22—Hatred of any kind, including insulting a brother, leads us to hell
Matthew 5:27-29—Evil lust of any kind, including adultery and lustful looking leads us to hell
Matthew 18:7-9—Causing a “little one” to stumble leads one to hell
Matthew 23:33—The Pharisees are condemned to hell because of their actions
Mark 9:42-48—Cast away anything that causes you to sin, or else you will go to hell.
Matthew 3:10—Whoever does not do good works will be punished eternally.
Matthew 7:19—Whoever does not do good works go to hell.
Matthew 13:40-42—The judgment day condemns those who are lawless and stumbling blocks
Matthew 25:41-46—The goats are punished eternally for not helping those who represent Jesus.
James 1:14-15—Temptation leads to sin, and sin leads to death
James 5:1-5—The rich will be punished eternally because of their evil actions.
Jude 1:7—Sodom and G., by their evil actions were punished by eternal fire
Christians who persist in sin will not enter the kingdom of God
I Corinthians 6:9-10—Those who are characterized by evil acts will not enter into the kingdom.
Galatians 5:19-21—Those who act in accordance with the desires of the flesh will not enter the kingdom of God.
Ephesians 5:5-6—Sinners will not partake of the inheritance of Christ but will have the wrath of God.
Hebrews 10:26-31—The believer who persists in sin will be judged on the final day with fire
Revelation 21:8—those who abide in sin and cowardice will be punished in the lake of fire
Our eternal destiny is based on our actions, whether good or bad
Matthew 5:20—Unless your righteousness exceeds the Pharisees’ you will not enter God’s kingdom
Romans 6:16—One is a slave, either to sin, which leads to death, or to God which leads to obedience
Matthew 12:36-37—One is justified or condemned by every careless word they utter
Romans 2:6, 9-11—God will give to each person according to their deeds; distress to those who sin and peace to those who do righteousness
John 5:28-29—On the last day, the Son will raise the evil to punishment and the good to life
Revelation 20:12-13—All will be judged on the last day according to the deeds which are written in the book of life, whether evil or good.
Matthew 16:27—At Jesus’ return, God will repay everyone according to their deeds
II Corinthians 5:10—Everyone will be repaid according to their deeds, whether good or evil.
II Corinthians 11:15—Satan’s servants will end according to their deeds
Titus 1:15-16—Those who do evil deny God
Revelation 2:23—Jesus will give each one within the church according to the deeds done
Revelation 14:13—The dead in the Lord are blessed because their deeds follow after them.
Repentance from sin gives forgiveness and a right standing before God; But those who do not repent will be punished and condemned
Ezekiel 18:30-32—God judges everyone according to what they do. Therefore repent and turn away from your sin and God will forgive, for he takes no pleasure in the death of anyone.
Jonah 3: 1-10—Nineveh was not destroyed because they repented
Matthew 3:4-8—The people came to John, confessed their sins and were baptized by him.
Mark 1:4; Luke 3:3—John preached a baptism of repentance for the forgiveness of sins.
Mark 1:15—Jesus’ basic message was to repent and to believe in the gospel
Luke 5:32—Jesus came to call sinners to repentance
Luke 10:13—Woe to cities of Israel because they did not repent
Luke 11:32—Nineveh will condemn the generation of Jesus on the judgment day because Jesus’ generation did not repent
Luke 13:1-5—Unless you repent, great punishment will come upon you
Luke 15:1-10—The Lord rejoices at the repentance of sinners
Luke 24:47—Repentance for the forgiveness of sins will be preached to all nations.
Acts 2:38—Repent and be baptized
Acts 3:19—Repent so your sins will be wiped away.
Acts 5:31—Jesus grants repentance to Israel and the forgiveness of sins
Acts 8:22—Repent that your intention might be forgiven you
Acts 11:18—God granted to the gentiles the repentance that leads to life
Acts 20:21—Paul taught repentance and faith in Jesus
Acts 26:20—Paul taught repentance, turning to God and doing acts in accordance with repentance
II Timothy 2:25—God might grant repentance to them leading to the knowledge of the truth
II Peter 3:9—God does not desire anyone to be punished but that all would come to repentance
Revelation 2:5—Repent or else Jesus will come and take the lampstand out of its place
I Corinthians 6:11—Some of you were evildoers, but now you are justified and sanctified
We are led by God to do the pure works of the Law— the moral commands
Matthew 5:17-19—Jesus didn’t come to abolish the Law and Prophets, but to fulfill them
Matthew 7:12—This is the Law and the Prophets—to do to others as you would have them do to you
Matthew 22:36-40—The Law and the Prophets depend on loving God and loving your neighbor
Matthew 23:23; Luke 11:42—The weightier commandments of the Law and the Prophets are justice and mercy—do those as well as the minor ones
Luke 10:26-28—Love God and love your neighbor and you will live
Acts 24:14—Paul believes everything in accordance with the Law and the Prophets
Romans 2:13-16—Anyone who does the law is justified, even those who do not know the law
Romans 8:4—The requirement of the law is fulfilled by those who walk in the Spirit
Romans 13:8-10—The law is fulfilled by obeying, “love your neighbor as yourself”
I Corinthians 9:9-10—God uses the law to speak to his people today
Galatians 5:14, 22-23—The whole law is fulfilled by “Love your neighbor”; The fruit of the Spirit is love, etc. against which there is no law
Galatians 6:2—Bear each other’s burdens and fulfill the law of Christ
James 1:25—The one who lives by the law of liberty will be blessed in what he does
James 2:8-13—the law of liberty, the royal law is “love your neighbor as yourself”, the rest of it is just applications of it
James 4:11—Whoever speaks against a brother speaks against the law and judges it and such a one is not a doer of the law.
Faith is action based on the promises of God
Luke 18:7-8—Faith is persistent prayer for God’s justice
John 8:30-32- Those who believe Jesus follow him; those who follow him obey him.
Romans 6:5-6—Through faith, we are dead to sin.
Galatians 2:20—Having the faith of Jesus is living the life of Jesus.
Hebrews 11:8, 17, 34-35—Faith acts in obedience to God, based on his promises.
Hebrews 11:3-12:3—Faith is following the example of the saints of God and Jesus.
James 2:5-8—The promise of God is that the poor of faith receive the kingdom, and so the action of faith is to love the needy.
Revelation 14:12—Faith is obedience to God and to the Son.
The teaching of Jesus and the day of judgement
Matthew 25:31-46—The sheep are offered their reward—entrance into the kingdom—because of their obedience to Jesus’ words—the helping of those who represent Jesus. The goats are punished on judgement day because of their disobedience to Christ’s teaching in the same area.
Matthew 7:21-27; Luke 6:46-49—The one who hears and obeys Jesus’ teaching stands firm on judgment day; the one who does not is destroyed on judgement day.
II John 9-11—The one who does not adhere to the teaching that Jesus taught is to be treated as separated from the people of God and they do evil deeds.
I Timothy 6:3-5 – The one who does not adhere to the teaching that Jesus taught does evil deeds
Revelation 2:26—Whoever keeps Jesus’ deeds to the end is he who overcomes and will gain reward.
Predestination and Good Deeds
Matthew 25:31-46—Those who do what is righteous were predestined to live in the kingdom with the Father.
Ephesians 2:10—The good works of those who are in Jesus were predestined by God.
II Thessalonians 2:13—The believer was predestined by God to be holy by the Spirit.
If we do what is righteous, according to the word of Christ, then we will be declared righteous on the final judgement.
A Private Conversation Reflecting "A Bible Study On Wealth"
James and Francis are brothers, discussing the use of their wealth. Rosette is James’ wife, and Maria is Francis’ wife who originally came from Mexico. James presented Francis the chapter above on A Position on Wealth. Chuck is a lawyer who is observing the conversation.
Francis: (Glancing it over) Well, I’m impressed…
James: I can’t take credit for any of it. Pastor Melrose wrote this out. My gifting is accounting, not Bible teaching. But I did go over all of this and I think I can defend it, if I have to.
Francis: Okay. Let’s go over it, then. (Pulls out a pen.) Is it okay if I scribble on this?
James: Of course, it’s yours.
Francis: Great.
James: Okay, let me read over it quickly. (He glances at the women and Chuck.) If any of you have any questions about this, just let me know, okay?
Chuck nods. Maria shrugs.
Rosette: Whatever. I don’t know we’ll have anything to say.
James: You might. I’m just opening it up.
Rosette: Okay.
James: Great. Okay, let’s go over the first part. The Bible is clear that some people can be rich, while others are poor. There isn’t an exaltation in poverty in Scripture, nor is there a condemnation of the rich…
Francis: (Hesitant) Uh, excuse me?
James: Uh, yes?
Francis: I have to take exception to that statement.
James: Okay. But... perhaps if you could wait until I finish this first section at least? Then I’ll take a break and you can share your side.
Francis: That’s fine with me. I’ll just write down what I wanted to say and bring it up later. (Francis reaches for his Bible and opens it, looking for a passage.)
James: Thanks. (Looks at paper again.) As you can see, there are some great men of God who were rich—Abraham, Isaac, Job, Joseph of Aramathea and more. Also, there were rich people in both Israel and in the church who were fully accepted. The Lord makes some people rich, so it must be acceptable. And also, Proverbs gives some tips on how to gain wealth and be rich, so it must be okay to obtain wealth, right? Uh… I guess that’s all I have to say about that section. I must not be a preacher because I don’t go on and on, right?
(All laugh. Maria laughs louder than the others, then is embarrassed at her faux pas.)
Francis: Bien. Can I share a couple things now?
James: Go for it.
Francis: I’m not really disputing anything you just said. But I would like to offer a couple clarifications.
James: Uh huh.
Francis: First of all, the remark you made at the beginning, that the Bible never exalts the poor or condemns the rich. I don’t think your pastor would say that statement without qualification, because there are some passages that definitely lean that way. I’m not judging you, Jim, because, as you said, you’re not a Bible scholar. Let me give you a few passages that seem to indicate that the poor are exalted and the rich are condemned. In Luke 6:20 Jesus says, “Blessed are you who are poor, for yours is the kingdom of heaven.” On the other hand, verse 24 says, “Woe to you who are rich, for you have already received your comfort.” James 2:5 says, “Isn’t it the poor of this world that God has made rich in faith and to be heirs of the kingdom which he promised those who love him?” On the other hand, James 5:1 says, “Weep and howl, you rich, for the miseries that are coming upon you.” And also I Samuel 2 says, “The bows of the mighty ones are shattered, but those who stumble gird on strength... Yahweh makes some poor and others rich. He lowers some, and exalts others. The poor he raises from the dust. The needy he lifts up from shit….” Oops, sorry. That’s a personal translation. The standard translation is “He lifts the needy from the ash heap.” There are other passages like this, but you get the idea.
James: So how do you put these two ideas together? Obviously the Bible doesn’t condemn the rich in some places, but in others, as you say, it condemns the rich—although I have to admit, if you are using your own translations, I don’t know if I can trust you.
Francis: You can look them up yourself, if you like. Even use the King James. They all say the same thing.
James: Even so, how do you put this together?
Francis: Fundamentally, it comes down to generosity. The examples of rich men you mentioned are very good, actually. Job says of himself, “I was father to the needy… I delivered the poor and the orphan.…” This is in chapter 29, as Job is defending his righteousness. Abraham, in Genesis 18, bowed himself before total strangers, begging them to take a meal with him, simply because they were passing by. Zaccheus was commended as an inheritor of God’s kingdom because of two practices—he gave half of his possessions to the poor and because he repaid anyone he cheated four times as much. These were all men of generosity. There are other rich people in the Bible who were commended—all for their generosity to the poor. Cornelius, Tabitha and Barnabas in Acts, specifically. On the other hand there are other rich people who are condemned because of their lack of giving. Nabal, for instance, in I Samuel 25. In James 5, that I just read the first part, the rich are condemned because they were hoarding—not giving to the poor. On the other hand, in I Timothy 6, that Pastor Melrose mentions, Paul tells Timothy to command the rich to be generous, giving of their wealth, so they might make a savings of true life. So the difference seems to be between generous wealthy people and not-generous.
Rosette: So, you’re saying that the Bible condemns rich people in general, but not those who are generous to others?
Francis: It seems that the Bible often assumes that rich people will spend the money on themselves, instead of being generous. This is why at times the rich are condemned in general. But the Bible supports the wealthy who are radically generous or hospitable.
Rosette: Interesting…
James: (Clearing his throat) Actually, as you see, there are some cautions about wealth on the paper I handed out.
Francis: Yes, let’s go over that.
James: Okay. This part is cautions about using wealth. We shouldn’t use wealth ever for the sake of evil, such as oppressing others. Also, we have to be careful in gaining our wealth, not getting involved in get-rich-quick schemes or being greedy for more. Also, if we have wealth, we can’t be conceited, thinking that we are better than other people because we have money.
Francis: I certainly can’t disagree with that.
James: I didn’t think so.
Francis: However, I do have a comment…
James: (Curious) What’s that?
Francis: I just wanted to point out that almost everyone I know who has wealth trips up on almost every one of these areas. Let’s just talk about everyday things. It is becoming more commonly known that because of the extensive purchases of coffee, bananas and chocolate in the U.S., that many are being oppressed in Central and South America and Africa—even to the point of the slavery of children. And yet we continue to purchase these items because we are able to and they are even staples of our diet.
James: There’s nothing wrong with drinking coffee or eating bananas.
Francis: But if these every day items cause us to participate in the oppression of others, and we know that, aren’t we responsible? Aren’t we using our wealth for the sake of oppression, just like what your pastor wrote down here?
James: I’m not so sure about that…
Francis: Secondly, how many wealthy people do you know have “enough?” Don’t they always want more? That is greed for more wealth, the very concern Jesus and Paul had about the wealthy. We see that greed especially in the desire to see taxes cut so more money could go into one’s own pockets.
James: Look, the government shouldn’t be stealing from us to use themselves. We work hard for our money!
Francis: But when the government gives money back, in the form of rebates, what does that money get used for? Didn’t the government recently give $300 back to every wealthy person in America?
James: I wouldn’t exactly call most of those who received that wealthy…
Francis: Those under the poverty line in the U.S. who didn’t receive a cent of that money certainly would call them wealthy. Anyway… that doesn’t matter. What is important is what the money got used for—how many Christians used the money for their own expenses and how many gave it away to those in need? This was extra money—money no one expected would come. How many used it toward their own greed and how many used it toward needs?
James: I think you are overstepping your bounds here…
Francis: Then since I’m already in trouble, let me say one more thing. The last area you mentioned is that of being conceited. The wealthy are certainly conceited. Almost all of them. How many wealthy people think that those who don’t have jobs like theirs or who have insurance like theirs or who don’t have all the privileges for their families like the wealthy are in some way on a lower status. There are many churches today that teach that unless you are wealthy, then you lack spiritual strength—even though the Scripture says the opposite! How many wealthy people look down on those who need help, telling them to “get a job” without understanding the life situation they are in? The conceit is tremendous!
James: (Angry, but trying to hold it in) You really hate rich people, don’t you?
Francis: (Gentle) No. Not at all. All I’m trying to do here is to show that even your pastor has biblically condemned the far majority of the wealthy. I could say more, but what he has said is sufficient, for now.
James: Chuck, I don’t know if I can even talk to him! The things he is saying…
Chuck: (Calm) Finish the discussion, James. Come to some kind of conclusion.
Rosette: It’s okay, James. He’s just expressing his opinion. Isn’t that okay?
James: But he is deliberately trying to goad me! Every word he says is condemning me!
Francis: I’m not trying to condemn you. I’m trying to put modern reality in the context of what the Bible says, even as your pastor says. I’m not thinking of anyone in particular. I’m pointing out the evil in the system itself. It is very difficult for anyone in the United States to escape the evil inherent in the system.
James: What evil?
Francis: What your pastor pointed out: oppression, greed and conceit among the wealthy.
(Silence for a moment.)
Francis: Why don’t you go on, James? Read the next section.
James: Why? So you can condemn me some more?
Francis: I hope not.
James: I don’t know how you expect us to talk… (Exits room.)
Rosette: (Sighs) He’ll be back.
Maria: (To Francis) Don’t you think you pushed him a little hard?
Francis: I’m not trying to get him mad, Maria. But I came here to tell the truth. And that’s what I will do, even if it hurts.
Maria: Do you not need to speak truth in love?
Francis: Tell me when I was not gentle. I said nothing pointed or condemning or rude. Yes, it hurts, and I’m sorry about that.
(Everyone is silent for a moment, waiting for James to return)
James: (Returning) Okay. (Sits down.) Frank, I’m going to try to remain calm no matter what you say.
Francis: I don’t want to upset you. I just want to discuss the issues clearly.
James: All right. Well, let’s just stop the arguing, then. Let me finish giving my position. And then you can give yours.
Francis: Then you don’t want me to comment on your position?
James: You can ask questions of clarification, but that’s all. You’ll have your turn when I’m done.
Francis: Whatever you say.
James: All right, then. Let me go over the next section. Actually, let me explain a bit. My pastor says that many people, especially the Catholics, have a misunderstanding about wealth—that it is fundamentally evil. He says that it comes from a misunderstanding of this passage, Mark 10, about the rich young ruler. Actually, Francis, if you could read that section out loud, as listed here on the sheet.
Francis: (Flipping pages in his Bible) Just up to verse twenty-seven?
James: That’s what it says.
Francis: Okay… This is the New American Standard, by the way. “As He”—meaning Jesus— “was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?" And Jesus said to him, "Why do you call me good? No one is good except God alone. "You know the commandments, 'Do not murder, do not commit adultery, do not steal, do not bear false witness, do not defraud, honor your father and mother.'" And he said to Him, "Teacher, I have kept all these things from my youth up." Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." But at these words he was saddened, and he went away grieving, for he was one who owned much property. And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!" The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." They were even more astonished and said to Him, "Then who can be saved?" Looking at them, Jesus said, "With people it is impossible, but not with God; for all things are possible with God."
James: Thank you, Frank. On the surface, it seems that Jesus is condemning the rich to barely, if at all, gaining salvation. However, my pastor says, that in the context, Jesus is speaking about the impossibility of anyone coming to heaven on his or her own works. Jesus gives the young man a list of works to do, which almost everyone has already broken. This man is righteous in his own eyes, so Jesus gives him additional requirements that he could not fulfill and then—and this is the clincher—Jesus calls him to himself which will actually give him salvation. But the man stumbled at the law, wanting to be righteous by that and not by the death of Jesus. So he rejected Jesus’ call. Then Jesus decided to test the disciples, to see what they would say, by claiming that it is very difficult for the rich to enter heaven. The disciples responded rightly, by saying, “If the rich can’t be saved, who can?” And Jesus said that no one can be saved in the way of works, but only by the grace of God.
Francis: Well, that’s one point of view.
James: Don’t you see, Frank? This is our major disagreement. You want to say that our salvation is based on works—that if we do this or don’t do that we will be saved. But Jesus himself took us beyond that! He wanted us to see that his death was the only way we can be saved. That even while we remain sinners, in this life, Jesus will redeem us through his righteousness. We aren’t saved by being poor, Frank. We aren’t saved because we give our riches to the poor or whoever else. We are saved by God’s grace through the death of his Son.
Francis: You’re done?
James: Uh, yeah.
Francis: I can ask a couple questions?
James: To help you understand where I’m coming from. You’ll have your turn in a bit.
Francis: Okay. How are we saved?
James: By grace through faith.
Francis: And what is faith?
James: Believing in Jesus, whom God sent.
Francis: And where did Jesus tell the rich man to believe in him?
James: Umm... when he told him to “follow me.”
Francis: So, following Jesus is the same as believing in him?
James: Yes.
Francis: Okay, I just wanted that clarified.
Maria: Can I ask a question?
James: Of course.
Maria: Are you saying that a person can believe and they are saved?
James: Yes.
Maria: Is believing saying “Jesus is Lord”?
James: It says, “If anyone believes in their heart that God raised him from the dead.” So the believing is in the heart.
Francis: That passage is Romans 10:9-10. Doesn’t that whole passage say, “Whoever confesses with his mouth that ‘Jesus is Lord’ and believes in his heart that God raised him from the dead is saved” ?
James: Uh, yeah. So that means that believing is both in the heart and speaking with the mouth. But whatever comes out of the mouth begins in the heart, so believing in the heart is what is most important.
Maria: So anyone who believes in his heart is saved?
James: Yes.
Maria: What about people who steal? If they believe in their heart, are they saved?
James: Yes. Of course they would have to stop stealing, even as Paul said…
Maria: Isn’t that a “work”?
James: What do you mean?
Maria: If a person is saved by faith, not any “work”, is not stopping to steal a “work”?
James: Well, it would be a natural outflow of one’s faith… I think.
Maria: What about a homosexual?
James: What about them?
Maria: If a homosexual believes in his heart, is he saved?
James: Yes, but he would certainly have to stop being a homosexual…
Maria: And that is not a “work”?
James: That would just be a result of his faith.
Maria: So what about a greedy person?
James: What do you mean?
Maria: If a greedy person believes in his heart, is he saved?
James: Yes.
Maria: He will have to stop being greedy?
James: Well, he would have to… well… I mean… a miser couldn’t keep his money. I guess it depends on what you mean by “greedy.”
Maria: What if a believer knows that another believer is in need and they refuse to give them from their abundant resources?
James: Well, I guess it depends…
Maria: Depends?
James: Well, yes. It depends on if they were responsible with their money. And if they were in their circumstance because of sin.
Maria: So you justify greed because if the circumstances that are not in the Bible are there, then you can be greedy?
Francis: Maria, I don’t think—
James: Hold on, Frank. Let me answer. Maria, you haven’t really answered my question. What do you mean by greedy?
Maria: Greedy is knowing my cousins—who have been in the church for twenty years—are slowly starving because of drought three years in a row and my father-in-law and brother-in-law won’t send a penny to help them although if they sold their CD collections they could feed them for a year.
Francis: Maria, James was already feeling attacked…
James: Look, Maria, you don’t know the circumstances we live under either. My financial outlook is really tight. I can’t just up and give money to anyone. I don’t even know your cousins.
Maria: Did you read our newsletter?
James: Yes. Most of the time.
Rosette: (To herself, in a quiet voice) I thought we should have helped…
Maria: So you knew the circumstance. You knew the need. You knew we didn’t have enough. Why didn’t you help? How often did you give to Focus on the Family?
Francis: (Placing his hand on Maria’s arm) James, you said you wanted to finish your paper. Why don’t you go on.
James: (Controlling himself) Yeah. Let me go on.
Maria: (Flushed, distraught) Go.
James: (Looking at paper, without looking up) Okay, this is the most important part. The Bible, and especially Jesus, speaks of the man who has wealth as a steward who is given money as a resource to use under the observation of his master. This means that the steward has to be faithful to his master to be responsible with that wealth. (Warming up to his subject.) This means that he needs to use the money rightly—he can’t just give it to anyone for any reason, even if it is good. First of all, out of one’s income there has to be taken a tithe which is given to the local church body—not to other organizations, no matter how good they are. They need to support the pastor and the church that they attend. After that, there can be money for other things, if the steward so desires. Then, in the parable of the talents, it is shown clearly that the money a wealthy person has is to be given to investments which will increase the money, which should be used for the building of the kingdom of God.
Francis: Ummm…
James: This means that the surplus is used for that, not necessarily the principle. The principle should be used for increasing the wealth, so that the kingdom of God can continue to grow for years to come—not just in one shot. But this is surplus wealth. With the basic money one has, it needs to go to for one’s needs and the needs of one’s family. This can be very expensive in and of itself, as you well know. The pastor of the local church needs to be provided for especially, as well. Of course, the money can’t be used for evil. But this last point is most important: If the one who received wealth from the Lord does not use it appropriately, then he will lose his reward on the last day—that’s also in the parable of the talents. This means that if the one who has wealth does not use it for the building of the kingdom of God or if they do not increase the wealth, then they will have their rewards taken away from them.
Francis: Interesting. I can see that you and your pastor went through quite a bit of work.
James: Yeah, I guess so. I mean, Pastor Melrose did the work on his own—I don’t know how much work he actually put into it. But he did take time to go over it all with me and answer my questions. I guess there is quite a bit of work in this.
Francis: Impressive.
James: Did you have any questions of clarification on that last section?
Francis: I do have one question—did Jesus give his disciples wealth?
James: What do you mean?
Francis: I mean, did Jesus give his disciples money? Or possessions or land?
James: Not… that I know of.
Francis: Okay, that’s all I needed to ask.
James: (Looking sidelong at Francis, but addressing them all) Anyone else?
Rosette: James, I don’t think I really understood this before.
James: I have to admit, I didn’t understand it until just recently.
Rosette: So Scripture says that we have to invest money, or else our reward is taken away?
James: That seems to be what it says. Frank, could you read us the end of the parable of the talents, please?
Francis: That’d be Matthew 25. (Turning the pages of his Bible.)
James: Or it could be in Luke.
Francis: Then you’d call it the “Parable of the Minas”, because the mina is the unit of money used there.
James: Whatever.
Francis: Got it. “But his master answered and said to him, 'You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. Therefore take away the talent from him, and give it to the one who has the ten talents.' or to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth.”
James: That’s pretty strong.
Rosette: I’d say so.
Francis: Are you done with your presentation, Jim?
James: Yeah. I covered the paper. (Sighs slightly.) You can respond.
Francis: Well, let’s start right here with the passage I just read. I want you to notice that last line I just read. It’s pretty strong, like you said. Jesus uses the phrase a number of times. In Matthew 8, he uses it to speak about those who are cast out of the kingdom of God. In Matthew 22, it is used for the servant who was inadequately clothed for the wedding feast, and so he was thrown out. In Luke 13, Jesus used the phrase to speak about the teachers of the law who would be thrown out of the kingdom of God. These indicate that when Jesus used the phrase “outer darkness, where there will be weeping and gnashing of teeth” that he is speaking of those who ought to be in the kingdom, but for whatever reason, he is thrown out. This means that this parable isn’t about losing one’s rewards. It’s about not being able to enter the kingdom—receiving hell instead of heaven. Don’t you think that is pretty strong of Jesus to say that we would go to hell if we don’t increase our money?
James: I don’t think that he would really say that…
Francis: That’s what he would be saying, if we go with the interpretation of your pastor.
James: I thought it was a pretty straightforward interpretation. What would you say about it, then?
Francis: Well, it relates to the question I asked you. Did Jesus give the disciples any money—any earthly wealth of any kind? Who is the master in the parable? In Luke 19, the other place this parable shows up, the master is going to another land to receive a kingdom. The master, therefore is Jesus. The slaves, on the other hand, are the disciples. This isn’t unusual for Jesus to call the disciples slaves—they were probably used to the language and it didn’t offend them. At least, if it did, then nothing about it was recorded. And the master, in the parable, gave the slaves—the disciples—some money. But did Jesus ever give money to the disciples? No, he never did. This means that the gift must be something else. What could it be? The best possibility is that it is his teaching.
James: Couldn’t it be his death?
Francis: That is something he gave them. However, what would the disciples do to increase his death? Die themselves? I mean, that happened, but is that the best possibility here? The most likely interpretation is that Jesus gave his teaching to them and they are to increase that. But one thing is certain, the parable is not speaking about money.
Rosette: How could they increase his teaching?
Francis: Possibly by teaching others what he taught. That is spoken of in Matthew 28, at the end of the gospel. But more likely it is speaking about obedience.
James: Wait a minute. Are you saying, then, that the “wicked” servant was thrown into hell for disobeying Jesus?
Francis: That’s right.
James: Then we would all be going to hell. Frank, it’s just like I said. You believe in works-righteousness. I believe in grace.
Francis: What do you mean by “works”?
James: Thinking that we can enter heaven by doing this or that. The Scripture says that we are all sinners and that we all deserve hell. The death of Jesus covers our sin and allows us into heaven, even though we do not deserve it. Jesus freed us from all codes of legalism, so we are free to live under him. It doesn’t matter what we do, we are forgiven by God’s grace alone.
Francis: I agree that we are all sinners, and that we all deserve hell. And, of course, I agree that Jesus died to cleanse us from the consequence of sin, so that we can receive forgiveness. However, it doesn’t just stop with that. The scripture makes it clear—anyone who continues to sin will die, even if that sin is after they become a believer. Look at I Corinthians 6. Paul was speaking to the Corinthians to exclude a believer who was involved in sexual immorality from the fellowship. Why? Because, he said, those who persist in sin will not enter the kingdom of God. But the clearest example is Hebrews 10. It says, “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and the fury of a fire which will consume the adversaries. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? For we know Him who said, ‘Vengeance is mine, I will repay.’ And again, ‘The Lord will judge his people.’ It is a terrifying thing to fall into the hands of the living God.”
Rosette: Wow. I’ve never heard that before.
Francis: If we continue in sin, we will be under more severe judgment, because we had the possibility of living before God. Jesus’ death made that possible. But if we persist in our sin despite his death, then we have spit in the face of Jesus. He died to free us from sin, not to give us a façade to hide behind.
James: But it says in Scripture that we are covered by Jesus’ death. That we are clothed in him. That God doesn’t see us, just Jesus.
Francis: It does say that we are clothed in Christ. That just indicates the life that we should live, not just our standing before God. The thing about the theology of Luther, and most evangelical theology, that I just don’t get is, why they think God is so weak?
James: So weak? Of course not. We all think that God alone, by himself , can give us salvation. That places him in the highest place. It’s you who think he is weak, that Jesus’ death doesn’t fully cover our sins.
Francis: But you turn right around and say that God can’t make a believer in Jesus truly free from sin. That Jesus’ death is adequate for a “covering”, but inadequate to really take our sins away from us. You think it is some legal fiction, a façade that God covers you with so he doesn’t have to see your sin. That isn’t the Father of Jesus Christ. Jesus’ God takes sin so seriously that Jesus had to die on the cross. Jesus’ God still takes sin so seriously that if anyone persists in sin, they cannot enter the kingdom of God. Rather, God gives us strength to overcome sin in our lives. Paul said that Jesus died to deliver us from the hand of the powers that held us in bondage, including Satan and our own flesh. This means that we don’t have to sin anymore. Rather, we can walk in the life of Jesus. This is what it means to be clothed in Jesus.
James: I’m not sure. I just can’t accept what you’re saying. This doesn’t sound like it’s from the Scripture to me.
Francis: (Glancing it over) Well, I’m impressed…
James: I can’t take credit for any of it. Pastor Melrose wrote this out. My gifting is accounting, not Bible teaching. But I did go over all of this and I think I can defend it, if I have to.
Francis: Okay. Let’s go over it, then. (Pulls out a pen.) Is it okay if I scribble on this?
James: Of course, it’s yours.
Francis: Great.
James: Okay, let me read over it quickly. (He glances at the women and Chuck.) If any of you have any questions about this, just let me know, okay?
Chuck nods. Maria shrugs.
Rosette: Whatever. I don’t know we’ll have anything to say.
James: You might. I’m just opening it up.
Rosette: Okay.
James: Great. Okay, let’s go over the first part. The Bible is clear that some people can be rich, while others are poor. There isn’t an exaltation in poverty in Scripture, nor is there a condemnation of the rich…
Francis: (Hesitant) Uh, excuse me?
James: Uh, yes?
Francis: I have to take exception to that statement.
James: Okay. But... perhaps if you could wait until I finish this first section at least? Then I’ll take a break and you can share your side.
Francis: That’s fine with me. I’ll just write down what I wanted to say and bring it up later. (Francis reaches for his Bible and opens it, looking for a passage.)
James: Thanks. (Looks at paper again.) As you can see, there are some great men of God who were rich—Abraham, Isaac, Job, Joseph of Aramathea and more. Also, there were rich people in both Israel and in the church who were fully accepted. The Lord makes some people rich, so it must be acceptable. And also, Proverbs gives some tips on how to gain wealth and be rich, so it must be okay to obtain wealth, right? Uh… I guess that’s all I have to say about that section. I must not be a preacher because I don’t go on and on, right?
(All laugh. Maria laughs louder than the others, then is embarrassed at her faux pas.)
Francis: Bien. Can I share a couple things now?
James: Go for it.
Francis: I’m not really disputing anything you just said. But I would like to offer a couple clarifications.
James: Uh huh.
Francis: First of all, the remark you made at the beginning, that the Bible never exalts the poor or condemns the rich. I don’t think your pastor would say that statement without qualification, because there are some passages that definitely lean that way. I’m not judging you, Jim, because, as you said, you’re not a Bible scholar. Let me give you a few passages that seem to indicate that the poor are exalted and the rich are condemned. In Luke 6:20 Jesus says, “Blessed are you who are poor, for yours is the kingdom of heaven.” On the other hand, verse 24 says, “Woe to you who are rich, for you have already received your comfort.” James 2:5 says, “Isn’t it the poor of this world that God has made rich in faith and to be heirs of the kingdom which he promised those who love him?” On the other hand, James 5:1 says, “Weep and howl, you rich, for the miseries that are coming upon you.” And also I Samuel 2 says, “The bows of the mighty ones are shattered, but those who stumble gird on strength... Yahweh makes some poor and others rich. He lowers some, and exalts others. The poor he raises from the dust. The needy he lifts up from shit….” Oops, sorry. That’s a personal translation. The standard translation is “He lifts the needy from the ash heap.” There are other passages like this, but you get the idea.
James: So how do you put these two ideas together? Obviously the Bible doesn’t condemn the rich in some places, but in others, as you say, it condemns the rich—although I have to admit, if you are using your own translations, I don’t know if I can trust you.
Francis: You can look them up yourself, if you like. Even use the King James. They all say the same thing.
James: Even so, how do you put this together?
Francis: Fundamentally, it comes down to generosity. The examples of rich men you mentioned are very good, actually. Job says of himself, “I was father to the needy… I delivered the poor and the orphan.…” This is in chapter 29, as Job is defending his righteousness. Abraham, in Genesis 18, bowed himself before total strangers, begging them to take a meal with him, simply because they were passing by. Zaccheus was commended as an inheritor of God’s kingdom because of two practices—he gave half of his possessions to the poor and because he repaid anyone he cheated four times as much. These were all men of generosity. There are other rich people in the Bible who were commended—all for their generosity to the poor. Cornelius, Tabitha and Barnabas in Acts, specifically. On the other hand there are other rich people who are condemned because of their lack of giving. Nabal, for instance, in I Samuel 25. In James 5, that I just read the first part, the rich are condemned because they were hoarding—not giving to the poor. On the other hand, in I Timothy 6, that Pastor Melrose mentions, Paul tells Timothy to command the rich to be generous, giving of their wealth, so they might make a savings of true life. So the difference seems to be between generous wealthy people and not-generous.
Rosette: So, you’re saying that the Bible condemns rich people in general, but not those who are generous to others?
Francis: It seems that the Bible often assumes that rich people will spend the money on themselves, instead of being generous. This is why at times the rich are condemned in general. But the Bible supports the wealthy who are radically generous or hospitable.
Rosette: Interesting…
James: (Clearing his throat) Actually, as you see, there are some cautions about wealth on the paper I handed out.
Francis: Yes, let’s go over that.
James: Okay. This part is cautions about using wealth. We shouldn’t use wealth ever for the sake of evil, such as oppressing others. Also, we have to be careful in gaining our wealth, not getting involved in get-rich-quick schemes or being greedy for more. Also, if we have wealth, we can’t be conceited, thinking that we are better than other people because we have money.
Francis: I certainly can’t disagree with that.
James: I didn’t think so.
Francis: However, I do have a comment…
James: (Curious) What’s that?
Francis: I just wanted to point out that almost everyone I know who has wealth trips up on almost every one of these areas. Let’s just talk about everyday things. It is becoming more commonly known that because of the extensive purchases of coffee, bananas and chocolate in the U.S., that many are being oppressed in Central and South America and Africa—even to the point of the slavery of children. And yet we continue to purchase these items because we are able to and they are even staples of our diet.
James: There’s nothing wrong with drinking coffee or eating bananas.
Francis: But if these every day items cause us to participate in the oppression of others, and we know that, aren’t we responsible? Aren’t we using our wealth for the sake of oppression, just like what your pastor wrote down here?
James: I’m not so sure about that…
Francis: Secondly, how many wealthy people do you know have “enough?” Don’t they always want more? That is greed for more wealth, the very concern Jesus and Paul had about the wealthy. We see that greed especially in the desire to see taxes cut so more money could go into one’s own pockets.
James: Look, the government shouldn’t be stealing from us to use themselves. We work hard for our money!
Francis: But when the government gives money back, in the form of rebates, what does that money get used for? Didn’t the government recently give $300 back to every wealthy person in America?
James: I wouldn’t exactly call most of those who received that wealthy…
Francis: Those under the poverty line in the U.S. who didn’t receive a cent of that money certainly would call them wealthy. Anyway… that doesn’t matter. What is important is what the money got used for—how many Christians used the money for their own expenses and how many gave it away to those in need? This was extra money—money no one expected would come. How many used it toward their own greed and how many used it toward needs?
James: I think you are overstepping your bounds here…
Francis: Then since I’m already in trouble, let me say one more thing. The last area you mentioned is that of being conceited. The wealthy are certainly conceited. Almost all of them. How many wealthy people think that those who don’t have jobs like theirs or who have insurance like theirs or who don’t have all the privileges for their families like the wealthy are in some way on a lower status. There are many churches today that teach that unless you are wealthy, then you lack spiritual strength—even though the Scripture says the opposite! How many wealthy people look down on those who need help, telling them to “get a job” without understanding the life situation they are in? The conceit is tremendous!
James: (Angry, but trying to hold it in) You really hate rich people, don’t you?
Francis: (Gentle) No. Not at all. All I’m trying to do here is to show that even your pastor has biblically condemned the far majority of the wealthy. I could say more, but what he has said is sufficient, for now.
James: Chuck, I don’t know if I can even talk to him! The things he is saying…
Chuck: (Calm) Finish the discussion, James. Come to some kind of conclusion.
Rosette: It’s okay, James. He’s just expressing his opinion. Isn’t that okay?
James: But he is deliberately trying to goad me! Every word he says is condemning me!
Francis: I’m not trying to condemn you. I’m trying to put modern reality in the context of what the Bible says, even as your pastor says. I’m not thinking of anyone in particular. I’m pointing out the evil in the system itself. It is very difficult for anyone in the United States to escape the evil inherent in the system.
James: What evil?
Francis: What your pastor pointed out: oppression, greed and conceit among the wealthy.
(Silence for a moment.)
Francis: Why don’t you go on, James? Read the next section.
James: Why? So you can condemn me some more?
Francis: I hope not.
James: I don’t know how you expect us to talk… (Exits room.)
Rosette: (Sighs) He’ll be back.
Maria: (To Francis) Don’t you think you pushed him a little hard?
Francis: I’m not trying to get him mad, Maria. But I came here to tell the truth. And that’s what I will do, even if it hurts.
Maria: Do you not need to speak truth in love?
Francis: Tell me when I was not gentle. I said nothing pointed or condemning or rude. Yes, it hurts, and I’m sorry about that.
(Everyone is silent for a moment, waiting for James to return)
James: (Returning) Okay. (Sits down.) Frank, I’m going to try to remain calm no matter what you say.
Francis: I don’t want to upset you. I just want to discuss the issues clearly.
James: All right. Well, let’s just stop the arguing, then. Let me finish giving my position. And then you can give yours.
Francis: Then you don’t want me to comment on your position?
James: You can ask questions of clarification, but that’s all. You’ll have your turn when I’m done.
Francis: Whatever you say.
James: All right, then. Let me go over the next section. Actually, let me explain a bit. My pastor says that many people, especially the Catholics, have a misunderstanding about wealth—that it is fundamentally evil. He says that it comes from a misunderstanding of this passage, Mark 10, about the rich young ruler. Actually, Francis, if you could read that section out loud, as listed here on the sheet.
Francis: (Flipping pages in his Bible) Just up to verse twenty-seven?
James: That’s what it says.
Francis: Okay… This is the New American Standard, by the way. “As He”—meaning Jesus— “was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?" And Jesus said to him, "Why do you call me good? No one is good except God alone. "You know the commandments, 'Do not murder, do not commit adultery, do not steal, do not bear false witness, do not defraud, honor your father and mother.'" And he said to Him, "Teacher, I have kept all these things from my youth up." Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." But at these words he was saddened, and he went away grieving, for he was one who owned much property. And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!" The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." They were even more astonished and said to Him, "Then who can be saved?" Looking at them, Jesus said, "With people it is impossible, but not with God; for all things are possible with God."
James: Thank you, Frank. On the surface, it seems that Jesus is condemning the rich to barely, if at all, gaining salvation. However, my pastor says, that in the context, Jesus is speaking about the impossibility of anyone coming to heaven on his or her own works. Jesus gives the young man a list of works to do, which almost everyone has already broken. This man is righteous in his own eyes, so Jesus gives him additional requirements that he could not fulfill and then—and this is the clincher—Jesus calls him to himself which will actually give him salvation. But the man stumbled at the law, wanting to be righteous by that and not by the death of Jesus. So he rejected Jesus’ call. Then Jesus decided to test the disciples, to see what they would say, by claiming that it is very difficult for the rich to enter heaven. The disciples responded rightly, by saying, “If the rich can’t be saved, who can?” And Jesus said that no one can be saved in the way of works, but only by the grace of God.
Francis: Well, that’s one point of view.
James: Don’t you see, Frank? This is our major disagreement. You want to say that our salvation is based on works—that if we do this or don’t do that we will be saved. But Jesus himself took us beyond that! He wanted us to see that his death was the only way we can be saved. That even while we remain sinners, in this life, Jesus will redeem us through his righteousness. We aren’t saved by being poor, Frank. We aren’t saved because we give our riches to the poor or whoever else. We are saved by God’s grace through the death of his Son.
Francis: You’re done?
James: Uh, yeah.
Francis: I can ask a couple questions?
James: To help you understand where I’m coming from. You’ll have your turn in a bit.
Francis: Okay. How are we saved?
James: By grace through faith.
Francis: And what is faith?
James: Believing in Jesus, whom God sent.
Francis: And where did Jesus tell the rich man to believe in him?
James: Umm... when he told him to “follow me.”
Francis: So, following Jesus is the same as believing in him?
James: Yes.
Francis: Okay, I just wanted that clarified.
Maria: Can I ask a question?
James: Of course.
Maria: Are you saying that a person can believe and they are saved?
James: Yes.
Maria: Is believing saying “Jesus is Lord”?
James: It says, “If anyone believes in their heart that God raised him from the dead.” So the believing is in the heart.
Francis: That passage is Romans 10:9-10. Doesn’t that whole passage say, “Whoever confesses with his mouth that ‘Jesus is Lord’ and believes in his heart that God raised him from the dead is saved” ?
James: Uh, yeah. So that means that believing is both in the heart and speaking with the mouth. But whatever comes out of the mouth begins in the heart, so believing in the heart is what is most important.
Maria: So anyone who believes in his heart is saved?
James: Yes.
Maria: What about people who steal? If they believe in their heart, are they saved?
James: Yes. Of course they would have to stop stealing, even as Paul said…
Maria: Isn’t that a “work”?
James: What do you mean?
Maria: If a person is saved by faith, not any “work”, is not stopping to steal a “work”?
James: Well, it would be a natural outflow of one’s faith… I think.
Maria: What about a homosexual?
James: What about them?
Maria: If a homosexual believes in his heart, is he saved?
James: Yes, but he would certainly have to stop being a homosexual…
Maria: And that is not a “work”?
James: That would just be a result of his faith.
Maria: So what about a greedy person?
James: What do you mean?
Maria: If a greedy person believes in his heart, is he saved?
James: Yes.
Maria: He will have to stop being greedy?
James: Well, he would have to… well… I mean… a miser couldn’t keep his money. I guess it depends on what you mean by “greedy.”
Maria: What if a believer knows that another believer is in need and they refuse to give them from their abundant resources?
James: Well, I guess it depends…
Maria: Depends?
James: Well, yes. It depends on if they were responsible with their money. And if they were in their circumstance because of sin.
Maria: So you justify greed because if the circumstances that are not in the Bible are there, then you can be greedy?
Francis: Maria, I don’t think—
James: Hold on, Frank. Let me answer. Maria, you haven’t really answered my question. What do you mean by greedy?
Maria: Greedy is knowing my cousins—who have been in the church for twenty years—are slowly starving because of drought three years in a row and my father-in-law and brother-in-law won’t send a penny to help them although if they sold their CD collections they could feed them for a year.
Francis: Maria, James was already feeling attacked…
James: Look, Maria, you don’t know the circumstances we live under either. My financial outlook is really tight. I can’t just up and give money to anyone. I don’t even know your cousins.
Maria: Did you read our newsletter?
James: Yes. Most of the time.
Rosette: (To herself, in a quiet voice) I thought we should have helped…
Maria: So you knew the circumstance. You knew the need. You knew we didn’t have enough. Why didn’t you help? How often did you give to Focus on the Family?
Francis: (Placing his hand on Maria’s arm) James, you said you wanted to finish your paper. Why don’t you go on.
James: (Controlling himself) Yeah. Let me go on.
Maria: (Flushed, distraught) Go.
James: (Looking at paper, without looking up) Okay, this is the most important part. The Bible, and especially Jesus, speaks of the man who has wealth as a steward who is given money as a resource to use under the observation of his master. This means that the steward has to be faithful to his master to be responsible with that wealth. (Warming up to his subject.) This means that he needs to use the money rightly—he can’t just give it to anyone for any reason, even if it is good. First of all, out of one’s income there has to be taken a tithe which is given to the local church body—not to other organizations, no matter how good they are. They need to support the pastor and the church that they attend. After that, there can be money for other things, if the steward so desires. Then, in the parable of the talents, it is shown clearly that the money a wealthy person has is to be given to investments which will increase the money, which should be used for the building of the kingdom of God.
Francis: Ummm…
James: This means that the surplus is used for that, not necessarily the principle. The principle should be used for increasing the wealth, so that the kingdom of God can continue to grow for years to come—not just in one shot. But this is surplus wealth. With the basic money one has, it needs to go to for one’s needs and the needs of one’s family. This can be very expensive in and of itself, as you well know. The pastor of the local church needs to be provided for especially, as well. Of course, the money can’t be used for evil. But this last point is most important: If the one who received wealth from the Lord does not use it appropriately, then he will lose his reward on the last day—that’s also in the parable of the talents. This means that if the one who has wealth does not use it for the building of the kingdom of God or if they do not increase the wealth, then they will have their rewards taken away from them.
Francis: Interesting. I can see that you and your pastor went through quite a bit of work.
James: Yeah, I guess so. I mean, Pastor Melrose did the work on his own—I don’t know how much work he actually put into it. But he did take time to go over it all with me and answer my questions. I guess there is quite a bit of work in this.
Francis: Impressive.
James: Did you have any questions of clarification on that last section?
Francis: I do have one question—did Jesus give his disciples wealth?
James: What do you mean?
Francis: I mean, did Jesus give his disciples money? Or possessions or land?
James: Not… that I know of.
Francis: Okay, that’s all I needed to ask.
James: (Looking sidelong at Francis, but addressing them all) Anyone else?
Rosette: James, I don’t think I really understood this before.
James: I have to admit, I didn’t understand it until just recently.
Rosette: So Scripture says that we have to invest money, or else our reward is taken away?
James: That seems to be what it says. Frank, could you read us the end of the parable of the talents, please?
Francis: That’d be Matthew 25. (Turning the pages of his Bible.)
James: Or it could be in Luke.
Francis: Then you’d call it the “Parable of the Minas”, because the mina is the unit of money used there.
James: Whatever.
Francis: Got it. “But his master answered and said to him, 'You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. Therefore take away the talent from him, and give it to the one who has the ten talents.' or to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth.”
James: That’s pretty strong.
Rosette: I’d say so.
Francis: Are you done with your presentation, Jim?
James: Yeah. I covered the paper. (Sighs slightly.) You can respond.
Francis: Well, let’s start right here with the passage I just read. I want you to notice that last line I just read. It’s pretty strong, like you said. Jesus uses the phrase a number of times. In Matthew 8, he uses it to speak about those who are cast out of the kingdom of God. In Matthew 22, it is used for the servant who was inadequately clothed for the wedding feast, and so he was thrown out. In Luke 13, Jesus used the phrase to speak about the teachers of the law who would be thrown out of the kingdom of God. These indicate that when Jesus used the phrase “outer darkness, where there will be weeping and gnashing of teeth” that he is speaking of those who ought to be in the kingdom, but for whatever reason, he is thrown out. This means that this parable isn’t about losing one’s rewards. It’s about not being able to enter the kingdom—receiving hell instead of heaven. Don’t you think that is pretty strong of Jesus to say that we would go to hell if we don’t increase our money?
James: I don’t think that he would really say that…
Francis: That’s what he would be saying, if we go with the interpretation of your pastor.
James: I thought it was a pretty straightforward interpretation. What would you say about it, then?
Francis: Well, it relates to the question I asked you. Did Jesus give the disciples any money—any earthly wealth of any kind? Who is the master in the parable? In Luke 19, the other place this parable shows up, the master is going to another land to receive a kingdom. The master, therefore is Jesus. The slaves, on the other hand, are the disciples. This isn’t unusual for Jesus to call the disciples slaves—they were probably used to the language and it didn’t offend them. At least, if it did, then nothing about it was recorded. And the master, in the parable, gave the slaves—the disciples—some money. But did Jesus ever give money to the disciples? No, he never did. This means that the gift must be something else. What could it be? The best possibility is that it is his teaching.
James: Couldn’t it be his death?
Francis: That is something he gave them. However, what would the disciples do to increase his death? Die themselves? I mean, that happened, but is that the best possibility here? The most likely interpretation is that Jesus gave his teaching to them and they are to increase that. But one thing is certain, the parable is not speaking about money.
Rosette: How could they increase his teaching?
Francis: Possibly by teaching others what he taught. That is spoken of in Matthew 28, at the end of the gospel. But more likely it is speaking about obedience.
James: Wait a minute. Are you saying, then, that the “wicked” servant was thrown into hell for disobeying Jesus?
Francis: That’s right.
James: Then we would all be going to hell. Frank, it’s just like I said. You believe in works-righteousness. I believe in grace.
Francis: What do you mean by “works”?
James: Thinking that we can enter heaven by doing this or that. The Scripture says that we are all sinners and that we all deserve hell. The death of Jesus covers our sin and allows us into heaven, even though we do not deserve it. Jesus freed us from all codes of legalism, so we are free to live under him. It doesn’t matter what we do, we are forgiven by God’s grace alone.
Francis: I agree that we are all sinners, and that we all deserve hell. And, of course, I agree that Jesus died to cleanse us from the consequence of sin, so that we can receive forgiveness. However, it doesn’t just stop with that. The scripture makes it clear—anyone who continues to sin will die, even if that sin is after they become a believer. Look at I Corinthians 6. Paul was speaking to the Corinthians to exclude a believer who was involved in sexual immorality from the fellowship. Why? Because, he said, those who persist in sin will not enter the kingdom of God. But the clearest example is Hebrews 10. It says, “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a terrifying expectation of judgment and the fury of a fire which will consume the adversaries. Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? For we know Him who said, ‘Vengeance is mine, I will repay.’ And again, ‘The Lord will judge his people.’ It is a terrifying thing to fall into the hands of the living God.”
Rosette: Wow. I’ve never heard that before.
Francis: If we continue in sin, we will be under more severe judgment, because we had the possibility of living before God. Jesus’ death made that possible. But if we persist in our sin despite his death, then we have spit in the face of Jesus. He died to free us from sin, not to give us a façade to hide behind.
James: But it says in Scripture that we are covered by Jesus’ death. That we are clothed in him. That God doesn’t see us, just Jesus.
Francis: It does say that we are clothed in Christ. That just indicates the life that we should live, not just our standing before God. The thing about the theology of Luther, and most evangelical theology, that I just don’t get is, why they think God is so weak?
James: So weak? Of course not. We all think that God alone, by himself , can give us salvation. That places him in the highest place. It’s you who think he is weak, that Jesus’ death doesn’t fully cover our sins.
Francis: But you turn right around and say that God can’t make a believer in Jesus truly free from sin. That Jesus’ death is adequate for a “covering”, but inadequate to really take our sins away from us. You think it is some legal fiction, a façade that God covers you with so he doesn’t have to see your sin. That isn’t the Father of Jesus Christ. Jesus’ God takes sin so seriously that Jesus had to die on the cross. Jesus’ God still takes sin so seriously that if anyone persists in sin, they cannot enter the kingdom of God. Rather, God gives us strength to overcome sin in our lives. Paul said that Jesus died to deliver us from the hand of the powers that held us in bondage, including Satan and our own flesh. This means that we don’t have to sin anymore. Rather, we can walk in the life of Jesus. This is what it means to be clothed in Jesus.
James: I’m not sure. I just can’t accept what you’re saying. This doesn’t sound like it’s from the Scripture to me.
A Bible Study on Wealth
By “Pastor Joseph Melrose”
This chapter does not represent the teaching of the author, but provides an example of the use of Scripture in a typical evangelical setting. A discussion on the information in this chapter is contained in chapter 2.
Wealth is acceptable to God
1. Abraham, Isaac, Job, Joseph of Aramathea, Zacchaeus all righteous men, were wealthy. Genesis 24:35; Genesis 26:13; Job 1:1-3; Job 34:12; Matthew 27:57; Luke 19:2.
2. The congregation of Israel contained both the rich and the poor. Exodus 30:15.
3. There is not to be impartiality to the poor nor to the rich. Leviticus 19:15.
4. The Lord makes some people rich. I Samuel 2:7; Proverbs 10:22.
5. Being rich is an acceptable goal to attain to. Proverbs 18:11; 21:17; Proverbs 22:7.
6. Paul commends the rich in the church. I Timothy 6
Cautions about wealth
1. Don’t use wealth to oppress others. Proverbs 22:16
2. Don’t use wealth to do evil. I Timothy 6:9.
3. Don’t be greedy for wealth. Luke 12: 15
4. Don’t be conceited. I Timothy 6:17
5. Don’t fix your hope on this world’s wealth. I Timothy 6:17
6. Don’t get involved in get-rich-quick schemes. Proverbs 28:20
A proper understanding of Mark 10:19-27 in light of the gospel.
1. Jesus’ discussion with the rich man was about rewards in heaven. The second discussion, with the disciples, was about being saved eternally.
2. Jesus was trying to show the man how following the law is impossible. When the man claimed to obey all of these commandments without sin, Jesus knew that he had to increase the stakes. So he made the law impossible to follow by offering an interpretation of “Do not covet what belongs to your neighbor.” Jesus told him to sell his possessions and give to the poor so that he would be able to see that he could not be saved by the legalism.
3. While Jesus claimed that it was hard for rich people to enter into the kingdom, even impossible, the disciples’ response was “who then can be saved?” This indicates that they figured that if rich people could not be saved, then no one could. Jesus’ response showed them to be right. He says that for anyone wanting to be saved, it is impossible. But with God all things are possible. This indicates the true gospel—no one is saved by works, but by God’s grace alone.
Principles of Stewardship
1. The man who has God’s wealth is a steward of that wealth, entrusted to be responsible with that wealth. Matthew 25:14-30; Luke 19:12-26; Luke 16:10.
2. The steward of God provides a tithe of one’s income for the house of God. Leviticus 27:30; Malachi 3:10.
3. The steward of God is to increase that wealth for the sake of building God’s kingdom. Matthew 25:14-30; Luke 19:12-26; Matthew 6:33.
4. The steward of God should make sure that their family is well cared for. I Timothy 5:8.
5. The steward of God should make sure that the needs of the pastor are provided for. I Timothy 5:17-18.
6. Those who use their steward position for the sake of evil will be punished by not receiving their reward on the last day. Luke 12:42-46.
7. Those who fail to increase the wealth the Lord has given them will be punished by not receiving their reward on the last day. Luke 19:24-26.
This chapter does not represent the teaching of the author, but provides an example of the use of Scripture in a typical evangelical setting. A discussion on the information in this chapter is contained in chapter 2.
Wealth is acceptable to God
1. Abraham, Isaac, Job, Joseph of Aramathea, Zacchaeus all righteous men, were wealthy. Genesis 24:35; Genesis 26:13; Job 1:1-3; Job 34:12; Matthew 27:57; Luke 19:2.
2. The congregation of Israel contained both the rich and the poor. Exodus 30:15.
3. There is not to be impartiality to the poor nor to the rich. Leviticus 19:15.
4. The Lord makes some people rich. I Samuel 2:7; Proverbs 10:22.
5. Being rich is an acceptable goal to attain to. Proverbs 18:11; 21:17; Proverbs 22:7.
6. Paul commends the rich in the church. I Timothy 6
Cautions about wealth
1. Don’t use wealth to oppress others. Proverbs 22:16
2. Don’t use wealth to do evil. I Timothy 6:9.
3. Don’t be greedy for wealth. Luke 12: 15
4. Don’t be conceited. I Timothy 6:17
5. Don’t fix your hope on this world’s wealth. I Timothy 6:17
6. Don’t get involved in get-rich-quick schemes. Proverbs 28:20
A proper understanding of Mark 10:19-27 in light of the gospel.
1. Jesus’ discussion with the rich man was about rewards in heaven. The second discussion, with the disciples, was about being saved eternally.
2. Jesus was trying to show the man how following the law is impossible. When the man claimed to obey all of these commandments without sin, Jesus knew that he had to increase the stakes. So he made the law impossible to follow by offering an interpretation of “Do not covet what belongs to your neighbor.” Jesus told him to sell his possessions and give to the poor so that he would be able to see that he could not be saved by the legalism.
3. While Jesus claimed that it was hard for rich people to enter into the kingdom, even impossible, the disciples’ response was “who then can be saved?” This indicates that they figured that if rich people could not be saved, then no one could. Jesus’ response showed them to be right. He says that for anyone wanting to be saved, it is impossible. But with God all things are possible. This indicates the true gospel—no one is saved by works, but by God’s grace alone.
Principles of Stewardship
1. The man who has God’s wealth is a steward of that wealth, entrusted to be responsible with that wealth. Matthew 25:14-30; Luke 19:12-26; Luke 16:10.
2. The steward of God provides a tithe of one’s income for the house of God. Leviticus 27:30; Malachi 3:10.
3. The steward of God is to increase that wealth for the sake of building God’s kingdom. Matthew 25:14-30; Luke 19:12-26; Matthew 6:33.
4. The steward of God should make sure that their family is well cared for. I Timothy 5:8.
5. The steward of God should make sure that the needs of the pastor are provided for. I Timothy 5:17-18.
6. Those who use their steward position for the sake of evil will be punished by not receiving their reward on the last day. Luke 12:42-46.
7. Those who fail to increase the wealth the Lord has given them will be punished by not receiving their reward on the last day. Luke 19:24-26.
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