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THE EVILS OF WEALTH – THE HARD SAYINGS OF JESUS [AT THE BATTLE FRONT 11]

November 13, 2006 by Marc Leave a Comment

Brethren,

Most of us who live in affluent areas are most likely idolaters, for we’re greedily wanting more and more not being content with food and covering. This is as serious as it gets. I don’t want miss my Savior’s heart and be sent to hell as an idolator when I thought I was pleasing Him in all respects. So, I reckon my old man dead, and strive to live in the Spirit.

The sin of greed is listed right alongside sexual sin, anger, and an irreconcilable, party spirit that send us to eternal torment in the presence of the Lamb. Let us who have ears to hear, hear.

1 Tim. 6:6-9

But godliness actually is a means of GREAT GAIN when accompanied by CONTENTMENT. For we have brought NOTHING into the world, so we cannot take anything out of it either. If we have FOOD AND COVERING, with these we shall be CONTENT. But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction.

Col. 3:3-5

For you have died and your life is hidden with Christ in God. When Christ, who is our life, is revealed, then you also will be revealed with Him in glory. Therefore consider (reckon) the members of your earthly body as dead to immorality, impurity, passion, evil desire, and GREED, which amounts to IDOLATRY.

Galatians 5:19-21

Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, IDOLATRY, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of god.

At a crucial time in my early years of walking with Jesus, Tom Schmidt’s man’s work entered my life. His book is a barn burner, and convincingly makes the argument that a wide middle class existed in first century Palestine. Therefore, in his opinion Jesus words of dispossession would have the same dramatic effect then as it does now. Give us this day, our daily bread. Wow.

The Evils of Wealth – The Hard Sayings of Jesus  – Thomas Schmidt

(reprinted by permission of Christianity Today)

(Thomas  Schmidt was an associate professor of religious studies at Westmont College in Santa Barbara, California when he wrote this piece.  He has written Hostility to Wealth in the Synoptic Gospels JSOT Press, 1987).

Most North American Christians try carefully to follow the teachings of Jesus, but when his words deal with the nature and use of wealth, we tend to look away from him rather than toward him for ways to explain away these passages.  We look longingly to the wealthy patriarchs and kings in the Old Testament, we quote business advice from the Book of Proverbs, we scour the Gospels for rich people who do not get condemned, or we infer generously from Paul’s relative silence on the subject.

In short, we interpret the plain, disturbing teaching of Jesus in the light of everything else instead of interpreting everything else in the light of Jesus’ teaching.

Believers have always struggled with the harsh words of Jesus about wealth, but it was probably in Puritan England that the seeds of today’s prosperity theology were sown.  So many earnestly pious people were prospering that it was difficult not to see wealth as a reward for righteousness.  Wisely, they tempered this deduction by stressing such virtues as simplicity, charity, modesty, and personal discipline.  Later, John Wesley pushed the sensible formula “Make all you can, save all you can, give all you can.  More recently, Christians appear to have concluded that two out of three is not bad.

But what of the teaching of Jesus on wealth?  Is it only directed toward rich young rulers and perhaps toward the disciples for the period of his public ministry?  Certainly not.  The Gospels were written 30 to 40 years after Jesus’ public ministry not merely to inform about the past but also to instruct the readers of that and all subsequent generations.  Jesus goes as far as to say that only those who obey his words will enter the kingdom (Matt. 7:21-27).  Which of his words would he say were no longer relevant a generation (or two millennia) later?  The principles behind those words clearly apply in the modern world.  Let us consider some of the words themselves.

The command to sell all

As a familiar story repeated in three of the Gospels (Matt. 19:16-30; Mark 10:17-31; Luke 18:18-30), the account of the rich young ruler is a good place to begin.  Jesus responds to the man’s question about eternal life by telling him to sell all his possessions, give to the poor, and follow Jesus.  The man refuses.  Jesus goes on to explain how difficult it is for rich people to get into heaven.  If one wonders whether Jesus meant “very difficult” or “impossible,” one need only attempt to insert a camel through the eye of a needle.  Well-meaning attempts to shrink the camel (by the medieval legend that there was a small gate in the wall of ancient Jerusalem called “the needles eye”) are creative, but desperate.

The disciples react in amazement to such a rigorous demand, and Jesus responds that it is indeed impossible without God.  This is clearly not a statement that the rich man will be saved anyway because God will forgive him.  Such an explanation would make Jesus’ teaching up to that point meaningless.  It is obvious that the disciples get the point, because they respond with a question about the adequacy of their own “leaving all.”  Jesus affirms this response and adds that everyone who acts the same way will get the same reward.  He does not digress into a discussion of God’s grace in spite of our disobedience: he speaks of our action, which must appropriate God’s power.

Another important passage is Luke 14:25-33, which ends with the disturbing statement, “So therefore, no one of you can be my disciple who does not give up all his possessions” (NASB).  It is not possible to reduce the impact of this command by spiritualizing it.  Jesus is not commanding followers merely to give up an ambiguous “everything” (an interpretation that, in practice, usually means “nothing”).  The word for possessions here is used elsewhere in the New Testament only for material goods (e.g., Mark 6:46; Acts 18-18).

There is a tendency to spiritualize the possession of wealth by claiming that “in my heart I have given it all to God.”  This may follow from the justifiable position that one’s attitudes and motives matter as much to God as one’s actions.  But Jesus, in contrasting God and wealth, does not allow this option of believing one way and acting another.  One or the other, God or wealth, is one’s “employer” (Matt. 6:24; Luke 16:13), and the one that is not served is hated.  (The term “hatred” is intended to stress further the separation between God and material wealth.  It is used similarly in Luke 14:26,33 to show that believers must never place family or possessions on the same plane as Christ.”  If his language is strong, it is because he knows “Where your treasure is, there will your hearth be also” (Matt. 6:21).  One’s conduct with money reveals the state of the heart.

There are numerous other troubling passages.  Jesus concludes the parable of the rich fool in Luke 12:21 with the warning against placing wealth above being “rich toward God.”  Later in the same chapter he commands his disciples to apply this by selling possessions and giving to the poor (12:33).  Luke 16:9 is a rather obscure command that believers should “make friends for yourselves by means of the unrighteous mammon, so that when it fails they may receive you into the eternal habitations.”  The command could be paraphrased “give away possessions so that when you die God will give you eternal reward.”

In the story of the rich man and Lazarus (Luke 16:19-31), the rich man is guilty for neglecting the poor man at his gate, and it seems that his comfortable life “clothed in purple and fine linen may have contributed to his punishment.  When Jesus explains the parable of the sower (Mark 4:14-20), he describes people whose initial response to the truth is destroyed by “the cares of this world, and the deceitfulness of riches, and the lusts of other things.”  The second phrase is particularly strong because it describes wealth as deceitful.  Is this too harsh?  Jesus is even more harsh on at least one occasion.  When the money-loving Pharisees scoff at Jesus’ teaching about choosing between God and wealth (Luke 16:10-14), Jesus responds that “what is exalted among men is an abomination in the sight of God.”  Jesus is not attacking pride here—no one exalts pride—but rather the cause of pride: the possession of money.  The word abomination could not be stronger: it is used elsewhere of idolatry (e.g., see Ezra 9:11; Rom. 2:22).

In all of these passages, Jesus clearly condemns the possessions of wealth.

Exceptions in the Gospels?

Since the composite effect of these passages can be devastating, we try to lessen their impact.  There are several ways to do this.  One is to point to examples of rich believers in the Gospels who are not condemned.   Zacchaeus (Luke 19:1-10) is cited most often.  Jesus announces the salvation of this man after he pledges, “Half of my goods I give to the poor; and if I have defrauded any one of anything, I restore it fourfold.”  It is a mistake to read this as a justification for retaining half of one’s wealth (but how many do even that much?).  Zacchaeus retains half his wealth not in order to sustain a comfortable lifestyle, but in order to channel his giving to the appropriate sources.  His former victims would hardly be impressed by the news that he had given their money to the poor.  His fourfold restitution would quickly deplete his resources.  Zacchaeus, then, is not an example of acceptable wealth but a contrast to the rich man in the previous chapter who would not give away his wealth.

Some have pointed to Luke 22:35-36—where Jesus tells his disciples they should now carry purses, bags, and swords—to counter his previous teaching about wealth.  If so, it is strange to find such a great quantity of teaching earlier in the Gospel, and addressed specifically to disciples at that.  What is far more likely is that this passage describes the specific urgent situation in the garden where Jesus is “reckoned with transgressors” (22:27).  The passage is difficult to understand, but there is not ample reason to consider it an exception to the teaching about possessions elsewhere in the Gospels.

The disturbing truth is that Matthew, Mark, and Luke present a consistently negative picture of wealth.  There simply are no significant exceptions, and whatever straws one attempts to grasp are overwhelmed by the repeated and clear statements directed by Jesus to people who would follow him.  The possession of wealth creates a false sense of security, the opposite of that complete dependence on God without which no one will be saved.  The texts do not give a precise definition of wealth other than to suggest that any material possession has the potential to become valued more highly than God (Matt. 6:19-20; Mark 12:44).  But even with a less radical definition of wealth, almost every North American Christian will feel the sting of these harsh words.

What to do?

Every time Jesus offers an opinion about riches, it is NEGATIVE.  Every time he teaches about the use of wealth, he counsels disciples to GIVE IT AWAY.  For people who take the Bible seriously, and who take Jesus most seriously of all, how seriously should we respond to these teachings about wealth?  It may be time for more believers to consider the most obvious and least comfortable option: to obey him—to conform our lives to the commands of our Lord rather than the other way around.

What would it mean if we at least moved in the direction of Jesus’ words?  For one thing, it would put us in closer contact with Christians through the ages who have made a significant impact on the world around them.  Unlike the Puritans, for example, modern believers appear to be immune to a sense of shame.  Not only the more dramatic demands of discipleship, but even most of the little taboos that once marked us off from non-believers are now optional.  The result is a moral vacuum, an absence of pressure to “witness” by our behavior in specific areas.  The proper use of wealth could be an enormously influential area of witness for believers, such that the world might begin to see this Christianity responding rather than contributing to the sin of materialism.

Of course, such a commitment involves a risk.  What  will God do with us when we fall short of perfect obedience, as most of use will in this and other areas?  If we refuse to water down the demand but then fail to do the good thing that we could do, are we making a mockery of God’s mercy?  These are key questions that may suggest why we are tempted to water down the commands in the first place.  Why bother to heed these teachings on wealth if in the end we fail to live up to them?

The answer lies in maintaining a continual tension, treading a razor-edge line between obedience and mercy.  The demands of Jesus are there to be met.  The forgiveness of Jesus is there to meet our failure.  The Cross covers precisely the distance, for each of us, between what we attain and what God demands—between our striving and our arriving.

But if we refuse to move we deny the need for forgiveness, and that destroys the tension.  We must hold on just as tenaciously to the words of Jesus about obedience as we do to the words of Paul about grace.

Obedience will inevitably seem to be much further away than grace, but to stand will because the goal is distant is to miss the point that discipleship is a journey.  We begin at different points and we move at different rates, and that should prevent us from measuring one another’s progress.

But the biblical message is clear enough about the destination.

How much of our wealth should we give away?

More.

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Saints, we’re one day closer to Home, and Him! Love Him wholeheartedly!

You may view our Archives here: AT THE BATTLE FRONT – ARCHIVES;   Complete Archives; feel free to write and proclaim your leadings in the Spirit in an honorable fashion. May our Father richly bless you with His grace, through Jesus Christ our Lord, in order to walk worthy of His name.

 

 

Filed Under: At The Battle Front - becoming victorious overcomers, Escaping the American Jesus - discovering & following the real God, Eternal Rewards & Torment - treasure up God's rewards & flee from eternal hell, Holiness - without living holy no one sees the Lord, Money - Do Not Store Up Treasures on Earth - what part of "do not" is confusing?, The Devil's Schemes - we are not ignorant of them, Walking Worthy - loving God through obedience, Words of Jesus - the King of kings speaks Tagged With: do not store up treasures, giving money away, jesus and money, rich young ruler, zaccheus

THE GOD WHO HUNG ON A CROSS [AT THE BATTLE FRONT 5]

August 2, 2006 by jesusislord 4 Comments

camboia killing fieldsFriends,

Several years ago, I read an ad in Christianity Today for a new book. I later came to find out that it was a short chapter out of the book itself.

It was a story about the killing fields of Cambodia, and the power of our great God as He answered the prayers of desperate people crying out for life.

I have read this account at least 12 times. I think I have cried almost every time.

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CAMBODIA…from The God Who Hung on A Cross by Dois Rosser, Jr., and Ellen Vaughn

To depopulate it’s major cities, in 1975 the Khmer Rouge regime forced 3,000,000 people into the countryside as slave labor. As a result, over 1,000,000 Cambodians starved to death.

In September 1999, a pastor named Em Daniel traveled to [Read more…]

Filed Under: At The Battle Front - becoming victorious overcomers, Love Your Enemies - are we a Christian or not?, Mercy of God - His lovingkindness is upon all those who love and fear Him!, Out Of The Depths - crying out to the Lord! Tagged With: Cambodia killing fields, god's grace, god's lovingkindness, God's merciful love, God's mercy, God's salvation

THE OLD CROSS & THE NEW – BY A.W. TOZER [AT THE BATTLE FRONT 1]

June 1, 2006 by Marc Leave a Comment

Brothers and sisters,

Our place as saints in God’s world is at His battle front. Where ever we find ourselves today, our role is that of a soldier in a great battle bringing great glory to our King, walking in a manner worthy in grace enabled repentant holiness.

At the heart of our preaching, the Gospel of grace, is the cross of Jesus.  The cross is:

  • foolishness to those who are perishing (1 Cor 1:18),
  • a stumbling block to many (Gal. 5:11),
  • something we’re persecuted for (Gal. 6:11),
  • a thing we can boast in (Gal. 6:14),
  • something men are reconciled through His blood into one body through it (Eph. 2:14, Col. 1:20), and many are enemies of it (Phil. 3:18).

The list can go on, and we ask the Father to fill us all up with Jesus’ Spirit and receive favor to learn anew the vital story of the cross.

A.W. Tozer was a well known author and speaker to God’s church in the middle part of last century. He was deemed a prophet. His words speak to us today as fresh as the rapid flowing cool water in the North Carolina mountain stream I saw this past week. He entered God’s presence in 1961, almost 50 years ago.

This speaks to my heart like few things have ever done…we here at Walk Worthy pray that it will for you too. Let us know what you think, and the heart change that results.

Tozer writes, “The new cross does not slay the sinner, it redirects him…The old cross slew men; the new cross entertains them.  The old cross condemned; the new cross amuses.  The old cross destroyed confidence in the flesh; the new cross encourages it.”

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The Old Cross & The New  – by A.W. Tozer

“Then Jesus said to His disciples, “If anyone desires to come after Me,
let him deny himself, and take up his cross, and follow Me.” (Matthew 16:24)

All unannounced and mostly undetected there has come in modern times a new cross into popular evangelical circles. It is like the old cross, but different; the likenesses are superficial, the differences fundamental.

From this new cross has sprung a new philosophy of the Christian life; and from that new philosophy has come a new evangelical technique, a new type of meeting and a new kind of preaching. This new evangelism employs the same language as the old, but its content is not the same and its emphasis not as before.

Good, Clean Fun?

The old cross would have no truck with the world. For Adam’s proud flesh it meant the end of the journey. It carried into effect the sentence imposed by the law of Sinai. The new cross is not opposed to the human race; rather, it is a friendly pal, and if understood aright, it is the source of oceans of good clean fun and innocent enjoyment.

It lets Adam live without interference. His life motivation is unchanged; he still lives for his own pleasure, only now he takes delight in singing choruses and watching religious movies instead of bawdy songs and drinking hard liquor. The accent is still on enjoyment, though the fun is now on a higher plane morally, if not intellectually.

The World but at a Higher Level

The new cross encourages a new and entirely different evangelistic approach. The evangelist does not demand abnegation of the old life before the new life can be received. He preaches not contrasts but similarities. He seeks to key into public interest by showing that Christianity makes no unpleasant demands; rather it offers the same things the world does, only on a higher level.

Whatever the sin-mad world happens to be clamoring after at the moment is cleverly shown to be the very thing the Gospel offers; only the religious product is better.

Following Human Taste and Reasoning

The new cross does not slay the sinner, it redirects him. It gears him into a cleaner and jollier way of living and saves his self-respect. To the self-assertive it says, “Come and assert yourself for Christ.” To the egoist it says, “Come and do your boasting in the Lord.” To the thrill seeker it says, “Come and enjoy the thrill of Christian fellowship.” The Modern message is slanted in the direction of the current vogue, thereby catering to human taste and reasoning.

The philosophy back of this kind of thing may be sincere, but its sincerity does not save it from being false. It is false because it is blind. It misses completely all the meaning of the cross.

A Symbol of Death or of Redirection?

The old cross is a symbol of death. It stands for the abrupt violent end of a human being. The man in Roman times who took up his cross and started down the road had already said goodbye to his friends. He was not coming back. He was not going to have his life redirected; he was going out to have it ended. The cross made no compromise, modified nothing, spared nothing, it slew all of the man, completely and for good. It did not try to keep on good terms with its victim. It struck swift and hard, and when it had finished its work the man was no more.

The race of Adam is under death sentence. There is no commutation, and no escape. God cannot approve any of the fruits of sin, however innocent they may appear or beautiful to the eyes of men. God salvages the individual by liquidating him, and then raising him again to newness of life. God offers life, but not an improved old life.  The life He offers is life out of death.  It stands always on the far side of the cross.

Among the plastic saints of our times Jesus has to do all the dying and all we want is to hear another sermon about His dying. We want to be saved but we insist that Christ do all the dying.  No cross for us, no dethronement, no dying.  We remain king within the little kingdom of ‘Mansoul’ and wear our tinsel crown with all the pride of a Caesar; but we doom ourselves to shadows and weakness and spiritual sterility.

Not Diplomats but Prophets

That evangelism which draws friendly parallels between the ways of God and the ways of men is false to the Bible and cruel to the souls of the hearers. The faith of Christ does not parallel the world; it intersects it. In coming to Christ we do not bring our old life up onto a higher plane; we leave it at the cross. The corn of wheat must fall into the ground and die.

We who preach the Gospel must not think of ourselves as public relations agents sent to establish good will between Christ and the world. We must not imagine ourselves commissioned to make Christ acceptable to Big Businessmen, or the Press, or the World of Sports, or Modern Education. We are not diplomats but prophets, and our message is not a compromise but an ultimatum.

God offers life, but not an improved old life. The life He offers is life out of death. It stands always on the far side of the cross whoever would possess it must pass under the rod. He must repudiate himself and concur in God’s just sentence against him.

So subtle is self that scarcely anyone is conscious of its presence. Because man is born a rebel, he is unaware that he is one. His constant assertion of self, as far as he thinks of it at all, appears to him a perfectly normal thing.  He is willing to share himself, sometimes even to sacrifice himself for a desired end, but never to dethrone himself.

Sin has many manifestations, but its essence is one.  A moral being, created to worship before the throne of God, sits on the throne of his own selfhood and from that elevated position declares, “I AM.”  That is sin in its concentrated essence; yet because it is natural it appears to be good.

“What shall we do?” (Acts 2:37) is the deep heart cry of every man who suddenly realizes that he is a usurper and sits on a stolen throne….. There must be a work of God in destruction before we are free.  We must invite the cross to do its deadly work within us…. Our uncrucified flesh will rob us of purity of heart, Christ-likeness of character, spiritual insight, fruitfulness; and more than all, it will hide from us the vision of God’s face.

If I see aright, the cross of popular Evangelicalism is not the cross of the New Testament.  It is, rather, a new bright ornament upon the bosom of a self-assured and carnal Christianity.  The old cross slew men; the new cross entertains them.  The old cross condemned; the new cross amuses.  The old cross destroyed confidence in the flesh;

Brother Tozer

the new cross encourages it.

Repent, Believe, and Forsake

What does this mean to the individual, the condemned man who would find life in Christ Jesus? How can this theology be translated into life? Simply, he must repent and believe. He must forsake his sins and then go on to forsake himself. Let him cover nothing, defend nothing, excuse nothing. Let him not seek to make terms with God, but let him bow his head before the stroke of God’s stern displeasure.

Having done this let him gaze with simple trust upon the risen Savior, and from Him will come life and re-birth and cleansing and power. The cross that ended the earthly life of Jesus now puts an end to the sinner, and the power that raised Christ from the dead now raises him to a new life along with Christ.

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Saints, we’re one day closer to Home, and Him! Love Him wholeheartedly!

You may view our Archives here: AT THE BATTLE FRONT – ARCHIVES;   Complete Archives; feel free to write and proclaim your leadings in the Spirit in an honorable fashion. May our Father richly bless you with His grace, through Jesus Christ our Lord, in order to walk worthy of His name.

Please comment on this post right below. Feel free to write and proclaim your leadings in the Spirit in an honorable fashion.


Filed Under: At The Battle Front - becoming victorious overcomers, Best of Walk Worthy - most popular, controversial, & convicting, Escaping the American Jesus - discovering & following the real God Tagged With: christian truth, cross of Jesus, deny yourself, holiness, jesus christ, suffering for Jesus, take up your cross and follow Jesus, walk worthy

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