November 14, 2024
crop unrecognizable person giving heap of greenbacks on marble table

What should Christian generosity look like?

By Felix Sumba

“How would a giving life look like? Does it mean that it would be more prudent to live a less luxurious life, even though one can afford it, just so that they can give more? Or does it also mean that it would be okay to live like Bill Gates, so long as you are giving generously and deliberately? Job seems to have been very wealthy. What’s your take on general standards of living in this context?”

Response

What does it mean to live as a Christian in the face of wealth and need? When our consciences are pricked, it should cause us to ask fundamental questions of ourselves, not just how we expend our resources, but who or what guides our very lives, of which spending is a part.

The Two Extremes of History

The question of wealth and poverty is as old as the patriarchs. In the 2,000 year history of Christianity, believers too have wrestled with this question. Throughout most of history before the industrial revolution, the majority of humanity was mired in poverty. The question of wealth, therefore, was the preserve of a few. A few of the clergy grew extremely wealthy given their access to land and state power, whilst many within the same clergy lived a hermits’ life in monasteries and far-flung dioceses. During this period, poverty was viewed as a virtue, and wealth was viewed with suspicious disdain largely due to its inaccessibility. Many priests, nuns, and monks took vows of poverty and simplicity, eschewing any vestige of comfort let alone wealth. They chose beds and seats for their functionality, making sure that they were uncomfortable just so the temptation of comfort should not grab them. All the while, the Church and some of its Bishops grew so fabulously wealthy that some of this wealth endures to date.

The vows of poverty taken by many a monk were a direct response to the obscene wealth of the church and the clergy of the day — a wealth obtained largely by burdening the poor through the state and through the offerings.

Alongside this reality were two factors. First, there developed an economic system that was used to explain and justify this reality. Feudalism, the forerunner of capitalism, was taught and embraced as the logical way to organize society and resources. Additionally, a theology developed within the powerful Church that things existed a certain way because this was God’s will and, therefore, to aspire for better was an overreach, overambition, and a disdain for God. People were taught to not just accept but embrace their poverty “as this was God’s will for them”.

Modernity and the Age-Old Question

While such veneration of poverty no longer exists, the scenario of the two extremes of wealth and poverty endures even among churches that emerged post-reformation. The arrangement is for a few at the top to enjoy a standard of wealth and lifestyle that most of those they serve with and many to whom they minister can never attain. The explosion of the prosperity gospel among the Charismatic and Pentecostal churches has only served to exacerbate this situation. Thus, it is not uncommon to find the gospel being blasphemed because of the lifestyles of many modern-day teachers of the law.

As an example, Twitter exploded with a case of a pastor who acquired a USD325,000 Ferrari and USD4.4 million in forgivable loans. The same pastor locked his church from use by victims of a hurricane!

Whenever the issue of wealth is raised, many will run to quote Abraham, Jacob, Isaac and Job as examples of wealthy believers. As usual, such reading of scripture is eisegetical as it seeks to use the Bible to affirm our behaviour by reading our meanings and intentions into it rather than being exegetical and, therefore, extracting meaning from the Bible and being guided by it.

What is often missed out in an effort to justify opulence is the attitude of most of these Patriarchs towards wealth (except for Jacob the schemer). Abraham was neither driven by wealth nor defined by it. On at least two occasions, he forfeits his rights to great material wealth to be faithful to a justice that fears God above all things. In the first instance, he lets Lot be the first to choose where he would settle even though it was his right as the elder to make the first choice. He willingly takes what Lot leaves behind (Gen. 13). In the second instance, he gives back to the King of Sodom all the war booty he had liberated when freeing Lot and others. This loot was Abraham’s to keep according to the customs of the land of Canaan. Yet Abraham says that he would not have any man say that he made Abraham rich (Gen. 14).

Job’s disposition toward wealth and the poor is clear. To him, these were passing clouds whose presence or absence would not affect his belief in God. His identity was so hidden in God that the devil had no chance of getting to him through his wealth. Job was so conscious of the poor that he would ask God to cut his arms if he had eaten without sharing his food with the poor ( Job 31:16-23).

Perhaps a contrast with Jacob should illuminate our reflection even more. Although Jacob had been chosen by God and destined for wealth and purpose, his obsession and determination to get wealthy landed him in much trouble time and time again. He schemed to extort his brothers’ birthright with lentil stew, then schemed with his mother to steal Esau’s birthright, then was involved in an entanglement with his father-in-law just so he could get what was his. Joseph, a man similarly destined for power, wealth, and greatness too, endured slavery and other injustices but never resorts to Jacobs scheming. Instead, he trusts in God and remains diligent in everything he does as one working as unto the Lord (Col. 3:23).

Something should puzzle us even as we consider the Patriarchs and their handling of wealth. Why are we drawn to Old Testament examples when it comes to wealth and not to Jesus and the apostles? As Christians, shouldn’t our example be Christ? Why are we uncomfortable with Jesus as our example of wealth and poverty? Could this aversion have something to do with how uncomfortable the words of Jesus and the Apostle make us?

Jesus, Wealth and Poverty

Jesus announces his mission as that of bringing good news to the poor. In a world where injustice is what largely defines poverty and wealth, this is not good news for those who keep others in poverty. Mary in Luke 1:53 describes God as having “filled the poor with good things, but has sent the rich away empty.”

When Jesus eventually speaks on wealth, the message isn’t any different. Speaking of his accommodations, Jesus says that the “foxes have dens and birds have nests, but the Son of Man has no place to lay his head.”(Luke 9:58). He says, following his interaction with the rich young man, that “it is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of God.”(Matt.19:24). This so disturbs the disciples that the author records their astonishment.

Perhaps this astonishment informed the hermits of the monasteries into their vows of poverty. Perhaps it informed the disciples into their noticeable lack of regard for material things. Perhaps this astonishment should similarly inform our relationship with wealth. If the love of money is the root of all evil, should our relationship with it be so uncritical? Has our generation wrestled with the words and life of Jesus on wealth or have we brushed them aside a bit too easily?

The disciples don’t make it any easier. In Acts, as the infant Church wrestles with what it means to follow Christ, a pure and innocent love for each other so consumes them that many sell their property to give to those among them who are in need (Acts 2:42-45). They did not just give of their income nor their disposable resources; they sold what they had to give to those in need. In a world consumed by capitalist ideals, such passages are never fully acknowledged nor embraced.

As many engage in a false debate over whether capitalism or socialism is Christian, let us remember that God won’t ask us for the philosophy we subscribed to but as to whether we truly loved God and neighbour. To the extent to which a human philosophy promotes human suffering, exploitation, and death, to that extent, that philosophy is anti-Christian and a relic of Babylon.

To the extent to which a human philosophy promotes human suffering, exploitation, and death, to that extent, that philosophy is anti-Christian and a relic of Babylon.

Another argument in defense of “Christian opulence” is that one should spend what they have earned freely as long as it is not stolen either from the Church, the people, or KRA. If one has earned it, they have earned the right to spend it.

The ability to generate income isn’t what determines a Christian’s lifestyle and identity. Just because I can afford to do something doesn’t mean that doing it is right. While it is easy to refer to 1 Cor. 8:13 and Rom. 14.21 as guides on where our rights should end, we must go deeper to address the issue from its roots. These two scriptures will allow us to demonstrate good behaviour outwardly, but they won’t address the failure that lies within and drives these motivations. It is good not just to act rightly in the presence of witnesses, but that our motives be right too. It’s like those teenagers who ask “How far is too far?” instead of asking where Christ is so they can sit at his feet. We should not seek to do that which we can get away with. Instead, we must seek to do that which is right.

Furthermore, this line of thinking comes from a lack of understanding of who we are as believers. Let me paint a picture. In the Old Testament, we encounter the Mosaic tithe. But we never fully understand what is going on around it if we reduce it to the mere payment of a tenth to the Levites. So let us take a rabbit trail and see what this is about.

The land of Canaan belongs to Yahweh. From time to time, the Lord allows tenants on the land to enjoy its milk and honey. But, when these tenants sin and sow injustice, they are punished, exiled and exterminated from the land by the owner. Yahweh uses various peoples and nations to act as his instruments of punishment on other nations. This happened to the tribes that preceded Israel and eventually, to Israel itself. The land belongs to God. It is God who then gives seed to the sower (2 Cor. 9:10 & Isa. 55:10) and causes the increase of plants and livestock (1 Cor.3:6-9). The entire harvest, therefore, belongs to God, and all we may be able to claim is labor costs. But what does God do? He asks that Israel gives a tithe of this harvest to the Levites and the poor, and allows them to keep the remainder. It is not Israel that is giving to God the tithes, it is God who is giving to Israel the 90%!

It is this relationship of tenant-landowner that Jesus is referring to when he gives the parable of the wicked tenants in Mark 12:1-12 and Luke 20:9-18. The tenants, Israel, were meant to steward the vineyard for the landowner and to share with him the harvest. However, upon harvest time, the tenants absconded with the harvest killing the servants of the landowner, the prophets, and later the landowner’s son, Jesus. One can only imagine what awaits such tenants on the day the owner returns.

NOTE: It would be helpful to have in mind the land ownership patterns of the feudal medieval society where the tenants were nothing but labourers and the landlord owned the entire harvest sharing a portion of it to the tenant/serf workers. The serfs were bound to inherit a small plot of land forming part of the lords’ estate and they were further bound to the lord’s will. Being a tenant was nothing more than indentured labour. It is nothing like modern land leases.

So, how should a believer live amidst wealth and poverty?

Believers who fail to grasp that they are stewards will not seek to manage what is entrusted to them but will imagine they have earned it and can, therefore, expense it as they wish. But those who, like Paul, are crucified with Christ will not be driven by the patterns of this world but by the leading of the Spirit of God. For in the New Testament, believers are the new land and temple and altar upon which we offer our lives daily as a living sacrifice. All we produce, therefore, in this life is not ours but belongs to Christ and if He is truly Lord, then he will guide how it is used wholly, not just in part. The question then is, are we his? Do we hear his voice? Do we still imagine that we own 90% after we have given a tithe? Do we trust God enough to surrender the reigns of our lives and resources to Him?

Some practical guidance

1 Timothy 6:5-19: “These are the things you are to teach and insist on.

3 If anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, 4 they are conceited and understand nothing. They have an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions 5 and constant friction between people of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain.6 But godliness with contentment is great gain. 7 For we brought nothing into the world, and we can take nothing out of it. 8 But if we have food and clothing, we will be content with that.

9 Those who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs.11 But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness.

12 Fight the good fight of the faith. Take hold of the eternal life to which you were called when you made your good confession in the presence of many witnesses.

13 In the sight of God, who gives life to everything, and of Christ Jesus, who while testifying before Pontius Pilate made the good confession, I charge you 14 to keep this command without spot or blame until the appearing of our Lord Jesus Christ, 15 which God will bring about in his own time—God, the blessed and only Ruler, the King of kings and Lord of lords, 16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen. 17 Command those who are rich in this present world not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God, who richly provides us with everything for our enjoyment. 18 Command them to do good, to be rich in good deeds, and to be generous and willing to share. 19 In this way they will lay up treasure for themselves as a firm foundation for the coming age, so that they may take hold of the life that is truly life.

Paul begins by warning Timothy of false teachers who are guilty of many things including being “of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain”(v.5). How many such teachers fill the pulpits today?

He then proceeds to explicitly state how Christians should live — in “godliness and contentment”(v.6).

Is how we earn, manage and spend money, godly? And what is contentment? He answers this in v.8. “But if we have food and clothing, we shall be content with that.” That’s it. Food and clothing are what we need to be content!

Paul warns on how efforts to get rich expose us to temptations that bring ruin and destruction (v.9). Think of the unnecessary loans, pyramid schemes, jobs that pay well but take you away from family, friends and fellowship. Think of the unending further studies at the expense of what is important. And we haven’t even considered the compromises, the bribes, the nepotism, the sex for promotion and money, all, to get rich. It all ends with v.10 where “some people, eager for money, have wandered from the faith and pierced themselves with many griefs”.

Paul here points to the management of our resources in a manner as to be able to participate actively in God’s mission on earth. This includes giving to the poor. If we are not intentional in how we manage our resources, we end up having nothing to give or limited in our giving. We must, therefore, live our lives intentionally to be able to give to those in need.

After these warnings, Paul gives directions on how those who are “rich in this present world” can live a godly life. They are to avoid arrogance and to put their trust in God, not in wealth (v.17). Paul also notes that it is God who provides us with wealth for our enjoyment. Additionally, they are to be generous and willing to share and to be rich in good deeds (v.18) as a foundation for the life to come.

Be intentional and plan what you intend to give in keeping with your income and as the Spirit guides you. Budget for giving to those who minister to you (1 Cor.9:1-6) and for those in need. You can apportion the aid between those to whom you will commit long-term and those whose needs may be transient in your life. If we believe that the poor, the widow, the orphan and the stranger are our responsibility before God, why not organize our finances accordingly? To fail to plan, is to plan not to give.

1 Cor. 16:1-3: “Now about the collection for the Lord’s people: Do what I told the Galatian churches to do. 2 On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made. 3 Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem.”

Additionally, this giving must be done generously and sacrificially, not from what is leftover nor for show (Mark 12:41-44;Luke 21:1-4).

2 Corinthians 8:1-7: “And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches. 2 In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. 3 For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, 4 they urgently pleaded with us for the privilege of sharing in this service to the Lord’s people. 5 And they exceeded our expectations: They gave themselves first of all to the Lord, and then by the will of God also to us. 6 So we urged Titus, just as he had earlier made a beginning, to bring also to completion this act of grace on your part. 7 But since you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in the love we have kindled in you[a]—see that you also excel in this grace of giving.”

Example

In trying to understand how to live practically amid wealth and poverty, I came across several examples. One was of a church where all the staff were on the same salary despite their roles. This humbled me because it showed that most of what we are paid is a reflection of the trappings of office and status as opposed to what is needed for godliness and contentment.

In Bible school, I encountered Christopher J.H. Wright. While his “main hustle” could be said to be pastoral work in a church, Wright has “side hustles” as a writer, speaker and lecturer. These other engagements bring him significant incomes that dwarf his main salary. He is the author of many books that are required reading in Bible school, including “The Mission of God” and “The Mission of God’s People”. So what does he do with all this wealth? First, despite overseeing the growth of his church, he refused to take a salary increase beyond the average middle-income salary in his country. He then surrendered the rights to his books to his church and various ministries and charities. He did not just donate the income from his books — he surrendered the books ownership! To him, all these are ministry opportunities and the income generated is God’s. Ministry to him is not an opportunity to gain materially (1 Tim.6:5).

Conclusion

We need not live a hermit’s life to be faithful to God. We also cannot live an opulent lifestyle amid overwhelming poverty and claim to be moved by the things that move God. How we spend our income and wealth matters. Our motivation for work is as unto God and as stewards in his vineyard. We do not work to accumulate wealth as the gentiles do but to advance the cause of the Kingdom of God. If it is God’s will for us to prosper materially, it is within his will to grant that for it is Him who gives us the power to make wealth for His purposes (Deut. 8:18). But it is not for us to splurge. In the same way that employees must justify their expenses before the owner, stewards must account for their expenses before the owner. If we need a car, do we buy a Toyota corolla or an S-class Mercedes? If we need to fly do we go economy, business or first class (or buy a jet)? If we need a house, do we spend on mansions and villas or a simple family home? Before God, we will give an account and his audits go to the heart motives.

The concept of an opulent ostentatious Christian is an oxymoron. Amid great unfaithfulness, God has a faithful remnant who hold to Matt. 13:44: “The Kingdom of heaven is like a treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field.”

Felix Sumba is a biblical scholar, lover of Theology and Anthropology, accountant and keen observer of politics.

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