Riches

by Jannie

Prologue

Before we even commence this meditation, be clear that this author does not in any way remotely want to give the idea that the so-called “prosperity teaching” of the so-called “mega churches” can be tolerated for it is unscriptural. They twist the Gospel of Jesus Christ to get past scriptures such as Mt 19:23,24; Mk 10:25; Lk 6:24; 12:21; 14:33; 18:25; Rev 3:17. Creflo Dollar (what an apt surname!), for instance, when asked if he thinks Jesus would have been chauffeured in a limousine today, said yes. What then, about Jn 12:14-15 (Zech 9:9), Mr. Dollar? Even Abraham saddled his donkey or mule (Gen 22:3)!  The super-rich leaders of these mega churches like to quote Gal 6:7-8 in their teaching of a “seed principle” (proposing plant life in nature as an example) to motivate their followers into giving money to them so that they, the donators, can get money (riches) in return from God; this while the sowing of Gal 6:8 rather warns that investment in the lower nature and sensuality will reap from the flesh (Rom 8:6-8) decay and ruin and destruction but who sows to the Holy Spirit will reap eternal life. The over-confidence of these charlatans, especially while preaching their “enrich-myself-with-my-indoctrinated-blind-follower’s-donations” gospel with its false teachings is just too sickening to watch once you see through their spectacle.

Please read this meditation to its end and remember the crux of this matter when reading this meditation, namely not being a [perpetual] parasite on the one extreme but neither being a false Christian (fearful of self-denial and thus useless to others in need) at the other extreme. In this meditation, we’ll endeavor to harmonize Mt 6:19-21,24-34; Lk 12:16-20 and Jm 5:1-5 with the need for good stewardship [of possessions, tasks and responsibilities, Mt 25:14-30; Lk 14:28]. Kindly take note that in this meditation, the author wishes to avoid ill-informed, unedifying, stupid controversies over ignorant questionings that merely foster strife and breed quarrels (2 Tim 2:23-26; Titus 3:9).  We must please try to be rational and reasonable over what constitutes excess and abundance in prosperity and wealth as this is what it boils down to (what to do with the excess and where our treasure is); hence Prov 30:8-9.  However, be careful to do things in order to gain [position], it is just as false and not the love of God (that doesn’t seek its own interest – Mt 6:1-4; 1 Cor 13:5).

Note at Lk 3:11. In terms of excess, to understand this strictly and literally and deducting that it is prohibited to have more than one of something is incorrect. There is no obligation to give of your clothing or food according to a fixed formula and certainly not all you have and go naked. While the same applies to food, is it not life-threatening to skip a meal or two in order to help someone desperate, is it? The intent of this exhortation is simply to be unselfish and aid those who have not and then consistently as Jesus said we should do (Mt 7:12). It can be done in another way, by furnishing him with money to buy the same (it might even not be brand new but used to make it affordable). The meaning is that Christians should readily give and help according to their abilities and of what they can spare. Acts of kindness like this and even sacrifice at times that is done in love (without expecting anything in return – 1 Cor 13:5) resonates with Jesus’ words in Mt 25:40. Mt 25:37-39 proves that those good deeds were not done expecting remuneration in any way, shape or form (Mt 6:1-4). Such acts of kindness show genuine repentance and unfeigned love. Just beware of emotion that obscures a sober distinction so that we don’t act like fools who become accomplices to perpetual beggars and lazy parasitic people. Refer to Eph 4:28; 2 Thess 3:10; and the note on Mt 6:20 below.

Ultimately, in terms of what constitutes excess as opposed to wise provision, for our own souls with our watchfulness and activity in good, we can even ponder the parable of the ten virgins (Mt 25:1-13). We know this parable is part of three in Mt 25 and forms a conclusion to the great discourse in Mt 24 and that the parable of the ten virgins were taken from the marriage customs among the Jews to explain the great day of Christ’s coming (Rom 13:14). Nevertheless, it can also illustrate that a lack of thoughtful provision can be catastrophic in both the physical and spiritual realms.

To investigate the other side of the scale, ponder Rom 13:8. Debt is sin, possibly because it is due to, really, lust and greed that wants one to live above your income or means and at the very best, be impatient and get the timing of provision wrong. Neither is best for us. Happiness is close to being content with what you have and if you ask God and hear you must expand or grow, do it in His guidance (that includes timing).

Note at Phil 1:29. This is not saying you may never enjoy a little luxury or convenience. It is not about material or financial lack (Ps 23:1-5; Jer 29:11) but the honour bestowed on Christians to experience the same conflict with adversaries (“in the behalf of Christ”) that are unbelievers, Judaizers and a heathen world with its heathen courts (Acts 6:12-19; 2 Cor 7:12; 1 Cor 6:1-10).  It was since the beginning (Acts 27:24; 1 Cor 2:12; Gal 3:8) granted followers of Christ (1 Pet 3:14; 4:13; Jm 1:2; Mk 10:30; Acts 5:41; Phil 4:13) that could prove we are His (Eph 2:8; Jn 6:37; Mat 3:11; 2 Thess 3:2; Titus 1:1; Acts 16:14). This fearlessness of a true Christian is a gift of God, not an inherent stoic self-sufficiency. We have all been [equally] equipped with faith [the ability to believe].  What differs between us is in what measure we return our trust [love] to God with what we call belief – Rom 12:3 (in the same measure – note “the” measure of faith, not “a” measure; Lk 1:28; Acts 10:34,35; 15:9; Rom 3:22,28; 1 Cor 4:6,7; 12:7,13; Gal 2:6; Eph 2:8; Col 1:25). It is not an endaimonia of stoicism but a sense of the privilege to suffer (Acts 5:41) in the course of Truth (Phil 2:17,18). This suffering comes with bearing testimony to Jesus Christ as the Word of God and as God (Mt 16:24,26; Jn 15:18). And for those only thinking about money (materialism), consider 1 Tim 6:3-10. At any rate, as far as money goes, one can ask (1) How was it obtained and how do you apply it? [What good does it do?] (Prov 10:2,29; 11:1-5; Eccl 2:11; Mt 16:26). (2) How attached are you to it? (Mt 6:21; Lk 12:34; Mt 16:24-27; 1 Tim 6:5-10).

So then, shall we give this meditation on riches a try? All right, here goes…

Discussion

There is a saying that holds a great truth:  Poor is a mentality, broke is a temporary inconvenience. But this does not mean the Gospel of Jesus Christ would ever imply or even tolerate lust and greed. Consider therefore Mt 19:23-24; Mk 10:23-25; Lk 6:24; 12:21; 18:25; Jm 5:1-6; especially the principle in Eph 5:3-5 (note Eph 5:7).  However, there is obviously a difference between scratching your back and ripping it to shreds; so, we have to try to discern intelligently (2 Cor 10:5) and not be obtuse, to grasp rationally and correctly the difference between what constitutes covetousness (greed, lustful desires to please the self) and healthy prosperity (as in not being destitute and out of desperation, even at times beggarly). This is what we hope to grasp by meditating this subject, so let’s examine this a bit, shall we? (The meditation “Tithing” refers as well…)

The Gospel of Jesus Christ is not about our superior carnal well-being [independence from God in wealth, Rev 3:17] but for us to be like Jesus Christ [manifest His love].  We are not Christians for only our sake but for God’s sake and are supposed to help others as and when needed. God is Love and wants us to be useful in His image – Love; and to enjoy His Love in fullness and power and His authority.  When in His presence continually in Truth (Jn 14:6), we will be guided by Him (Jn 4:24; Rom 8:14).  We will, in His presence, enjoy more wholeness [a package] “accidentally” than if we were trying intentionally.  Ponder 2 Tim 3:1-9,10-17; Jm 4:1-8.

Note at Prov 14:23. Compare Dt 8:17-20. The word used here for “profit” is תָר (H4195, môthâr); from H3498; literally gain; figuratively superiority: – plenteousness, preeminence, profit. In other Scriptures, such as Prov 11:4; we find the word “profit” as  יַעַל (H3276, ya‛al); a primitive root; properly to ascend; figuratively to be valuable (objective useful, subjective benefited): –    X at all, set forward, can do good, (be, have) profit (-able). The point is that great care must be taken with interpreting the Gospel of Jesus Christ to imply one – especially the spiritual leader – should embrace or chase material, carnal wealth and especially then at the cost of those enriching this leader with the false idea that they are in effect buying favour from God (Ps 49:6-9; Prov 18:11-12; and take special note of Esther 10:3 with 1 Cor 10:24; 1 Tim 6:5-11 and Mt 10:8 with Lk 6:24)

God’s kingdom is about wholeness in God’s Love, to manifest God’s love to the world; and not to be in need nor strive for self-gain.  Love does not insist on its own rights and does not seek its own way (1 Cor 13:5).  Material riches and wealth is not what Rom 8:32 is talking about, the “all” there is about all things that pertains to godliness and fulfilment in God’s love that speaks of manifested Love (1 Jn 4:8) through our lives.  Contemplate Mt 16:26; Phil 4:12-15; Eph 5:5-17; 1 Tim 6:6; 1 Cor 9:19 and 1 Cor 13:1-13.

Note that Jesus was not – and did not preach – destitute (to be humble is not destitute; even Mt 5:3,5); but it is blatantly anti-Christ [not His Good News, Gospel] to operate in lust and greed and very importantly, not to have fear of want and therein get distracted in a lack of trust [faith] in God…  So, let’s think about this.

By the way, Paul was unlikely to be destitute, Felix must have suspected that Paul had sufficient money for a bribe worth the while for a Roman official (Acts 24:26), although it seems as if finances (welfare and profit is more than money) was an up and down affair for them (mainly due to hardships and persecution over time – 1 Cor 4:11; Phil 4:10). Paul said in Phil 4:11 that he was not implying that he was in any personal want for he has learned to be content (to the point where he was not disturbed or disquieted) in whatever state he was. That resonates with Mt 6:33.

Unfortunately (pardon the pun), many “Christian” organizations and/or preachers/leaders (1 Jn 2:4; Jn 14:6; Rom 8:14; Mt 7:20-23) have taunted a quite acceptable result of God-fearing people to be not in want (Ps 23:1), and then by their own shrewd but wicked systems using God’s Name in plain extortion/manipulation with fear, lust and greed. This is equally evil than to look down upon those who ended up in material need for rejecting lust and greed [but not due to their own uselessness or laziness. 1 Tim 6:3-10 addresses the use of wealth, but we have to take careful cognizance of Mt 10:8; Gal 5:6; 1 Tim 5:8; Acts 2:44-47; 4:32-37. Please bear with this author and read on.

Note on Mt 6:19: If isolated from the rest of God’s Word, there are some scriptures that could be interpreted to say that having money or wealth is wrong (Examples: Ps 37:16; Prov 10:2; 11:4,28; 13:7; 15:16-17; 16:8; 23:4-5; 28:8,20,22; 30:8-9; Eccl 5:10-15; Jer 9:23; Mt 6:19-34; 13:22; 19:23-24; Lk 12:15-21; 1 Tim 6:4-11, 17-19). However, there are other scriptures that speak of riches as a blessing but we will find them virtually exclusively in the OT where God was helping His nation being built and expanded so that, to this day, Israelites (Jews) have the notion that material wealth is a sign or proof that God gives them riches as an award (Examples: Gen 13:2,6; 24:35; Dt 8:18; 28:1-14; 1 Ki 3:11-13; 10:21-23; 2 Ki 20:13; 1 Chr 29:11-12; Job 1:3; Ps 112:3; Prov 3:13-16; 8:1,18,21; 21:20).

In the NT we cannot use Heb 11:6 as confirmation of a “prosperity gospel” (that promotes material wealth that is very popular) as this meaning is not about monetary gain but spiritual blessings (Eph 1:3). Similarly, can Mk 10:30 not be taken literally but evidently rather that the loss, even material, shall be well compensated [made up for] in spiritual value such as pardon of sin in Jesus Christ and His support (consolation) in trials (Jn 14:26; Phil 4:6-13) and all this leads to an eternal life in Christ – a sure gain. Jesus did not conceal that trials in a lower life would follow but he consoles them/us with a higher life that follow Him regardless (Mt 10:38-39). Similarly does Mt 6:33 not belong in a camp arguing astounding material affluence. 2 Cor 8:9 speaks of our undeserved supply of spiritual blessing and abundant grace in our salvation when we prove the sincerity of our love for Him (Rom 12:9; Heb 11:6). In the NT we are then, in this examination of riches, barely left with 3 Jn 1:2. We can hardly argue against the fact that the better a man’s health, the more thoroughly he can work for God. But prosperity in 3 Jn 1:2 literally means “make good way”, linking to the idea of walking in 3 Jn 1:3-4. Bear in mind that this short letter contains neither doctrinal teaching nor special revelation of any kind. It is an outpouring of Christian love from John to his brother in faith and in truth (Jn 8:32,36). It is a prayer more than a mere wish to get on in the world so that Gaius may be as prosperous and robust in spiritual matters as in bodily and material things. i.e., meaning with “prosper” the embodiment and growth of Truth in Jesus Christ lodged and rooted in the great revelation of God in Christ.

The harmony between these two opposite positions is that money [per se] is neither good nor bad. It is the [misplaced, self-serving] love of money that is the root of much evil (1 Tim 6:10), and many have committed that sin who is so poor that they can’t even pay attention. The love of things (covetousness) is idolatry and that is what Jesus is addressing.  God looks at your heart, your motive, and can impossibly be impressed by what you have…

Jesus gave this same teaching another time, recorded in Luke 12:22-32. His teaching in Luke (which is nearly word for word the same as here in Mt 6) was in response to a man who asked Jesus to arbitrate the dividing of his family’s inheritance. Jesus warned the man concerning covetousness, and taught a parable about the rich fool, and then spoke of seeking first the kingdom of God. Through this, it is easy to see that Jesus was not speaking against riches but rather, covetousness [double-mindedness and self-righteousness].

Note on Heb 13:5a.  It is not the money, but the love for money, that reveals the wicked thought processes of:

  • Greed, lust, insatiable self-feeding intent on ultimately satisfying self-interest
  • Thinking God is not needed (“self-made” millionaires, etc.); making self your own god
  • Thinking material things are [can be] security, safety, provision, and not God as Source
  • Thinking material things gives [exercise] control [power]; is your strength (Heb 13:6)

We can, in essence, perhaps divide people looking for happiness in money into two groups. (i) Those trying to be happy by obtaining things [material status-symbol possessions], and (ii) those who use money to pay for experiences.  The first is in vain for it deals with the hoarding self and what is dead, and vanity, selfishness, and ultimately uselessness.  The second group may find their experiences gratifying probably because of a sense of enrichment through some form of fulfilment; and can even include deeds of welfare or charity – and perhaps even more useful by helping others to better equip themselves and so not remain in lack (Eph 4:28; 1 Thess 4:11,12; even Ps 23:1).  Still, we’ll probably discover that the second group acts more on God’s Voice and not mammon (see the meditation Hearing God’s Voice), in which case the money was not the provider but the One that equips (designed us with abilities, talents and mechanisms), guides, councils, teaches, comforts (Jn 14:26).  Take care, however, not to fall in a trap of self-righteousness (Rom 9:11b; 11:6; Gal 2:16; Eph 2:9; Tit 1:16; 3:5-6; Heb 6:1; 9:14; and so on).

Note at 1 Jn 2:15. This referral to the world and what is in the world, read with Rom 8:6 imply lust and greed, i.e., what is tempting and alluring to the flesh. Surely it is not improper to love the world as a physical creative work of God in the universe. The things in the world that we are not to be fixated on are what the flesh (Rom 8:6-8) dictates and essentially are mere decorations. It cautions to not fixate on what temporal materialism can furnish to a vain heart. Bigots and hypocrites can consider that Επιθυμια includes, on God’s standard, even the imagination (refer to Mt 5:27-29; Ex 20:17; Dt 5:21 and the note on desire near the end of this meditation). To relish what is grand and beautiful or providing some technology, conveniences and comfort is therefore not necessarily bad yet unless there is an unhealthy pride and showiness that stems from being pompous, vain, corrupt, arrogant, haughty, conceited, covetous, snobbish and assuming with a [false] sense of superiority because of what you possess and what the rich fool illustrates as described in Lk 12:16-21; Job 27:8; Jer 17:10-11; Rev 3:17 et al. All carnal desires are not of the Father, but the world, or even of the prince of this world. We have to distinguish between what has eternal value and what do not and what is a real threat to our godliness and what not.

John seems to propose an ethical notion addressing apostate mankind (Jm 1:27; 4:4) that are covetous like heathens that exhibit greed and lust and an unhallowed love for things worldly more than what is healthy. Such people cannot place God and their love of God above all else (Dt 6:5; Mt 22:36-40; Jn 4:23-24). All impulse, ambition and comfort from technology is not automatically ungodly and this is why we need a spirit of distinction (Jn 14:26; Jm 1:5).

The harmony can be found in what can be useful and suits the purpose which God intended as our creator that certainly gave us a magnificent physical world with ineffable beauty and splendour. Even the allegorical description of His city is using symbols of opulence, wealth, affluence that pictures prosperity (Rev 21:19-21). We should be victorious to His image. Observe who does not enter this city in Rev 21:8. First on that list is a coward (2 Tim 1:7) that may even tie in with the parable of the talents in Mt 25:14-30 and Lk 19:12-27. It is up to us as believers to not abuse and corrupt what is excellent with sin (an appetite and inclination to indulge in sensual pleasures, including the self-glorification and self-appointment as an idol [god] that seeks to be venerated and worshipped through temporal possessions). We have to show victory over things in the world, but this does not mean that we must be without anything that has splendour. The re-born Christian should be able to demonstrate 1 Cor 10:31 and realize that this requires a constant watch over the self with prayer.

Note at 2 Cor 6:14-18. Not even Abraham would ask unbelievers for money (Gen 14:21-24 refers to the king of Sodom, refer to the meditation “homosexuality, a choice”). Also, 3 Jn 1:7; 2 Cor 6:14-18; Ps 20:5; yes, indeed when we trust God to send help we have Zech 4:6.  And yes, there are examples of exceptions such as the idolatrous king Cyrus who provided means for the building of the temple in Jerusalem (Ezra 6:3-8) and the people of Malta that were kind to Paul and his crew, also giving provisions (Acts 28:2-10). Ultimately, though, we should seek Holy Spirit’s guidance in prayer for all we intent to do (Ps 127:1; 1 Cor 2:5; 10:31; Phil 4:9).

Note at Mt 19:21,23. People advocating that reborn Christians should all be poor, citing 1 Jn 2:15; Jm 4:4; Mt 19:21,23,24, and especially Jm 5:1-3, ironically tread a precarious ground, because Jesus was not beggarly and in want and gave us Jn 4:23-24. Jm 5:1-3 reads further to specify certain people in Jm 5:4-6 (Mt 7:12). When the riches of Abraham (Gen 12:2,3; 13:2) and Job (Job 1:1-3; 42:12) are mentioned it is usually countered by a quick reply that they were “before Jesus”. Well, ponder then the pre-existence of Jesus, expanded on in the meditation “Who is Jesus Christ”. As far as the foretelling of the Messiah goes from the beginning, we have at least Gal 3:8; Heb 4:2; 13:8; Col 1:16-17; Jn 1:1-4; 17:24; even Rom 4:13. Also worthy of mentioning here is that both Abraham and Job probably knew the difference between possession and stewardship, between dominion and domination (Mt 6:24; Lk 16:9-13).

The apostle Paul was a registered Roman citizen (Acts 22:25-27,29; 23:27) whose tax situation was probably known to Felix.  Paul was definitely not OT and was thought to have sufficient wealth to cause Governor and Judge Felix and his wife Drusilla to visit him in jail regularly for two years up to the end of Felix’ end of term in office to try and get Paul to bribe them – they were seemingly after what they must have thought was Paul’s personal money and not merely after what they hoped he could arrange to be paid (Acts 24:24-27).  Surely, they could simply be corrupt in general like many politicians even today, but Paul is specified here with no specific mention of them taking bribes from all. Paul was a definite target of Governor Felix in his predicament while in jail, but we know of course that Paul was incorruptible.

Note at Mt 16:24 (Lk 18:22). The rich man claiming to have been following The Law [perfectly] since his childhood could not give his self-serving lifestyle up and follow the Lord Jesus Christ! – Mt 19:16-23 (Lk 18:18-21). Note, by the way, that (1) Jesus did not say the rich man should give all his belongings to the poor.  Some could very well have been invested somewhere. Ponder our requirement for good stewardship with the parable of the talents in Mt 25:14-30 and Lk 19:12-27. And yes, we take note of Lk 12:16-21 Job 27:8; Jer 17:11; Rev 3:17 (Hos 12:8; even Rev 18:15-24); and (2) Jesus did not instruct us to become so utterly destitute that we are beggarly and in want. Those twelve disciples Jesus picked had to, for practical reasons, drop everything they were tied up with to be able to physically follow Jesus [“deny themselves”, Mt 16:24-27] full time and travel by foot for His 3.5 years ministry (Mt 4:18-22; 8:21-22; Mk 1:16-20; 2:14; Lk 5:11,27,28; 9:57-62; Jn 1:37-45). Some of them Jesus was talking to then in Mt 16:28 would witness His transfiguration (Mt 17:1-2; with Moses representing Law and Elias presenting the prophets and God the Father saying that Jesus was to be listened to – Mt 17:5; Ps 2:7; Is 42:1; Ezek 21:27; Heb 1:1-2); they to whom Jesus was talking then would also witness His crucifixion and ascension and the establishment of His Gospel (Mt 17:9). The cross to be taken up by us can very well be every difficulty that befalls us in our witnessing for Jesus Christ and His truth (Mt 10:38; 16:24; Mk 8:34; Lk 9:23; 14:27).

Observe that no one was forced to follow Jesus Christ (Mt 16:24; Mk 8:34). The denial of our self is more than not placing first our pleasure, profit or gain. It implies all our motives and impulses (2 Cor 10:5; Phil 2:7). Our lives take on a new distinct purpose when we truly follow Him in whatever we do and wherever we are (Rom 8:14; 1 Cor 10:31). However, it would not make sense if we were to materially disable ourselves in this endeavor to such an extent that we hinder ourselves to fulfil the commission in Mt 28:19-20. Refer to the notes below on Mt 6:20 and Mt 6:21. Apply Jm 1:5? …

The Law is discussed in the meditation “The covenant and The Law” but just take note for now of Mt 7:12; 22:37-40; 10:35-39 and Mt 16:24-25 with Rom 3:20,21,28; 7:4,6,10; Gal 5:4,18.  Gal 3 tells us that if the Law can/could not save you, how can it keep you saved by trying to follow it? It continues to show that Law opposes grace! Contemplate Jn 1:17,45 with Jn 9:28; and especially Jn 5:37-47.  This should become clearer further on.  Remember that mere cognizance of facts does not make you a follower yet, there has to be results proving that your thought-life and lifestyle is that of the one you are supposedly following (1 Jn 2:4; Jm 2:19-20).

A further note at Mt 19:23-24.  (Also, Mk 10:25; Lk 18:25).  This is often a difficult saying – especially for a reasonably wealthy Christian – to digest. Therefore, a tradition developed that Jesus perhaps referred to a gate in the Jerusalem wall, called “The eye of a needle” because it was too narrow for a camel to pass through; seemingly as a metaphor to draw a parallel with people such as those with enough wealth to make them feel accomplished and fulfilled to the extent of rejecting the need for a Savior in Jesus Christ.  A difficulty then, is to deal with scholars that say they can’t find any hard evidence that such a gate in that wall in fact physically existed. It therefore appears that this explanation was yet another desperate attempt derived from a misinterpretation; and in this case, of Mt 7:13-14.

But further investigation and closer reading will reveal that this reference is not to a specific gate in only one wall [at Jerusalem], but a generic name for a type of gate [door] that was found in most great walls of cities, that had a smaller door for night-usage inside the big door [gate] that was used during daytime.  In Mt 19:24 Jesus said “… the eye of a needle”, not the needle.  A camel could in fact go through such a “needle” opening [at night], but only if the material possessions were offloaded and the camel knelt in front of the door so that it could be forced though in a lowered position, albeit with great difficulty.  There are obvious analogies in this process for land dwellers to grasp.

For sea-going fishermen, there is an equally good analogy as the word kamilos in Greek means rope; while the word kamelos in Greek means camel.  When translated into Latin, the ease of a misinterpretation is obvious.  Even if scholars in ancient Greek could make the word camel win, is the context more indicative as it is likely that a rope could even also have been made from camel hair!  More specifically, as Theodore R. Lorah explains, does the word for rope in these ancient languages probably actually speak of a rope used to anchor a massive ship (a hawser). The hawser would often be braided, and likely would have been the thickest size of rope that anyone at that time could have imagined. Lorah writes, “The image of the oceangoing vessel with a heavy, braided rope hawser holding to the anchor or tying the ship to the pier makes the image much stronger…” in reference to this exaggerated metaphor.  So, in both Greek and Semitic languages the difference between camel and a ship’s hawser is so similar that it makes total sense there would be translation confusions. As Lorah summarizes:  “As they used their hand-held needles and thread to mend (fishing) nets, Jesus said: “It is easier for a hawser to pass through the eye of a needle, than for a rich person to enter the kingdom of heaven.”

Even though in both cases it is an exaggerated metaphor, the word we choose does change the impact of the passage. A camel passing through the eye of a gate is hard, but not uncommon. A ship’s anchor rope passing through a sewing needle would be both impossible and unheard of.  Like an arrogant affluent person wanting to join a Kingdom where the humble are the ones who are blessed (Mt 5:3,5; Lk 18:10-14). The crux of the analogy Jesus used was therefore in any case rather the lesson of self-righteousness, as pointed out by Jesus in the context of Mt 18:4 and 19:14 with the indication that this wealthy man in Mt 19:16,20 seemingly also missed the point that Paul made in Rom 3:20,28; even Gal 5:4,18.  The meditation on this website entitled “The Covenant and The Law” expands on this.

Therefore, in pondering Mt 19:23-24 we see the relief in the verses following (Mt 19:26-30), with Lk 12:32!  Jesus was therefore probably just making – in context – the point that it was a fatal and utter useless error of a self-righteous person to attempt saving himself [impossibility to succeed through self-righteousness; Lk 18:9; Phil 3:9].  Mt 7:14, as yet another example, is not even saying that the narrow [right] path is difficult to follow [travel on, live out from a Godly thought-life with Christ and His Holy Spirit dwelling permanently inside you], Jesus said the narrow path is difficult to find (especially among all the hypocrisy of the religious and their false dogma – Mt 7:14-23; 15:6-9)! Jesus in fact said that it (“the narrow path” with no alternatives) is easy – Mt 11:28-30!

Note therefore, that Mt 19:24 is not saying no wealthy man will ever enter the Kingdom of God. Mt 19:23 stipulates a difficulty and not an impossibility, hence Jesus’ consolation in Mt 19:26 (Job 42:2) that means a true Christian will be able to readily lay down and drop anything to follow Him – as His disciples did – as needed and required. That makes such riches just what it is – temporal, while the life with God is eternal. This rather is how Lk 14:33 correlates with the gospel. It is not saying that a [true, real] Christian must be destitute [unable to materially help anyone, even themselves] but is warning against serving any other gods such as mammon (Ex 20:3;23:13; Jdg 10:13; Jer 25:6; Rev 3:17). Again, the [inanimate] money is not the problem, but the [obsessive] love of money (1 Tim 6:10).

Observe also, that just as in Mt 21:43 and the all-important -principle explained by Jesus in MT 13 (note verses 10-23 with Heb 4:12-16); is it not about material things that will be taken away (money with its false suggestion of independence), but their own insight that will be darkened by their own choice to be short-sighted in self-righteous spiritual blindness (Phil 3:8-19; Jn 3:17-21).   Refer to Mt 11:25 (11:20-30; Lk 10:20-24). The poor, in an attempt to justify a poor-mentality, often tends to point to [parts of] Scriptures such as Prov 23:4a but overlook the last part of that sentence (23:4b), or quote Prov 28:20 while overlooking Prov 28:11-14 in context, just like Prov 10:4-7,13-16,21-24. See that the impossibility of a self-righteous person to enter God’s Kingdom, is exactly what Jesus referred to in Mt 19:23-24.  The context there was the rich young man (Mt 19:16-22) that failed to see what it takes to really follow Jesus and hence fail to declare and make Jesus Lord of all in all we think and consequently do (1 Jn 2:4-6; Rom 8:2; 10:1-4; Jn 8:32,36). It is thus impossible to save yourself (Rom 3:20,28) or obtain everlasting life on your own, however independent you think you are, as there is only one way to be righteous before God the Father and that is to accept the blood-offer of Jesus Christ on His cross at Golgotha and to actually follow Him – Jn 3:3,16-21.  Now observe the context of Mt 19:26 – the disciples heard this and were puzzled (v 25), so Jesus said “… With men this is impossible, but all things are possible with God…” (Gen 18:14; Job 42:2).  Observe the connection with Rom 5:12; 8:1-4; 1 Cor 15:45,49-55… The meditation “The Testimony” expands on this…

Because it is so easy to get trapped into self-righteousness and selfishness, for example, to lust after money and the things it can provide, the Lord established a system whereby real and lasting prosperity is a by-product of putting God first. As Mt 6:33 states, “But seek ye first the kingdom of God and his righteousness and all these things shall be added unto you.” It is like walking with your Father through a place where you see things you can use; and that you were there with Him because you were walking with Him [to be with Him] in the first place; you were not leading Him there so that you could con [manipulate] Him into a position from where you could nag Him to give in to what you lust for, as if your nagging could get Him to change His idea on righteousness, fairness, etc.  See Phil 3:9.

We should no more reject the blessing of prosperity than we should covet it, which would be idolatry. Perhaps 1 Tim 4:7,8; and chapter 6 can be read like this, “gain is not godliness, but prolonged godliness brings gain in all areas of our lives” (2 Tim 3:1-5; Is 48:17; Jer 29:11-13).  “Profit” means gain, benefit, surplus, stand in good stead, takings, to make the best use of, to put to good use… this all entails knowing Who the real Provider is, and Who all good belongs to, and where we will sow [return, give back].  And God does not provide by manipulation, but through the hearts of those who know [the truth in] Rom 12:9.

Nevertheless, God’s riches are more likely His children, than things found in the ground [that He put there, Ps 24:1].  He is after a personal relationship with us, not our [His] things.  He wants us to ask His opinion, not dead things.  He gave us the choice what to do here on earth.  Whatever we do or make with Christ in us, will be blessed!  It shows lack of understanding to ask Him for blessing on things we do or intend to do, when He has already provided [through Jesus] blessing on what we do as mature children of Him as our Father-God (Eph 1:3).  To ask and seek [advise, wisdom], brings forth a relationship and shows we know our place, and Who He is [and who He is not].  Through habitual, continuous conversation, do we know a perfect Father, an outrageously loving Giver, a Comforter, a Teacher, a Guide, a Friend – and our Lord.

Mary & Joseph apparently did not have (or could not in time get) a lamb to offer, so they offered two turtle doves (Lk 2:24.  This was a compensation allowed by God’s grace – Lev 5:7, even verse 11).  They might have thought that they did not have the better requirement (was not wealthy enough and so offered something of lesser value); but meanwhile Mary had the Lamb of God – the Lamb of all lambs – as her child that would be offered for the sin of all mankind – Heb 9:14,28.  The application for us today is that we might claim to feel inadequately equipped or qualified while in fact we only show our ignorance of the fact that we could [should] have Christ inside of us to offer a desperate and lost world and to demonstrate a victorious and powerful life – in Christ. For us to be in Him, we have to apply Rom 13:14; i.e., Eph 6:12-13.

So, for real Christians to exceed the world’s measurement of capability by external means such as property or a position in a human institution, we should demonstrate the power they could never buy with their material means.  Compare Acts 8:17-23 (Acts 3:12; 4:7,33; 6:8; 8:10; 10:38; 19:11 to name a few) with 1 Cor 4:20 and Jesus’ words in Mk 16:16-20; Jn 14:12-15…  Then, if you don’t see it, consider Mk 7:13; 12:24…

We should exercise the authority He over-paid for [in faith in Him] and stop begging [wishing] for it.

Note at Ps 23:1. A very feasible interpretation is clear only once we have discovered [and lay down] our self-righteousness. This will cause us to realize the difference between coveting and necessity. The one is due to insatiable lust and greed [the sign of a beast, not truly God-conscious (Rom 12:9; even Jm 4:1-7)], the other is plainly knowing that we [can] need no more than God [to lead us and guide us to fulfil Rom 8:14; even Jn 14:26].  What we won’t lack in God’s midst, is His provision summarized in Eph 1:3-10. Read this with the meditation “Body, Soul, Spirit of man” to see God’s Love allowing us a complete free will. We should then better grasp Mt 6:31-34; Lk 10:41-42; (even Lk 15:7).  Consider also the following: Gen 11:6; Heb 2:8; Is 40:17-31; 49:4 (52:3).  This meaning [in Life] becomes richer when you hear Jesus in Jn 14:30; 15:5; 1 Cor 13:2 (1 Jn 4:16-17… God [Jesus Christ] is Love!); 2 Cor 6:10; 1 Tim 6:7-8…  Similarly, hear Paul in Acts 20:32-35 (Rom 12:13; Eph 4:28; Heb 4:16) … we can now be useful.

All this is actually about realizing that our new nature in Christ Jesus (2 Cor 5:17) will have us renew [update] our minds (Rom 12:2) so that we will not be selfish, self-centred, self-righteous people anymore, but a new creature – 1 Jn 2:24-25 (Jn 11:26), which is discussed in the meditations “Body, Soul and Spirit” and also “The Testimony” – what more indeed, would we need than [being given/offered] ever-lasting Life?…  This we tragically miss due to our own self-righteousness [haughtiness, pride, ignorance, a gospel short of what Jesus Christ offers] …

And, for those concerned about the wicked being wealthy, contemplate Ps 73 and note the change at verse 17 when Asaph dropped his self-righteousness! Also, Ps 49 and especially verses 13-20; Prov 13:7 (more so if the bread in Prov 12:9 is Him – everlasting Life – in Jn 6:48-51).

Note on Mt 6:20: We can’t physically take money into the heavenly realm, but we can utilize it to do heavenly [spiritual] things. Mt 19:21 says that through giving to the poor, we are laying up treasure in heaven.  Consider Lk 17:20-21.  An old saying is that it is better to teach someone to fish, than to give him a fish.  The principle checks with Eph 4:28. We should work – and encourage other to do so as well – because it is the only way to discover [prove, manifest] what also is observed in Ps 139:14 – our awesome abilities.  To sit and be beggarly [pathetic], is not what God had purposed for us (Eph 1; 4:12-15; Col 1).  We should be careful then to shove a bit of money to a beggar and neglect a response + ability to truly try and help that soul recover to being a mature child of God (Mt 28:18).  Compare this with Prov 19:17. Note that Jesus’ teaching of Mt 6:1-3 pointed out that the wrong motive would nullify Prov 19:17 (Jm 4:3).

Note on Mt 6:21: The reason for not laying up treasures on this earth [have them rule our thinking and trust in dead things] is so that we will not have our hearts drawn away from the things of God (Mk 4:19; Jn 4:24) – an eternal spirit life already existing. A key to success in the kingdom of God is singleness of purpose (Prov 23:7; Phil 3:13; 4:8). We don’t have the capacity to do our best in two areas at the same time (Mt 6:24; Jm 3:1-2); therefore, if we will simply put God and His kingdom first in every area of our lives, He will add unto us all the wealth that we need through the mechanism He had already put in place as natural and Spiritual laws. “The blessing of the Lord, it makes rich, and he adds no sorrow with it” (Prov 10:22). It’s when we covet after money with signs of a beast (lust, greed) that we experience 1 Tim 6:10.

The point Jesus was making – in context – was rather about the fatal and utter useless error [impossibility to succeed] in any attempt of a self-righteous person to save himself (Lk 18:9; Phil 3:9).  Like an arrogant affluent person wanting to join a Kingdom where the humble are the ones who are blessed (Mt 5:3,5; Lk 18:10-14). The crux of the analogy Jesus used was therefore in any case rather the lesson of self-righteousness, as pointed out by Jesus in the context of Mt 18:4 and 19:14 with the indication that this wealthy man in Mt 19:16, 20 seemingly also missed the point that Paul made in Rom 3:20,28; even Gal 5:4,18.  The meditation on this website entitled “The Covenant and The Law” expands on this.

Likewise, is Mt 7:14 not even saying that the narrow [right] path is difficult to follow [travel on, live out from a Godly thought-life with Christ and His Holy Spirit dwelling permanently inside you], Jesus said the narrow path is difficult to find (especially among all the hypocrisy of the religious and their false dogma – Mt 7:14-23; 15:6-9)! Jesus in fact said that it (“the narrow path” with no alternatives) is easy – Mt 11:28-30!

Refer to Mt 11:25 (11:20-30; Lk 10:20-24). The poor, in an attempt to justify their poor-mentality, often tends to point to [parts of] Scriptures such as Prov 23:4a but overlook the last part of that sentence (23:4b), or quote Prov 28:20 while overlooking Prov 28:11-14 in context, just like Prov 10:4-7,13-16,21-24. The rest of this meditation expand on this. As for now, see that the impossibility of a self-righteous person to enter God’s Kingdom, is exactly what Jesus referred to in Mt 19:23-24.  The context there was the rich young man (Mt 19:16-22) that failed to see what it takes to really follow Jesus and hence fail to declare and make Jesus Lord of all in all we think and consequently do (1 Jn 2:4-6; Rom 8:2; 10:1-4; Jn 8:32,36). It is thus impossible to save yourself (Rom 3:20,28) or obtain everlasting life on your own, however independent you think you are, as there is only one way to be righteous before God the Father and that is to accept the blood-offer of Jesus Christ on His cross at Golgotha and to actually follow Him – Jn 3:3,16-21; 15:1-5; Phil 3:9-10.

Incidentally, Jesus is the Love of God demonstrated (Jn 3:16), so to reject Jesus is to reject God’s Love (:17-21). Now observe the context of Mt 19:26 – the disciples heard this and were puzzled (v 25), so Jesus said “… With men this is impossible, but all things are possible with God…” (Gen 18:14; Job 42:2).  Observe the connection with Rom 5:12; 8:1-4; 1 Cor 15:45,49-55… The meditation “The Testimony” expands on this…

 

Note on “Blessing”.  Refer to the meditation “The will of man and the will of God”.  First, contemplate even just Rom 12:14-21 (Mt 5:44-48). Note that, to understand “bless” and “curse” as verbs in the sense that a condition can be imparted to another person or persons as if the recipient will have no control over it, is nonsense; for it imply the same mechanism as in witchcraft or some form of sinister voodoo control. God is not a manipulator and is consistent (Heb 13:5,8), and will therefore not remove anyone’s free will [ability to exercise your choice]. Because God [Love] is not a manipulator, is witchcraft no part of Him and why we should have absolutely nothing to do with it (the section “Witchcraft” in the meditation “Pornography, Witchcraft” expand on it with scriptural references).  The articulation of “blessing” someone, is therefore more accurately expressed as a declaration of a positioning [realms of body, soul and spirit] that you hope someone to end up in, and accompanies the hope [trust, faith] that the recipient will actively contribute towards that perceived will in agreement.  This gives more practical meaning to concepts such as admonish and Scriptures such as 2 Tim 3:15-17 that works [labour, as in giving birth] of a new creature as in Rom 8:19,28 and 2 Cor 5:17; and so together result in a certain blessing to the recipient in 2 Tim 3:17.  Even the giver when considering the beatitudes in Mt 5:4-11.  Observe – especially – Mt 11:6 (Heb 11:6)! Also, ponder Mt 13:16-21; 21:9; 23:39; 24:46.  Even the very popular Jer 29:11 continues therefore with verses 12-14! Observe even the effective declaration “But” and “Because” with another outcome than what was declared as a hope [wish, perceived will of verse 11], in verses 17-19.  Likewise, the “curse” as a result in verses 21-32.

 

Note on lottery:  Prov 28:20; 23:4,5;10:16;13:4; 15:16; 16:3; 17:15; and so on. And yes, they (the priests) used to cast lots apparently believing that God would somehow supernaturally furnish the better choice (through the urim and thummim?) when they became stuck between options (Ex 28:30; Lev 8:8; Num 27:21; Dt 33:8; 1 Sam 28:6 (Prov 1:24-30?); Ezra 2:63; Neh 7:65 and even Acts 1:26.

Note on desire.  We have to watch out for lustful desire and wasteful living, the “covetousness” in Eph 5:3-7; or Jm 4:3). Yes, we may desire, but only what is good (Jn 17:24; Lk 22:15; Rev 22:17; 2 Pet 3:9;   1 Cor 12:31; 14:39; and so on); but we should not desire what is bad (1 Cor 10:6; 1 Pet 2:11; 2 Pet 3:3; Jude 18; and so on).  Are you stuck at Ex 20:17 (Rom 10:4)?  If you desire what someone else have as if they should not have that thing, but you alone; you are implying that God [as the Provider] does not know what He is doing [As if He gave it or allowed it to the wrong person].  This is called envy, jealousy, offense, self-righteousness, and is wicked.  It is wrong to want theirs, but surely you can have something similar.  Note that the sovereignty of God does not mean that God does absolutely everything [manipulates, cause it], but rather that He simply is supreme in authority and gave us a genuine authority on this earth and spiritual life.  See the meditation called “the Will of man, the will of God” by the author.  We should take care with reading scriptures (such as Prov 28:20), that we do not miss the mark.  The following basic principles[1] hold true:

  • God’s grace and mercy is unconditional for the NT believer in Jesus Christ (Rom 11:6)
  • To “earn” money [remuneration] is a privilege, not a right, and available to all equally
  • We should “work” [be useful, handy, do something useful to others], so that we – and our observers – can witness Ps 139:14; not to only benefit ourselves or to try and impress God
  • God’s laws [not The Law] are applicable to all humans (Mt 5:45). Atheists can do unto others as they want to be done unto them and reap the benefits.  Conversely, the church-goers can gossip, and form all kinds of weapons – and be hard at work for the devil, the serpent of old or only self
  • Jn 4:37,38 is not applicable to money-chasers that is wishing for a quick worldly “power-fix”

Note also that options such as lotteries, Ponzi- or pyramid schemes, are possibly more in the “wishing” or “lazy” category trusting a “god/goddess of luck” or expecting God to manipulate [be an accomplice of] a suspect [dishonest, fraudulent] system; than in the “faith” category.  (What are you trusting God to do, and why?).  God hates falsity, and if we are sincere [if our love for Him is unfeigned], we would hate what He hates – He gave us the capacity to hate [what is bad, manipulative, harmful to morals, dishonest, false] – this is how we best avoid disaster, by hating it!  If you hate bad thoughts, you will apply 2 Cor 10:5 more readily, and see Is 54:12-17…

Summary

Now, raking this seemingly confusing garden to tidy it up and try and make sense of it, we seem to have discovered and explored two avenues that are irreconcilable. On one side we found [futile] attempts to obtain our independence from God via material riches that is none other than self-sufficiency [not needing God] that is really self-righteousness (refer to the meditations such as “The covenant and the Law” and “The Gospel”), and on the other side we find that when we truly follow Jesus Christ and His Spirit in us, that we will not be hindered to be useful in God’s Kingdom by any fear for want, and to the extent that we would readily give up all earthly luxuries, comforts and basically any excess, to not be bogged down by it when we try to follow Jesus as guided by His Holy Spirit.

We see therefore, on the one side examples such as Mt 11:12 that speaks of men thinking they can force their way into God’s Kingdom (thinking they can force God to accept them due to them following laws and rules) and not by submitting to God (changing their mind, metánoia, repent – hence the words of John the Baptist in Mt 3:6-9 (even Paul in 1 Cor 4:20). We also read what Jesus pointed out in Lk 16:19-31. Man’s perceptions are misleading and often dead wrong.  While the rich Jew was lost the poor that was looked down upon, was saved by his faith. By the way, note that Jesus taught there is no contact between living and dead people (refer to the meditations “Visitations to heaven and hell” and “Church part 2”).

The discovery by Theodore R Lorah quoted earlier in this meditation, about the difference between kamilos and kamelos and what a hawser is, opens up a clearer insight to the impossibility of success to enter God’s Kingdom by attempts of self-righteousness as opposed to completely submit to God only. This trust is called faith. On the other side then, we see people such as Paul who, although he knew the Law (such as Dt 25:4) he also realized that he did not want to be controlled by the people he ministered to even if he could accept money from assemblies as part of his “Christian rights” (1 Cor 9:9,11-22; 1 Tim 5:18). Paul obviously knew what Jesus meant in Mt 6:24,25,33-34 and Lk 16:9,11,13 (Ex 20:3; 23:13; Judges 10:13; Jer 25:6; 44:5) as well as Jn 4:23-24; Rom 8:14; Gal 5:4,18…

We learned from Jesus a great truth about doublemindedness and division (Mt 12:25; Mk 3:24; Lk 11:17 reiterated by Eph 4:4-6 and Jm 1:6-8. The conclusion is that there is no other way to God the Father, than through Jesus Christ plus us following His precepts and His daily guidance (bread, spiritual sustenance) by His Spirit.

So then, we arrive at Phil 3:9; Dt 6:5,13-14 and can read Dt 6:4 with Eph 4:4-13, taking note of the oneness that Jesus referred to in Jn 17:20-26.

Epilogue

May you enjoy Father’s grace, mercy, abundance, joy, and peace… and grow just sufficiently wealthy to be able to freely bless others [especially family in need] through persistency and consistence in your relationship with God, not distracted by worldly things, in an immortal, everlasting life in which we should not even fear community of property as in Acts 2:44-47; 4:32-37, if that need arises.

This would obviously prohibit any fraudulent, dishonest and plain wicked self-enriching money-driven schemes of empire-building false [or ignorant] preachers trying to hide behind God’s Name – they are probably in for a hell of a surprise (Mt 7:20-23).

Phil 4:6-8 and 1 Thess 5:23 to you.

Amen.

[1] “Principalities” (Eph 6) are possibly only demons manifesting as thoughts – “principal” thoughts of  “principles”.  Read with 2 Cor 10:5, Is 54:13-17; we can see how these thoughts can manifest weapons [words]; but that can result in no effect [damage] against us [if used by others], or not even manifest at all in damaging words [if from our lips], if we control our thoughts [principal principles] with accurate knowledge of Jesus Christ and His hidden treasure inside of us.  Jn 10 becomes more practical, especially verses like 27 and 28; and Heb 12:2 as well…