Archives by: Gary Hoag

Again I tell you, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God. Matthew 19:24

“Perhaps the reason of salvation appearing more difficult to the rich than to poor men, is not single but manifold. For some, merely hearing, and that in an off-hand way, the utterance of the Saviour, “that it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven,” despair of themselves as not destined to live, surrender all to the world, cling to the present life as if it alone was left to them, and so diverge more from the way to the life to come, no longer inquiring either whom the Lord and Master calls rich, or how that which is impossible to man becomes possible to God. But others rightly and adequately comprehend this, but attaching slight importance to the works which tend to salvation, do not make the requisite preparation for attaining to the objects of their hope. And I affirm both of these things of the rich who have learned both the Saviour’s power and His glorious salvation. With those who are ignorant of the truth I have little concern.”

Clement of Alexandria (150-215) in Who is the Rich Man That Shall Be Saved? 2. Clement was a philosopher and Christian theologian unafraid to tackle tough subjects such as the teachings of Jesus on riches and how the rich person should respond to them.

Regardless of your reading of the expression Jesus uses about a “camel” and “the eye of a needle” (some favor the word “rope” rather than “camel” in translation and others point to “the eye” as a small entry that requires people to strip away all possessions to enter), Jesus says the work will be hard for the rich person.

In God’s providence, some people come into this world rich and others poor. Jesus says that is hard for the rich person to enter the kingdom. Clement might add, it is likely that riches have become their comfort rather than God, and that riches have distracted them from pursuing life in God.

If you find yourself rich today, that is, having more than enough resources to live, holding on to them can cause you to put your trust in them. Don’t be fooled. Store them up in heaven as Jesus instructed through giving and sharing. Jenni and I have learned that it is hard, at least at first, but you don’t end up empty in so doing, you will find yourself enriched.

Father in heaven, forgive us for allowing riches to become the object of our hope. Helps us, by your Holy Spirit, instead to make requisite preparation to fulfill our role in Your providence when we have more than enough. Transform us into joyful distributors of material blessings for the glory of Jesus. Amen.

For the grace of God has displayed itself with healing power to all mankind, training us to renounce ungodliness and all the pleasures of this world, and to live sober, upright, and pious lives at the present time, in expectation of the fulfilment of our blessed hope — the appearing in glory of our great God and Saviour Jesus Christ; who gave Himself for us to purchase our freedom from all iniquity, and purify for Himself a people who should be specially His own, zealous for doing good works. Titus 2:11-14

“Now we also confess that God exists, but that He is One, the Creator, and Maker, and Fashioner of this universe; and we know that all things are arranged by His providence, but by Him alone. And we have learned a holy law; but we have as lawgiver Him who is really God, who teaches us to act righteously, and to be pious, and to do good.”

Theophilus of Antioch (c. 120-183) in Theophilus to Autolycus 3.10. Theophilus was bishop and overseer of the Christian Church in Antioch in the second century. Remember Antioch was the place Luke recounts that disciples of Jesus were first called “Christians” (Acts 11:26).

Theophilus ministered in a time when pagans either credited a pantheon of gods for various aspects of life or they refused to believe in the existence of a God who created and sustains everything through His providence. Again, not much has changed in 18 centuries!

So why explore providence and its connection to generosity? Only after we grasp that God has a design for all things, do we find our place in His plan. We get to trust in His providence and then (as Theophilus put it) act righteously, be pious, and do good.

To act righteously is to take our place as conduits of truth and love, grace and kindness. To be pious is to live with purity and devotion. To do good is to exhibit generosity through doing countercultural Christian deeds everywhere we go. And this perspective echoes Paul’s exhortation to Titus for the Christians in Crete.

God, as we start a new year, help us have eyes to see how Your providence sustains everything, including us. We resolve to act righteously, to be pious, and to do good wherever you lead and guide us this year so that our lives bring you glory and show your love to our neighbors and the whole world. Amen.

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect. 1 Peter 3:15

“I will convict and refute all that has been said, however diverse, confirming and approving the truth alone; and for the future he must neither doubt nor waver. And since my brother broke out in such expressions as these, that he was grieved, that he was vexed, that he was indignant, that he regretted that illiterate, poor, unskilled people should dispute about heavenly things; let him know that all men are begotten alike, with a capacity and ability of reasoning and feeling, without preference of age, sex, or dignity. Nor do they obtain wisdom by fortune, but have it implanted by nature; moreover, the very philosophers themselves, or any others who have gone forth unto celebrity as discoverers of arts, before they attained an illustrious name by their mental skill, were esteemed plebeian, untaught, half-naked.

Thus it is, that rich men, attached to their means, have been accustomed to gaze more upon their gold than upon heaven, while our sort of people, though poor, have both discovered wisdom, and have delivered their teaching to others; whence it appears that intelligence is not given to wealth, nor is gotten by study, but is begotten with the very formation of the mind. Therefore it is nothing to be angry or to be grieved about, though any one should inquire, should think, should utter his thoughts about divine things; since what is wanted is not the authority of the arguer, but the truth of the argument itself.”

Marcus Minucius Felix (c. 170-250) in Octavius XVI.

Marcus Minucius Felix was a Roman lawyer and a Christian who recounts a dialogue on “providence” (my word for this year) between a Christian friend, Octavius Januarius, and a skeptic pagan, Caecilius Natalis. Scholars date it in the peaceful days of Roman Emperor Alexander Severus (222-235). Speaking of peaceful, I hope you like the header photo outside the cathedral near Trinity College in Bristol, England.

In this excerpt, Octavius responds with gentleness and respect to the pagan attacks that Christians, who largely numbered among common folk, could grasp heavenly things. It was thought that only wealthy people and those ascribed with high status could comprehend lofty thoughts. With an ironic twist, Octavius argues that all have this capacity and that the wealthy fail to take hold of truth because they are distracted by riches.

What does this have to do with generosity in the new year?

We must live in such a way to show the world the truth that God’s providence is the only secure place of trust. We do this (Octavius might say) by not being enamored with wealth but by being generous with it to show the world we have taken hold of something greater. Anyone can do this regardless of rank or status in society. And we must also do this with gentleness and respect as the Apostle Peter instructs us.

God, help us gaze not on gold but on heaven this new year. May our lives show that we have grasped the truth through our trust in your providence and our generosity. Help us by your Holy Spirit so that our words also flow with gentleness and respect. In your mercy hear our prayer in the name of Jesus. Amen.

For everything in the world — the lust of the flesh, the lust of the eyes, and the pride of life — comes not from the Father but from the world. 1 John 2:16

“The other lust, of the world, hath for its causes vain-glory, covetousness, ambition, insufficiency; by means of which it trumpeth up this necessity for marriage promising heavenly things truly to lord it in another household, to rest upon another’s wealth, to extort finery from another’s store, to lay out moneys which though dost not feel!

These be far from the faithful, who take no thought for sustaining life, except we distrust the promises of God, and His care and providence. Who clotheth the lilies of the field with so much beauty. Who feedeth the fowls of the air without toil of theirs. Who forbiddeth us to take thought for the meat and raiment of the morrow; assuring us that He knoweth what each one of His servants hath need of.

Not indeed the burdensome necklace, not the tedious garment, not a multitude of Gallic or German porters, which things light up the pomp of marriage, but that sufficiency which befitteth modesty and chastity. Presume, I beseech thee, that though needest nothing, if thou attendest upon the Lord; yea, that thou hast all things, if thou hast the Lord. Whose are all things. Think upon heavenly, and thou wilt despise earthly things.”

Tertullian of Carthage (c. 155-240) in The First Book to His Wife IV in The Tertullian Collection (London: Aeterna Press, 2016) 369-370.

Here Tertullian refutes the common argument in his day that a person must get married to find a great life with financial sufficiency and many material possessions.

Not much has changed over 1,800 years!

Tertullian echoes the teachings of Jesus in the Sermon on the Mount and reminds listeners to trust the faithful care of God. Again, providence comes squarely into view, and it is rooted in God’s promises.

He concludes by beseeching hearers not to focus on outward adornment but to attend to the Lord. Then he concludes profoundly: “Thou hast all things, if thou hast the Lord.” Let’s think on that this new year!

Providence is having all things because we have the Lord! Happy New Year’s Eve everyone!

Ascribe to the Lord the glory due His name; worship the Lord in the splendor of His holiness. Psalm 29:2

“Not a single thing that has been made, or that will be made, escapes the knowledge of God. Rather, through His providence, every single thing has obtained its nature, rank, number, and special quantity. Nothing whatever has been produced (or is produced) in vain or by accident. Instead, everything has been made with precise suitability and through the exercise of transcendent knowledge.”

Irenaeus of Lyons (c. 130-202) was born in Smyrna where he would have been influenced spiritually by Polycarp. Remember, Polycarp was discipled by John who was discipled by Jesus. As the gospel spread through the Roman Empire into Europe, Irenaeus took what he learned and served as bishop of the Christian church in Lyons (now Lyon), France.

In reading the early church fathers, a strong belief in the providence of God comes into view as foundational in their thinking. Here Irenaeus credits the Lord for all of creation. Nothing appeared by accident. He had formed everything with precise suitability and sustains everything through His providence.

“Providence” is the word I have chosen to think about this next year in my personal spiritual journey. Questions like these will guide my thinking: How did Christians in the early church or through church history understand God’s providence? How will a growing understanding of God’s providence shape my living, giving, serving, and loving this next year?

From what I gather so far, providence is a deep-rooted belief that God sustains everything. Those who grasp this will more readily obey Him and trust in His faithful provision. This takes my mind back to Psalm 29. When we ascribe to the Lord all glory, we discover that His voice, His authority, is over everything. In turn, He gives us what we need for life and living: strength and peace. What a generous God we serve!

In fact, James, Peter, and John, who were known as pillars of the church, recognized the gift God had given me, and they accepted Barnabas and me as their co-workers. They encouraged us to keep preaching to the Gentiles, while they continued their work with the Jews. Their only suggestion was that we keep on helping the poor, which I have always been eager to do. Galatians 2:9-10

“Thou shalt share all things with thy neighbor and shall not say that they are thy own property; for if you are sharers in that which is incorruptible, how much more in that which is corruptible? Thou shalt not be forward to speak, for the mouth is a snare of death. So far as thou canst, thou shalt keep thy soul pure.

Be not one who stretches out thy hands to take, and shuts them when it comes to giving. Thou shalt love “as the apple of thine eye” all who speak to thee the word of the Lord.

Thou shalt remember the day of judgment day and night, and thou shalt seek each day the society of the saints, either labouring by speech, and going out to exhort, and striving to save souls by the word, or working with thine hands for the ransom of thy sins.

Thou shalt not hesitate to give, and when thou givest thou shalt not grumble, but thou shalt know who is the good paymaster of the reward. “Thou shalt keep the precepts” which thou hast received, “adding nothing and taking nothing away.” Thou shalt utterly hate evil. “Thou shalt give righteous judgment.”

Thou shalt not cause quarrels, but shalt bring together and reconcile those that strive. Thou shalt confess thy sins. Thou shalt not betake thyself to prayer with an evil conscience. This is the Way of Light.”

Barnabas of Cyprus in Epistle of Barnabas 19.8-12.

The Epistle of Barnabas is ascribed to the Barnabas of Cyprus who is mentioned in today’s biblical text. He is the co-worker of the Apostle Paul who ministered to the Gentiles.

The Epistle of Barnabas and the Shepherd of Hermas (cited yesterday) were influential apostolic fathers and included in the Codex Sinaiticus, which is the oldest existing copy of the New Testament (c. fourth century).

These ancient documents provide clues to early church thinking on living out the Christian life, which Barnabas describes as “the Way of Light”, though they were not included in the biblical canon by the early church councils.

What does this this have to do with generosity?

Barnabas uses at least three powerful expressions that should shape our thinking regarding giving. First, we should not view property as our own, because God owns everything. We will never become generous sharers if we see ourselves as owners of possessions.

Second, we should not hesitate to give. Often we judge the recipients of our giving. Sometimes we have fear about the future which limits our giving. To this tendency Barnabas effectively says, don’t hesitate because we can be sure of reward.

Third, and this is related to the second point, we must not grumble in giving. Akin to other NT passages, Barnabas reports that God cares about the attitude of our hearts with regard to our generosity.

Barnabas means “son of encouragement” (Acts 4:36). He is cheering us on to exhibit “the Way of Light” in a dark world so that we might save lost souls. We do this, at least in part, by being generous sharers who don’t hesitate or grumble in the process.

Rich and poor have this in common: The LORD is the Maker of them all. Proverbs 22:2

Today meditation is a parable written by the Shepherd of Hermas, a second century Christian pastor. It represents early church teaching on the relationship between God’s servants who are both rich and poor within the community of faith.

In antiquity, the rich were those with more than enough resources to live and the poor were those in need due to infirmity, weakness, or other limitation. The Shepherd of Hermas wrote this parable in a world which considered the poor to be a burden to the rich.

This parable shows how the rich and the poor help each other as “partners in the righteous work” but you must read it for yourself to discover how that is so! It’s long, but fascinating to discover how our Maker made the rich and poor to serve each other.

“Second Similitude [Parable]: As the vine is supported by the elm, so is the rich man helped by the prayers of the poor.

As I was walking in the field, and observing an elm and vine, and determining in my own, mind respecting them and their fruits, the Shepherd appears to me, and says, “What is it that you are thinking about the elm and vine?” “I am considering,” I reply, “that they become each other exceedingly well.”

“These two trees,” he continues, “are intended as an example for the servants of God.” “I would like to know,” said I, “the example which these trees you say, are intended to teach.” “Do you see,” he says, “the elm and the vine?” “I see them sir,” I replied.

“This vine,” he continued, “produces fruit, and the elm is an unfruitful tree; but unless the vine be trained upon the elm, it cannot bear much fruit when extended at length upon the ground; and the fruit which it does bear is rotten, because the plant is not suspended upon the elm. When, therefore, the vine is cast upon the elm, it yields fruit both, from itself and from the elm.

You see, moreover, that the elm also produces much fruit, not less than the vine, but even more; because,” he continued, “the vine, when suspended upon the elm, yields much fruit, and good; but when thrown upon the ground, what it produces is small and rotten. This similitude, therefore, is for the servants of God–for the poor man and for the rich.” “How so, sir?” said I; “explain the matter to me.”

“Listen,” he said: “The rich man has much wealth, but is poor in matters relating to the Lord, because he is distracted about his riches; and he offers very few confessions and intercessions to the Lord, and those which he does offer are small and weak, and have no power above.

But when the rich man refreshes the poor, and assists him in his necessities, believing that what he does to the poor man will be able to find its reward with God–because the poor man is rich in intercession and confession, and his intercession has great power with God–then the rich man helps the poor in all things without hesitation;

And the poor man, being helped by the rich, intercedes for him, giving thanks to God for him who bestows gifts upon him. And he still continues to interest himself zealously for the poor man, that his wants may be constantly supplied. For he knows that the intercession of the poor man is acceptable and influential with God.

Both, accordingly, accomplish their work. The poor man makes intercession; a work in which he is rich, which he received from the Lord, and with which he recompenses the master who helps him. And the rich man, in like manner, unhesitatingly bestows upon the poor man the riches which he received from the Lord. And this is a great work, and acceptable before God, because he understands the object of his wealth, and has given to the poor of the gifts of the Lord, and rightly discharged his service to Him.

Among men, however, the elm appears not to produce fruit, and they do not know nor understand that if a drought come, the elm, which contains water, nourishes the vine l and the vine, having an unfailing supply of water, yields double fruit both for itself and for the elm. So also poor men interceding with the Lord on behalf of the rich, increase their riches; and the rich, again, aiding the poor in their necessities, satisfy their souls.

Both, therefore, are partners in the righteous work. He who does these things shall not be deserted by God, but shall be enrolled in the books of the living.

Blessed are they who have riches, and who understand that they are from the LORD, for they who are of that mind will be able to do some good.”

Shepherd of Hermas (c. AD 100-160) in Similitudes (or Parables) 2.

Then Barnabas went to Tarsus to look for Saul, and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch. Acts 11:25-26

“Seeing that the Church which is at Antioch in Syria is, as report has informed me, at peace, through your prayers, I also am the more encouraged, resting without anxiety in God, if indeed by means of suffering I may attain to God, so that, through your prayers, I may be found a disciple [of Christ].

It is fitting, O Polycarp, most blessed in God, to assemble a very solemn council, and to elect one whom you greatly love, and know to be a man of activity, who may be designated the messenger of God; and to bestow on him the honour of going into Syria, so that, going into Syria, he may glorify your ever active love to the praise of God.

A Christian has not power over himself, but must always be ready for the service of God. Now, this work is both God’s and yours, when ye shall have completed it. For I trust that, through grace, ye are prepared for every good work pertaining to God. Knowing your energetic love of the truth, I have exhorted you by this brief epistle.”

Ignatius of Antioch (c. AD 35-108) in The Epistle of Ignatius to Polycarp 7. Ignatius was a bishop in Antioch, the town where disciples of Jesus were first called “Christians” according to Luke’s Acts of the Apostles. In his letter to Polycarp, bishop of Smyrna, he reports that despite the fact that Emperor Trajan has captured and is delivering him to Rome for martyrdom, the church is at peace.

They will need to identify a successor to him, specifically a “man of activity” to oversee God’s church. From there, Ignatius defines what a Christian is. His other letters remind Christians that they are not bound by the OT Law but set free to serve others in love. Today, I was moved that a Christian must “always be ready for the service of God” and that grace both prepares and energizes our loving service.

Yes, and I ask you, my true companion, help these women since they have contended at my side in the cause of the gospel, along with Clement and the rest of my co-workers, whose names are in the book of life. Philippians 4:3

“And ye were all humble, boasting of nothing, submitting yourselves rather than subjecting others, more gladly giving than receiving, content with the provision that God had given you; and attending diligently to his words, ye received them into your very hearts, and his sufferings were before your eyes. Thus a deep and rich peace was given to all, and an insatiable longing for doing good, and a plentiful outpouring of the Holy Spirit was upon all of you.”

Clement of Rome in 1 Clement 2:1-2, translated by Charles Hoole.

Clement, mentioned by the Apostle Paul in today’s text, would go on to lead the church in Rome as a bishop. Today’s reading comes from his first letter to the church in Corinth (c. AD 96) before his martyrdom under Emperor Trajan (c. AD 100).

The first coming of Christ, which we celebrated yesterday, marked a turning point in all of human history. Consequently, I am inspired to make a fresh journey through church history. I hope you will join me as we explore statements by followers of Christ that relate to generosity in the days to come.

Early church Christians exhibited humility, submission, contentment, and generosity. These traits resulted from “attending diligently” to the words of Jesus. Despite much persecution they received peace, a drive to do good, and “a plentiful outpouring of the Holy Spirit” in their lives.

Father in heaven, help us attend diligently to the teachings of Jesus regardless of what others are doing. Plentifully pour out the Holy Spirit and peace in each of our lives so that we too reflect humility, submission, contentment, and generosity. Make it so we pray in the name of Jesus. Amen.

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich. 2 Corinthians 8:9

“The Christmas message is that there is hope for a ruined humanity – hope for pardon, hope of peace with God, hope of glory – because at the Father’s will Jesus Christ became poor and was born in a stable so that thirty years later he might hang on a cross. It is the most wonderful message that the world has ever heard, or will hear.

We talk glibly of the “Christmas spirit,” rarely meaning more by this than sentimental jollity on a family basis. But what we have said makes it clear that the phrase should in fact carry a tremendous weight of meaning. It ought to mean the reproducing in human lives of the temper of him who for our sakes became poor at the first Christmas. And the Christmas spirit ought to be the mark of every Christian all the year round.

It is our shame and disgrace today that so many Christians – I will be more specific: so many of the soundest and most orthodox Christians – go through this world in the spirit of the priest and the Levite in our Lord’s parable [cf. Luke 10:25-37], seeing human needs all around them, but (after a pious wish, and perhaps a prayer, that God might meet those needs) averting their eyes and passing by on the other side.

That is not the Christmas spirit. Nor is it the spirit of those Christians – alas, they are many – whose ambition in life seems to building a nice middle-class Christian home, and making nice middle-class Christian friends, and bringing up their children in nice middle-class Christian ways, and who leave the submiddle-class sections of the community, Christian and non-Christian, to get on by themselves.

The Christmas spirit does not shine out in the Christian snob, for the Christmas spirit is the spirit of those who, like their Master, live their whole lives on the principle of making themselves poor – spending and being spent – to enrich their fellow humans, giving time, trouble, care, and concern, to do good to others – and not just their own friends – in whatever way there seems need.

There are not as many who show this spirit as there should be. If God in mercy revives us, one of the things he will do will be to work more of this spirit in our hearts and lives. If we desire spiritual quickening for ourselves individually, one step we should take is to seek to cultivate this spirit.”

J.I. Packer in Knowing God (Downers Grove: IVP, 1973) 63-64.

Father in heaven, forgive us for becoming Christian snobs. Help us by your Holy Spirit to spend ourselves and be spent to enrich the lives of others for your sake. As we minister in this posture, thank you that we don’t end up empty, but rather, we shine with the Christmas spirit as exhibitors of your grace, empowered by your strength and abundant provision and not our own. As we cultivate the Christmas spirit, make us conduits of your love for the world today and every day of the year. In your mercy, hear our prayer in the name of Jesus. Amen.

Happy Christmas everyone!