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George Müller: Pleased to provide

And my God will meet all your needs according to the riches of His glory in Christ Jesus. Philippians 4:19

“17 January 1849. The time is now near when further steps are to be taken to fit up and furnish the house, as more than two thirds of the rooms are all but ready. Under these circumstances I have prayed the more earnestly, day by day, that the Lord would be pleased to give me the means which are yet needed; and as my heart has been assured from the beginning, and all through these three years and two months, since I first began to pray about this subject, that God would in every way help me in this work, so I have also been particularly satisfied that He would be pleased to provide the means which may be required to meet all the heavy expenses which yet remain to be met. Now, today I have had again a precious answer to my daily supplications with reference to this work; for I received this evening six hundred pounds, concerning which it were desired that brother Craik and myself should each take of it fifty pounds for ourselves; the remaining five hundred pounds was left entirely to my disposal; yet an especial reference was made to the heavy expenses connected with fitting up and furnishing the new Orphan House, towards which I might, either in part or entirely, take this sum.”

George Müller in The Life of Trust: Being a Narrative of the Lord’s Dealings with George Müller (Boston: Thomas Y. Crowell & Company, 1898) 343-344.

I’ve been waiting on the Lord for provision for ECFA to launch a global accountability effort to help guard trust and encourage greater generosity around the world. Waiting while remaining or abiding in Christ is hard so I felt inspired to read excerpts from Müller’s journal today. Three things about this post in particular ministered to me.

Firstly, George was not working with God in service to orphans alone. In biblical fashion working two-by-two, we see him working with a brother named Craik. I’ve been praying for a person to come alongside me and assist me as a Barnabas in this global work.

Secondly, George waited three years and two months for God to supply. That’s a long time. And I thought six months was a long time to wait. Notice that God was “pleased to supply” but it rarely comes exactly when we hope or expect it but when God knows we need it.

Thirdly, George and Craik used a small portion of the funds to cover their living expenses and expended the rest on God’s work. We see elsewhere that as God supplied, he did not hoard but put to to work.

If you are waiting on God for something, anything, remain in His love and trust Him to supply, and allow Him to mature you into a ready recipient. Work collaboratively with others, and when God supplies, live simply so you can put as much to work as possible for God.

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Henry T. Blackaby: Communion, Fellowship, and Service

I am the vine; you are the branches. If you remain in Me and I in you, you will bear much fruit; apart from Me you can do nothing. If you do not remain in Me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. If you remain in Me and My words remain in you, ask whatever you wish, and it will be done for you. This is to My Father’s glory, that you bear much fruit, showing yourselves to be My disciples. John 15:5-8

“As God’s obedient child, you are in a love relationship with Him. In His timing, He will show you where He is working so you can join Him. Don’t be in a hurry to be constantly engaged in activities for God. He may spend years preparing your character or developing your love relationship with Him before He gives you a large assignment. Don’t get discouraged if the task or “call” does not come immediately. Remain faithful in what He has told you to do, no matter how small or seemingly insignificant it may appear. God knows what He is doing. Focus on deepening your communion with God, and out of that fellowship will inevitably flow effective service for God.”

Henry T. Blackaby in Experiencing God: Knowing and Doing the Will of God, revised and expanded with Richard Blackaby and Claude King (Nashville: B & H Publishing, 2008) 121. Thanks for your prayers. God worked powerfully at Bethel International Church in five services in NYC yesterday and I am flying back to Colorado this morning.

As we think about remaining in the love of Christ in preparation for Advent, we must remind ourselves that magnificent service with God in the future only flows out of mundane faithfulness in seemingly insignificant areas with God in the present. So, in plain terms, if we want our lives to exhibit greater Christian generosity during Advent, in 2019, and the years to come, it starts with communion, fellowship, and service with Him right where we are at today.

That can be hard for many of us to swallow, especially if we feel like we are in a transitional season and ready for the next assignment God has for us. This is where I find myself with regard to about half of my bandwidth. I think I am ready to be deployed for some new global tasks but He has not yet chosen to resource the way. So I wait, fast and pray. The answer is never to take matters into my own hands but to remain and ask following the pattern in today’s Scripture.

To make this point using the image of the vine, Jesus wants us to stay connected to Him, the vine, so the fruit on our branches can ripen and mature. That takes time. So, take a few minutes today to thank God for nourishing and sustaining your branch, then ask for what you desire in prayer, and acknowledge your trust in the Father to work in you so your life bears fruit and in so doing brings glory to the Father, who is the vinedresser. Hear our prayers, Father, in the name of Jesus. Amen.

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Thomas Merton: Infinite sharing

Love must be sincere. Hate what is evil; cling to what is good. Be devoted to one another in love. Honor one another above yourselves. Romans 12:9-10

“A happiness that is sought for ourselves alone can never be found: for a happiness that is diminish by being shared is not big enough to make us happy.

There is a false and momentary happiness in self-satisfaction, but it always leads to sorrow because it narrows and deadens our spirit. True happiness is found in unselfish love, a love which increases in proportion as it is shared. There is no end to the sharing of love, and, therefore, the potential happiness of such love is without limit.

Infinite sharing is the law of God’s inner life. He has made the sharing of ourselves the law of our own being, so that it is in loving others that we best love ourselves…”

Thomas Merton in No Man is An Island (New York: Houghton Mifflin Harcourt, 1983) 3.

To grow in Christian generosity is to understand that infinite sharing does not leave us lacking but rather points the way to abundant living. It’s unselfish. It honors others ahead of ourselves.

How do we grasp this, when it is so foreign and different from the world in which live? Thankfully Jesus answered this for us. We must remain (think: soak or marinate) in His love. Notice the repetition.

“As the Father has loved Me, so have I loved you. Now remain in My love. If you keep My commands, you will remain in My love, just as I have kept My Father’s commands and remain in His love. I have told you this so that My joy may be in you and that your joy may be complete. My command is this: Love each other as I have loved you.” John 15:9-12

To prepare our hearts for Advent, let’s remain (soak and marinate) in the love of Jesus this week. As I preach five times today (seemingly infinite sharing), I trust God to sustain me and pray He sustains you in your service too.

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Henri J. M. Nouwen: Focus on the Poor

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 [Paul] 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

“Like every human organization the Church is constantly in danger of corruption. As soon as power and wealth come into the Church, manipulation, exploitation, misuse of influence, and outright corruption are not far away.

How do we prevent corruption in the Church? The answer is clear: by focusing on the poor. The poor make the Church faithful to its vocation. When the Church is no longer a church for the poor, it loses its spiritual identity.

It gets caught up in disagreements, jealousy, power games, and pettiness… The poor are given to the Church so that the Church as the body of Christ can be and remain a place of mutual concern, love, and peace.”

Henri J. M. Nouwen in Bread for the Journey: A Daybook of Wisdom and Faith (New York: Harper San Francisco, 1985) reading for October 11.

Notice in today’s Scripture that Paul and Barnabas agreed to minister to the Gentiles while James, Peter, and John would serve the Jews, but don’t miss that both would “keep on helping the poor.”

Nouwen reminds us that such an aim helps us as the Church keep our focus and fulfill our calling. A church that loses sight of the poor will certainly cease to be generous.

What will your church do for the poor this Christmas season? I am flying to New York again today to preach five times at Bethel International Church tomorrow on “Generosity in the Gospels.”

I’ll urge this congregation to move toward the poor following the example of Jesus. Only when we realize that we — ordinary people — are the poor do we grasp how this helps us maintain our “spiritual identity.”

Keep on helping the poor!

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C.S. Lewis: Food and Clothing

For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. 1 Timothy 6:7-8

“Nobody who gets enough food and clothing in a world where most are hungry and cold has any business to talk about misery.”

C.S. Lewis in The Letters of C.S. Lewis to Arthur Greeves (1914-1963) (Springfield: Collier, 1986) Letter Dated 31 January 1917.

It’s Black Friday in America, where the shopping deals may seem too good to pass up. We always buy 24 poinsettias for $24 to give away during Advent. But we are careful to draw the line. What line?

Draw the line between what we need and what we want. As a family, we have learned to say “no” to those “gotta have it or I will be miserable” deals on things we want but can live without.

We do, however, scoop up the stuff we need for low prices. Doing this leaves us with more margin for living, giving, serving and loving within our means.

Lewis would remind us to remember the poor rather than just think about ourselves. As most of the world is “hungry and cold,” go through your pantry and closet and share some food and clothing with a local shelter.

Also, evaluate your giving and be sure to support organizations that helps deliver people from the misery of poverty in the name of Jesus. We recommend ministries such as Potter’s House or Visions of Hope Foundation.

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Jonathan Marshall: Uncalculating Generosity

But to you who are listening I say: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. Do to others as you would have them do to you. If you love those who love you, what credit is that to you? Even sinners love those who love them. And if you do good to those who are good to you, what credit is that to you? Even sinners do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be children of the Most High, because he is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful. Luke 6:27-36

“Jesus introduced the time to realize the essence of the Sabbath and Jubilee expectation, namely uncalculating generosity. The realization of this promised reality confronted the greedy, ungrateful, and evil practices which thrived among the people. Jesus addresses problematic components of the reciprocity ethic and instructs His disciples to forego calculations of reciprocity in favor of following the realization of the Sabbath and Jubilee… Just as God promised to bless generous people by reciprocating their openhanded giving to each other (e.g. Deuteronomy 15:1-8; Leviticus 25:8-55), Jesus promises that God will bless those who do not evaluate the worthiness of recipients before being generous.”

Jonathan Marshall in Jesus, Patrons, and Benefactors: Roman Palestine and the Gospel of Luke (Eugene: Wipf & Stock, 2009) 243. I shot the header photo yesterday while walking through the national forest outside of Kremmling, Colorado, where we cut down our Christmas tree. It’s our tradition the day before Thanksgiving.

For readers in America, Happy Thanksgiving! For others around the world reading this, join us in pausing to give thanks to God for all His blessings to us. Today will mark my final post in the recent series on “Jubilee” as it relates to generosity. Marshall makes three statements that keenly sum up our recent study.

Firstly, Marshall rightly describes the realization of Jubilee as “uncalculating generosity.” With Jesus, this theme comes into view when our love for others does not keep score. When Peter asked Jesus how many times we should forgive others, remember He replied, “I tell you, not seven times, but seventy-seven times” (Matthew 18:21-22).

Secondly, Marshall astutely alerts us that Jesus says to “forego calculations.” Think about it. Our generosity should look totally different from the culture. We are explicitly instructed to subvert cultural expectations regarding property as we join Jesus in proclaiming the radical ethic of Jubilee. God wants His stuff handled according to His instructions.

Thirdly, Marshall reminds us not to “evaluate the worthiness of recipients.” That’s what the world does! We must be kind to even the ungrateful and wicked. If you want to give thanks for anything today, give thanks that God extended His generosity to you when you were undeserving. Go and do likewise. Happy Thanksgiving everyone!

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Timothy Keller: Jubilee Concern

There need be no poor people among you, for in the land the Lord your God is giving you to possess as your inheritance, He will richly bless you, if only you fully obey the Lord your God and are careful to follow all these commands I am giving you today. Deuteronomy 15:4-5

“Any Israelite who fell into debt had to be forgiven those debts every event year. Not only could creditors no longer demand payment, but they had to release the pledges of collateral taken for the debt. Collateral was usually a portion of land from which produce could have been used to repay the loan. This law of release and specific public policy aimed at removing one of the key factors causing poverty — long-term, burdensome debt…

The generosity extended to the poor could not be cut off until the poor person’s need was gone and until he reached a level of self-sufficiency. Now we can understand how the passage could say, “There need be no poor people among you.” God’s concern for the poor is so strong that He gave Israel a host of laws that, if practiced, would have virtually eliminated any permanent underclass…

Every seventh Sabbath year (every forty-ninth year) was declared a “Jubilee.” In that year not only were debts to be forgiven, but the land was to go back to its original tribal and family allotments made when the Israelites returned to the land out of Egypt. Over a fifty-year period some families would economically do better and acquire more land while others would fare more poorly and have to sell some of their land…

If we combine the requirements of radical generosity with the regulations on profit-taking and property use, were are not surprised that God could say, “There need be no poor people among you.” This does not mean that people would not continue to fall into poverty. But if Israel as an entire society had kept God’s laws perfectly with all their hearts, there would have been no permanent long-term poverty.”

Timothy Keller in Generous Justice: How God’s Grace Makes Us Just (New York: Dutton, 2010) 26-28.

As we draw near to the celebration of Thanksgiving in America, I want to give thanks for God’s generosity to everyone. For even the poorest of poor, He has Jubilee concern, which when lived out today really can change the world around us. Some read texts like this alongside comments like Keller’s and think that all this envisages an unattainable utopian society. This vision came to fruition in the early church and still happens today.

All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all that there were no needy persons among them. For from time to time those who owned land or houses sold them, brought the money from the sales and put it at the apostles’ feet, and it was distributed to anyone who had need. Acts 4:32-35

This only becomes possible when we preserve the unity of the Spirit which unites our heart with God’s heart. It can only be realized when no one claims to own anything but shares possessions freely. But that’s only possible when we obey the teachings of the apostles which came from Jesus. So, here’s my prayer for everyone reading this as we draw near to Thanksgiving and special times with loved ones, both family members and friends.

Father in heaven, unite our hearts by your Holy Spirit to use what we have to show others Your love and to reveal that we have taken hold of life in You, which is worth more than any earthly treasure. Help us remember that Jesus cry for “Jubilee” is backed by Your matchless care and concern for each of us. Give us that same Jubilee concern for others. Receive our gratitude for fueling our generosity. Hear our prayer in the name of Jesus. Amen.

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Craig L. Blomberg: Debt and Jubilee

Consecrate the fiftieth year and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you; each of you is to return to your family property and to your own clan. Leviticus 25:10

“Here, if ever, is the ultimate relativization of private property. On average, each person or family had at least a once-in-a-lifetime chance to start afresh, no matter how irresponsibly they had handled their finances or how far into debt they had fallen…

The possibility that Jubilee was rarely, if ever, implemented makes it no less God’s will for Old Testament times. While not applicable in all its detail to Christians in the New Testament age, New Testament allusions to the Jubilee (especially 4:16-21) demonstrate that certain principles underlying this legislation still remain in force, and these principles challenge all major economic models…

It supports the family, unites worship and social concern, and reminds one that ultimately all property belongs to the Lord. The principles of the sabbatical year and Jubilee further stress the major threat to social good that debt creates, a threat which remains at least as insidious today.”

Craig L. Blomberg in Neither Poverty Nor Riches: A Biblical Theology of Possessions (NSBT 7; Downers Grove: IVP, 1999) 45-46.

It’s been great to see Craig Blomberg at IBR/SBL this weekend. So, in thinking about the function of Jubilee, I determined get his perspective on it in his classic biblical theology on possessions. He does not disappoint. He cuts right to the heart of the matter: debt seeks to keep people in perpetual slavery and Jubilee aims to set them free.

Let’s lean into two specific things he says.

Firstly, he states that “certain principles underlying this legislation still remain in force” for us today. Did you hear that? Numerous NT texts call us to let go of possessions. Why? At the heart of the matter, the wealth is not ours but meant for the use of all. No wonder we are called to handle wealth so differently from the world around us.

Secondly, he adds that “these principles challenge all major economic models.” In plain terms, Blomberg reminds us that the Jubilee declared by Jesus rocks the financial world of everyone, everywhere. My advice in response: don’t try to fit Jesus into capitalism, socialism, communism or any other model. He won’t fit.

The generosity of Jesus only makes sense when we realize that he released us from our debts and wants us to claim nothing as our own but rather to release others for His service. So, as you think of things you are thankful for this thanksgiving, give thanks that Jesus released you from debt and resources you to bless others.

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Sharon H. Ringe: Jubilee Return

When one of the Pharisees invited Jesus to have dinner with him, he went to the Pharisee’s house and reclined at the table. A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee’s house, so she came there with an alabaster jar of perfume. As she stood behind Him at His feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.

When the Pharisee who had invited Him saw this, he said to himself, “If this man were a prophet, he would know who is touching him and what kind of woman she is — that she is a sinner.” Jesus answered him, “Simon, I have something to tell you.” “Tell me, teacher,” he said.

“Two people owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. Neither of them had the money to pay him back, so he forgave the debts of both. Now which of them will love him more?” Simon replied, “I suppose the one who had the bigger debt forgiven.” “You have judged correctly,” Jesus said.

Then He turned toward the woman and said to Simon, “Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. You did not put oil on my head, but she has poured perfume on my feet. Therefore, I tell you, her many sins have been forgiven — as her great love has shown. But whoever has been forgiven little loves little.”

Then Jesus said to her, “Your sins are forgiven.” The other guests began to say among themselves, “Who is this who even forgives sins?” Jesus said to the woman, “Your faith has saved you; go in peace.” Luke 7:36-50

“In addition to describing a confrontation of Jesus with the self-righteousness of the host, the account also depicts Jesus’ bridging of the gaps of social, religious, and ethical exclusivism by his association with outcasts and sinners. The story in Luke 7:36-50 makes explicit what is implicit elsewhere, namely, that in each case Jesus’ relationship with the outcasts is to be understood as an enactment of the “forgiveness” or “release” in which those persons are restored to their place in the community. The bonds that are broken with Jesus’ advent are the bonds that deprived people of a place in their society. Such periscopes echo the Jubilee images of “return” to God found in Leviticus 25 as well as those in Isaiah 61 that point to liberation from captivity and celebration of God’s eschatological reign, now recognized as present in Jesus.”

Sharon H. Ringe in Jesus, Liberation, and the Biblical Jubilee: Images for Ethics and Christology (Eugene: Wipf & Stock, 2004) 71.

I’ve spent the weekend at the annual meetings for the Institute for Biblical Research and the Society of Biblical Literature, hence the new header photo. In looking at texts in the Gospels that champion Jubilee, this one in particular reveals God’s generosity as we see Jesus creates space for outcasts to return to community.

Imagine the scene: reading it feels like we are attending a dinner party with Jesus. He was invited by an unnamed Pharisee. The OT Law stated plainly that the host makes provision for the washing of the feet of the guests. Failure to do so showed unfriendliness (Genesis 18:4; 19:2; 24:32; 43:24; Judges 19:21). So notice that not only does the religious leader (whom we would expect to sort this important detail) not do it, a woman walks in with a less than virtuous reputation, wets them with her tears, wipes them with her hair, kisses them, and pours perfume on them.

The irony of this scene is compounded by Luke’s record of the thoughts of the Pharisee. How would Luke know this to record it for us? We can’t say with certainty. Perhaps it’s in there to hold up a mirror for us. Maybe we too are like the Pharisee, who clearly was guilty of picking and choosing what aspects of the OT Law he would follow. I know in my own journey I have been guilty of following gospel teachings that fit in our modern cultural settings but don’t match the radical teachings of Jesus. That said, Jesus welcomes all who return to Him.

The timing of this post is perfect as we approach Thanksgiving in America. When our generosity exhibits the justice and righteousness of Jubilee, we help people return to community and, in response, they are profoundly grateful! We release them from labels and stereotypes and we begin to realize our own issues in the mirror of the Word.

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Ironi Richter Reimer: Jubilee Restitution

Jesus entered Jericho and was passing through. A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to see who Jesus was, but because he was short he could not see over the crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” So he came down at once and welcomed him gladly. All the people saw this and began to mutter, “He has gone to be the guest of a sinner.”

But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and to save the lost.” Luke 19:1-10

“The story of Zacchaeus provides evidence that through actions that caused harm, through fraud, and through the thefts connected to his profession, he damaged and in fact made impossible the life of dignity for many people. The relationship with Jesus brought Zacchaeus back to his origins, restoring justice.

The fourfold return in the case of the theft of means of production or of products, as an act that took place during the collection, was foreseen in Exodus 22:1 (see also Numbers 5:6-7). The purpose of the return as part of the Jewish tradition of Jubilee, is the opportunity for impoverished people to be rehabilitated, so that they can return to having their own independent means to produce and to live, free of processes of indebtedness! Thus, the damages can be, if not compensated, at least alleviated, and the persons who were deprived can once again have at their disposal the capital that was taken from them by fraud. They can reorganize their lives.

Moreover, Zacchaeus reclaimed a tradition of his people, namely, returning fourfold more to persons he had robbed and giving over half his goods to persons who had entered into a process of impoverishment, perhaps even precisely because of those fraudulent actions. Zacchaeus practiced the forgiveness of debts in its full and profound sense. With that, old Jubilee traditions were revived that had been proclaimed and longed for by the suffering people.

The grace of Jesus in relation to Zacchaeus is converted into relationships of grace and commitment in social and communal life of the people. Only in this way do rich people have a space in the ministry of Jesus and in the communities of Luke.”

Ironi Richter Reimer in “The Forgiveness of Debts in Matthew and Luke” in God’s Economy: Biblical Studies in Latin America, edited by Ross and Gloria Kinsler (Maryknoll: Orbis, 2005) 166-167.

Jubilee helps us interpret the odd transactions that take place in the Zacchaeus story. Jesus launches His earthly ministry with a Jubilee proclamation (Luke 4:14-21) which, as we have explored in Deuteronomy, calls for justice and righteousness. In response, Zacchaeus does both, so “salvation” comes to the house of this sinner. His first act reflects justice. He shares half of his possessions.

This act, however, must not be misconstrued as giving rich people license to hold back half their wealth for themselves. Such an interpretation cannot be possible as it would cause Jesus to contradict Himself. The general instructions of Jesus tell everyone not to store up treasures on earth (Matthew 6:19-21), and His explicit command to the rich man says to sell all He has and give it to the poor (Mark 10:17-31).

So, the sharing of half of his possessions was his act of justice, which would be half of what Jubilee required, and his payback amounting to four times his theft represented an act of righteousness or making things right. What remained? The text does not say so we cannot say with certainty, but as ancient sources widely report theft as common among tax collectors, fourfold payback of his theft would likely would have consumed the other half.

But don’t miss the big prize that this short soul received which was better than all the money deployed in restitution. He gained fellowship with Jesus. Salvation came to his house. Jesus had declared Jubilee and, in response, Zacchaeus counted the cost and paid the price. He cherished justice and righteous more than money. Thus, this text with its calculated transactions relates not to generosity, but in biblical terms, to Jubilee restitution.

We are blind guides who lead people astray if we say this text affirms that rich people hold back for themselves half or any portion of wealth on earth. Again, that would present our Lord Jesus Christ as an inconsistent teacher. Instead, we must tell those with riches to follow Jesus’ clear instructions because He promises that the obedient will receive one hundredfold gain with persecutions in this life as well as eternal life with treasures safely stored up in heaven.

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