AT SOME TIME OR ANOTHER, most of us have worried about money. We have fretted over how to pay off higher-than-expected bills, credit card debt, and student loans, or perhaps have even exchanged our dream career for one that promises more security. As I write, these fears are particularly acute: the crisis resulting from the coronavirus pandemic has cratered the global economy and many have lost or are terrified of losing their jobs. We are realists. We know that Jesus doesnât want us to live lives oriented around money, but the bills still need to be paid. How do we make sense of Jesusâ teachings on money, given the financial realities of our lives? In Luke, Jesus promotes a lifestyle oriented around the kingdom of God instead of money, releasing us from a preoccupation with money that stems from need as well as greed. Jesus invites those who are anxious about putting food on the table, paying the rent, or even finding a safe place to sleep at night into a daily dependence upon Godâs provision, and urges the rest of us to step up to care for them.
GIVE TO EVERYONE WHO ASKS (LUKE 6:27â38)
In this text, Jesus teaches his disciples that they must extend themselves in love and generosity, not only to their friends but to everyone in imitation of God. Often when we engage in missions with those less economically advantaged than we are, we will travel to a mission site, do some act of service, and then return to our comfortable homes. We often operate with an âus-themâ mentality, regardless of how well-intentioned we may be. For Jesus, however, the poor are friends with whom we share our possessions.1 When we exercise this kind of practical love toward others, we imitate Godâs own generosity (Lk 6:33).2 God gives like a generous merchant who, without care for personal profit, fills the measuring cup until it overflows (Lk 6:38).3 Any magnanimity we demonstrate is ultimately rooted in the nature of God and shows that we are children of our great Benefactor (Lk 6:35-36).4
It is difficult to understand Jesusâ teaching on money in Luke without a little insight into the conversations about money that were taking place in the first century. The language of âdoing goodâ (Lk 6:27) should be understood within the context of ancient benefaction.5 In Lukeâs day, there was an expectation that those who had money would be benefactors for those less fortunate. However, along with that came an expectation for some sort of reciprocation. If a patron gave a gift, the client knew that there were strings attachedâeven if that was measured in loyalty. For Luke, however, those who give in anticipation of reciprocation do not exhibit the kind of love Jesus demands (Lk 6:32-34).6 Rejecting the normative patterns of reciprocity, Jesus here makes clear that simplicity involves the ability to give with no expectation of return (Lk 6:33). His disciples should not even expect gratitude as a return for their benefactions.7 The behavior of Godâs children should not be governed by the actions of others but by Godâs character.8 The only reward that members of the kingdom can expect for their gifts comes from God, the source of their benefaction.9
Such generosity should not be limited to our closest social circles either but distributed to âeveryone.â These instructions arenât just for the very wealthy. The description of Jesusâ audience indicates that the disciples had at least some possessions, such as an outer cloak or money that might be lent (Lk 6:29, 35).10 Jesus points out that love for enemies (Lk 5:27â6:11, 22-23) is also expressed through giving.11 Such generosity is an essential element of the lifestyle of members of the kingdom of God.
THE RICH MAN AND HIS BARNS (LUKE 12:13â21)
In Lukeâs story of the rich man and his barns, the rich man tears down his barns and replaces them with larger ones that can store his bumper crop of a harvest. If we looked at this story outside of its context of greed in Luke, we might describe this character simply as a shrewd businessperson. By way of analogy, we might think of a real estate developer in a highly desirable area who bulldozes a few small shops to make room for a lucrative shopping mall. The context, however, juxtaposes a lifestyle of greed, a desire to have more than others, with that of utter dependence on God.12 In both the Jewish and Greco-Roman worlds, greed was considered to be a form of moral corruption.13 Jesus, directing his teaching to the crowd, places âlifeâ in direct contrast to âpossessionsâ (Lk 12:15), suggesting that genuine life is not obtainable when one has an abundance of possessions.14
In language that recalls the Pharisaic propensity for greed (Lk 11:39),15 someone from the crowd16 abruptly interrupts Jesusâ teaching in an effort to urge Jesus to assist him in obtaining his share of the family inheritance. Although the Mosaic law allowed for an inheritance to be divided, keeping the inheritance intact by having the inheritors share the estate together was the ideal.17 While religious teachers sometimes arbitrated in such legal matters, Jesus rejects this role.18
Jesus then introduces a parable about âa rich manâ19 whose primary orientation is possessions (Lk 12:15). His speech and actions show that he is self-sufficient, having no need for God,20 but likely mask a motivation of fear.21 Jesus calls him a âfool,â recalling images from the Wisdom literature of the Hebrew Bible, where a âfoolâ acts as if God does not exist (see Ps 14:1).22 With no ability to see Godâs provision, he feels the need to secure his own future. Ironically, another reason for his âfoolishnessâ is that he has apparently forgotten the second part of the idiom, âLet us eat and drink, for tomorrow we die.â23
The decision to replace barns in order to store the abundant crop also is based in greed (Lk 12:17-18). Rather than building additional barns on land that could be used for farming, or selling his grain to a presumably glutted market, he chooses to store it for a less profitable season when he can charge a greater price for his grain.24 His wealth is evident in his ability to afford to build new barns for the additional grain and his other âgoodsâ (Lk 12:18). His monologue shows no thought for the welfare of others; rather, he uses a common idiom to describe the hedonistic lifestyle he desires.25
In the movie Youâve Got Mail, Meg Ryanâs character, Kathleen Kelly, owns a small, independent bookstore that is run out of business by the mega-bookstore Fox Books. Her little bookstore just canât compete with the nearby mega-store. Just as Joe Fox (played by Tom Hanks) has not considered the effect his business will have on smaller bookstores in the area, so in Lukeâs story the landownerâs decision to hold back the surplus of grain seems to be made with only his own financial health in mind. Such a decision would have affected the villageâs economy26 and been extremely distasteful to those struggling to meet daily needs. The wealthy were expected to engage in benefactions,27 but this landownerâs wealth comes at the cost of those around him. His primary orientation is money, but he is not ârich toward God,â meaning that he is stingy with both his resources (Lk 14:33) and himself (Lk 9:23) and has thereby excluded himself from the kingdom.28 If we are to have the characteristics of God, our primary orientation must be toward Godâs kingdom, clearly evident in both our attitudes and the way in which we allocate our resources.
GODâS PRACTICAL PROVISION (LUKE 12:22â34)
In these next few verses, Jesus supplies a commentary on the parable of the rich fool, emphasizing the need to rely on the beneficence of God (Lk 12:22-34).29 This text is one that we might struggle with. As many students have told me, it just doesnât seem realistic. Are we really supposed to rely on God for our needs as much as the birds or the lilies? Wouldnât this make us financially irresponsible? However, if we can catch Jesusâ logic here, this text has the power to release us from the power that money can have over us.
First, the command to cease from anxiety (Lk 12:22) is balanced with the reason (Lk 12:23): âFor life is more than food, and the body more than clothing.â30 Our culture promotes a lifestyle utterly oriented around the pursuit of money. Such a mentality chokes the beauty from life and reduces relationships to business transactions. Jesus would have more than that for us.
Second, Jesus points to our value to God. People are worth far more to God than birds and vegetation, and God will provide for us with even more care than God gives to the rest of creation.31 The argument is âhow much more.â If God cares even for ravens, who were considered unclean by Jews and generally despised, or the grass that is trampled underfoot, how much more will God care for us (Lev 11:15; Deut 14:14)?32
Third, Jesus points to Godâs trustworthiness. Proof of Godâs gracious benefaction is all around us. Confidence in God is what has the power to free us to adopt a lifestyle of complete dependence on God. In contrast with the landowner, who must secure his own future, we are to place our confidence in God, freeing us from the fear that prohibits us from imitating Godâs generosity. Although the disciples are among the peasant class who must struggle for daily bread, they have already learned that God will supply their needs (Lk 11:1-13). Without faith, such dependence on God seems rash.33 However, Jesus wants his disciples to be free from material concerns so that they can devote themselves to Godâs kingdom, knowing that life is more than obtaining basic necessities (Lk 12:23).34
Finally, Jesus points to the futility of worry. Fretting over the future could not help the wealthy landowner; neither will it add a single hour to oneâs life (Lk 12:25).35 Instead of seeking material security, true disciples should seek spiritual security (Lk 12:31). Jesus reminds the disciples that God delights in making them a part of the kingdom, which is a far greater treasure than any material possessions they might accumulate.36 He reassures them that those who seek the kingdom will receive Godâs provision for daily necessities and the release from anxiety that will enable them to practice almsgiving.37 The appropriate alternative to preoccupations with wealth is benefaction.38 Such generosity is an indication of righteousness and treasure in heaven.39
The logic of this passage makes sense. If we are fearful of our financial f...