This sermon is from the Rev. Charles G. Dennison sermon archive, part of the “Considering the Church” series, and was preached at Grace Orthodox Presbyterian Church in Sewickley, PA, during a worship service on Sunday, February 6, 1994.
About this sermon
The Old Testament treats money as both a real blessing and a real danger, and 1 Timothy 6 keeps that tension by calling riches a temptation. Against that backdrop, ‘poor in spirit’ describes a posture toward wealth more than literal poverty. The New Testament counts a different kind of wealth than a full bank account.
Sermon transcript
We begin our scripture reading this morning in Paul’s first letter to the Corinthians. We are at chapter 9, and once more we are beginning our reading at verse 1. This is 1 Corinthians chapter 9, and we are beginning at verse 1, and I will be reading from the New American Standard Version. Give your attention to the Word of God.
Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? If to others I am not an apostle, at least I am to you, for you are the seal of my apostleship in the Lord. My defense to those who examine me is this. Do we not have a right to eat and drink? Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?
Or do only Barnabas and I not have a right to refrain from working? Who at any time serves as a soldier at his own expense? Who plants the vineyard and does not eat the fruit of it? Or who tends the flock and does not use the milk of the flock? I am not speaking these things according to human judgment, am I? Or does not the law also say these things? For it is written in the law of Moses, You shall not muzzle the ox when he is threshing. God is not concerned about oxen, is he? Or is he speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops.
If we showed spiritual things to you, is it too much if we should reap material things from you? If others share the right over you, do not we more? Nevertheless, we did not use this right, but we endure all things that we may cause no hindrance to the gospel of Christ. Do you not know that those who perform sacred services eat the food of the temple? Those who attend regularly to the altar have their share with the altar. So also the Lord directed that those who proclaim the gospel to get their living from the gospel.
But I have used none of these things, and I am not writing these things that it may be done so in my case. For it would be better for me to die than have any man make my boast an empty one. For if I preach the gospel, I have nothing to boast of, for I am under compulsion. For woe is me if I preach not the gospel. For if I do this voluntarily, I have a reward. But if, against my will, I have a stewardship entrusted to me, what then is my reward? That when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.
For though I am free from all men, I have made myself a slave to all, that I might win the more.” turning his gaze on his disciples, he began to say, “‘Blessed are you, the poor, for yours is the kingdom of God. Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall Blessed are you when men hate you and ostracize you and heap insults upon you and spurn your name as evil for the sake of the Son of Man. Be glad on that day and weep for joy, for behold, your reward is great in heaven, for in the same manner their fathers used to treat the prophets. But woe to you who are rich, for you are receiving your comfort in full.”
Pray with me now. What a comfort you are to us You are the supreme comfort, O God, and we find our rest in You. And though we have been foolish, sinfully foolish, may we not be foolish any longer. But find, Lord, Your Word to be that source of comfort for us. Bless us in the full range of that word, your inspired word. While it is comforting to us, it might also correct us. Lord, may we be corrected by your loving hand, knowing that we are disciplined by a Father who cares for us infinitely.
We pray this through Jesus, your Son, This morning I am preaching on a subject I have rarely preached on in my ministry. The Church and money. Now, I have often used the moments before the morning offering to call again to your attention a specific text that speaks to you about your gifts and your offerings. I have also used that occasion to deliver to you brief reminders and encouragements, and even short homilies on your Christian duty. Today, in the course of this present series, considering the Church, we begin to deal with this matter of the Church and money more in depth, building to another look at that ninth chapter in 1 Corinthians and other texts in the Corinthian correspondence.
Do I have to say something to you about your attitude towards money? may well be necessary at all times for the minister of the Word to point out to the people of God their responsibilities, and also that attitude which they should cultivate toward money. Dangers come and dangers go, to be sure. But there is always that threat that our attention will be diverted, we will look away from our goals, from the prize promised us, because of money, because of even prosperity.
Looking first of all through the Old Testament in this regard. We note that wealth in the Old Testament is viewed as a mark of prosperity. Prosperity given by God, a testament to God’s blessing. And in this regard, to think of the patriarchs, think specifically of Genesis 13 verse 2, where we hear about Abram. Abram was very rich in livestock, we read, and in silver and in gold, and we understand that these blessings that came to Abram were, in fact, the gifts of God. Moving along in the Genesis account, we come to others. For instance, we come to and know that God prospered Jacob while he was in the house of Laban, his uncle. We need not stop here.
We can think of the entirety of the Pentateuch, those first five books of the Old Testament, and the testimony that they give again and again in this matter of prosperity and blessing related to that prosperity, even from the hand of God. We think of the covenant as it is expressed in those Pentateuchal books. We think specifically of Deuteronomy and the way in which blessing is mentioned, reflected upon there.
Blessing and material enrichment, these coming to God’s people as His gifts to them, but also as reward in the covenant. and also with respect to Israel’s obedience. Look, for instance, at Deuteronomy chapter 28 and the blessings enumerated in that chapter. You can scan the chapter, look down through it, see that in view here is the promise in light of the prospect of the land into which the Israelites will enter. But having entered the land, they are to stand at Gerizim, and there they are to have the blessings of the covenant enumerated for them with respect to them. These blessings reflecting upon the material enrichment that the children of God will enjoy.
But we do not stop, of course, with the Pentateuch. We have also the Psalms. and the witness that the Psalms bear to this very thing. The material enrichment and prosperity of the people of God is spoken of time and time again. We turn to the book of Proverbs, for instance. There is much confusion about the book of Proverbs, even with respect to this matter of prosperity, but here we see again and again this matter of prosperity related to obedience to the Lord, that, in fact, what the Lord will confer upon his children in this covenantal bond that he sustains to them. We think of the book of Job. We think of how Job was a rich man, how he lost his wealth, but then by the 42nd chapter of Job, that wealth is restored to him as a testament of God’s blessing to him.
Now, not that the Old Testament doesn’t let loose against the vanities of riches, and against the vanity of the rich. Not that we don’t find in the Old Testament the prophet’s voice raised against the financially fat, who in the name of their own greed, for the sake of their own greed, devour the poor and incur the wrath of the Lord. If you need an example of this, I direct your attention to the prophecy of Amos, where in that book the prophet Amos will continually bring the word of God to bear upon those who are in fact rich, and in their riches, in their prosperity, take advantage of those who are poor. But Amos is no exception in the Old Testament, we find. What Amos has to say is echoed throughout the entirety of the Old Testament. The Old Testament, then, speaks out against the wicked rich.
That, to be sure, but it also preaches, as we have noted, prosperity as God’s gift and reward. Take stock, then, of this pattern that we find in the Old Testament. On the one hand, the Old Testament speaking out against the wicked rich, and at the same time preaching prosperity as God’s gift and reward. Now think about the New Testament. Think of what we find in the New Testament.
One searches in vain, one searches in vain in the New Testament for that message that worldly prosperity and wealth is an indication of God’s blessing. One searches the New Testament in vain for that message that worldly prosperity and wealth is a testimony of God’s blessing. Now, some have suggested that the parable of the talents upholds the message of Old Testament prosperity in a New Testament setting. But the parable of the talents isn’t really about financial prosperity, is it?
The New Testament message, then, is consistent. representative of that message is what we find in 1 Timothy 6, specifically verses 17-19. This is what Paul says, 1 Timothy 6, 17-19. Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us all things to enjoy. Instruct them to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future. so that they may take hold of that which is life indeed.” Now, you may let your eyes review the entirety of that sixth chapter, that marvelous sixth chapter of 1 Timothy, particularly running up to the sixth verse of that very chapter, where you find these words. But godliness actually is a means of great gain when accompanied by contentment. For we have brought nothing into the world, and it is certain that we will carry nothing out. And if we have food and covering, with these we shall be content.
But those who want to get rich fall into temptation and a snare. and many foolish and harmful desires which plunge men into ruin and destruction. For the love of money is the root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many a pain.
But flee from these things, you men of God, and pursue after righteousness, godliness, faith, love, perseverance, and gentleness. fight the good fight of faith, take hold of eternal life to which you were called, and you made a good confession in the presence of many witnesses.” These words from the Apostle Paul have in them the sound of words from our Savior. I have in mind in this respect what we find in Matthew’s Gospel, the sixth chapter, verses 19 through 21, words that I’m sure some of you can rattle off from memory. Lay not up for yourselves treasures upon earth where moths and rust corrupt, and thieves break through and steal, but lay up for yourselves treasures in heaven where neither moth nor rust doth corrupt, and where thieves do not break through and steal. For where your treasure is, there will your heart be also.”
You will recall as well, as we have been reminded this morning from our reading, that Jesus speaks very bluntly about the rich. Luke 6 verse 24. Woe to the rich, Jesus says, for you are receiving your comfort in full. This, he says, you will note, in deference to the poor, about whom he has already spoken in the twentieth verse of that sixth chapter, where he says, Blessed are you, the poor, for yours is the kingdom of God.
Now, I hope that none of us here is so naive or ignorant to think that Jesus is speaking about the poor indiscriminately when he speaks these words and in this fashion. There are those, yes, even within the Church of Jesus Christ, who are worse than naive and worse than ignorant. In fact, they are blind and they are wicked. having taken Jesus’ words at this point and turned them into the apology for a gospel that has in view not eternal life, but a better life. As if Jesus’ prime interest was, yes, transforming the state of the poor of this world so that they might in fact become the rich. that isn’t his intention at all, or that Jesus in this text, in these verses, is speaking indiscriminately about the poor of the whole world. Jesus, in fact, has his people specifically in view. He is not laying out his program for social transformation. Jesus is not a social engineer. Jesus’ concern is for his Church. Jesus’ concern is for his people.
He is describing his people in this Luke text passage as the poor. His people are the poor. If you are a part of the people of God, you are being described by your Lord as the poor. But why should Jesus describe you as the poor? Why should Jesus describe, why should he identify his people specifically as the poor? Is it because his people must see themselves as spiritually and morally bankrupt? with no true religious currency by which they might barter or buy their way back into God’s favor.
I’m fully aware that such is the precise interpretation given by so many—in fact, by so many conservatives and evangelicals—with respect to this text in Luke 6. These who understand this text this way go on to cite Matthew 5, verse 3, the first of the Beatitudes, and Jesus’ statement there, “…blessed are the poor in spirit, for theirs is the kingdom of heaven.” Claiming that Jesus cannot have in mind anything but spiritual and moral poverty, the spiritual and moral poverty of those he blesses. these who approach these texts this way, then blend together the Matthew text with the Luke text, and tell us that we must understand the Luke text in light of the Matthew text, and that both texts are telling us about the same thing, namely the spiritual and moral poverty of the people of God. This means that Jesus, in his first beatitude, according to this approach, is talking about the process of conversion and the fact that only those who admit their spiritual and moral poverty before God are blessed with and in the kingdom of heaven. Now, let me say before we go on, I fully agree that our abject humility and contrite brokenness as sinful creatures before an absolutely holy God is necessary for us to be blessed in the kingdom of God.
And that teaching is abundantly evident everywhere throughout the entirety of Scripture, and is certainly the position of Jesus Christ. But that is not what Jesus is speaking about in these texts, in the Matthew text or in the Luke text. Instead, Jesus is describing here his people as the poor, yes, as the literal poor, as those who are the impoverished, as those who are without this world’s guilt. They are so described because, as before, there are those who have their wealth elsewhere. There are those who have their wealth elsewhere. How does it go for you? Who are in school these days? Is the ambition money? Is that why you study? Is that what your education is all about? More money?
Jesus describes his people as the poor because they have their wealth elsewhere. He also describes them as the poor because they in this world are the weak and even disreputable. They are the hated. Because of the poor, they are the victims of those who are rich in the things of this world. Now, think of the justification which those who are rich in Israel would provide for themselves in light of Jesus’ preaching on this matter. Surely Jesus’ message about the poor is a surprise to them. Wasn’t the objective in Israel to become rich? Wasn’t it property within the territories of the promised land? Wasn’t it material advancement for you and for your family? Wasn’t it the guarantees that such advancement would afford you?
So now you have these Jews reacting to the way in which Jesus expresses himself, they claiming their prosperity as a defense against Jesus’ very message, and going so far as to say, we have the Old Testament on our side. God’s gift and reward to me is in fact my prosperity. This prosperity that I enjoy, this wealth which has come to me, has in fact been a worthy goal in itself, a worthy objective for my life to which I could commit myself. God wants me rich. And this is what I have to say to you, Jesus. I can cite chapter and verse.
Let me introduce you to a young man, a young Jew. He is known in the scriptures as the rich young ruler. And let me tell you that this rich young man has no other thoughts than those that I just expressed. And he imagines himself on good and solid Old Testament ground in maintaining those thoughts. but I will go further. You remember the scene, Luke 18, Jesus on his way to Jerusalem, confronted by this rich young man. The disciples are there with Jesus, and you see, Jesus’ disciples in that context have no other thoughts than those which this rich young man has himself.
You see, their idea of the kingdom meant a great and marvelous change for them, such a change that they would become like this rich young ruler. That is why they are on their way to Jerusalem. Thrones have been promised to them in the kingdom of God. They believe that they have the promise of becoming worldly successful by following Jesus. They believe that they have the promise of becoming wealthy, of becoming rulers. The rich young ruler standing in front of them on that occasion was in fact their role model.
Their reading of the Old Testament, along with the reading of the Old Testament by the rich young ruler, had taught them in their expectation to expect nothing less than enrichment. material enrichment upon their arrival in Jerusalem. But how wrong they were.
As disciples of Jesus, they are defined as the poor. As disciples of Jesus, they are defined by Jesus himself, who was the one who had nowhere to lay his head. the one who was going to Jerusalem not to set up some kingdom in the earth, but to die upon a cross. The one who was going to Jerusalem to die as someone judged disreputable, as a victim of the wealthy and the powerful. Jesus was in fact poorer in this world, but as you know, he was poor and that in deference to the true wealth that he knew awaited him in the treasures of heaven. Those to which he would be brought by way of resurrection. Resurrection from the grave.
And it is here, you see, at the cross that the message from the Old Testament, that Old Testament that we love, The message from the Old Testament about wealth is properly exegeted and interpreted. It is as if such wealth as is spoken about in the Old Testament was always to be viewed by the Old Testament saints as transparent. That is to say, it was to be viewed in such a way that they could always look through it to something greater. to something eternally permanent, to the wealth of glory, and even to God himself, our true reward. This was the case with Abraham, was it not? That Old Testament rich man Is this not what the epistle to the Hebrews tells us about Abraham, that he looked through the wealth that had been given to him in this world?
He, with others, according to Hebrews 11.16, desired a better country, that is, a heavenly one.
Therefore, God is not ashamed to be called their God, for he has prepared a city for As the Old Testament then itself testifies, when read aright, when read in light of the cross of Jesus Christ, when read in light of his resurrection and the eternal glory given to him. As the Old Testament itself testifies, when read aright, the believer, the believer who says, my soul waits in silence for God only. Psalm 62 verse 1. is also that believer who goes on to say, if riches increase, set not your heart upon them. Psalm 62, verse 10.
We then, with God’s saints, Old Testament saints and new, are the poor, regardless of our financial standing, and regardless of where we may find ourselves in the course of history, up until the coming of our Lord Jesus Christ. Our hope is not the reversal of our financial condition in this world. That is not our hope. Our hope is the riches and glory of heaven. For we are those awaiting God, fixing our hope in him, who shall bring us into his heavenly to see our Savior, the One who became poor for our sakes, so that we might enjoy Him and His riches above, when this world and all of its wealth are no more.
It is in fact, O God, a great temptation to us to think that our lives depend upon our financial standing, upon our material wealth. How foolish we are, O God. We ask you, Lord, that our foolishness would not become overt wickedness. by which we prefer the wealth of this world to you. In fact, become willing to compromise you for the sake of the promise of this world. O God, as the poor, we know that our wealth and treasure is elsewhere. But we also know, O God, that as such we will be those who are hated by the world. The world displaces all of its stock in material advancement and in wealth. Preserve us as your people, that we might delight in the way in which you, in your Son, have described us. the poor who are blessed, to whom are given the kingdom of heaven. Amen.
The sermon text provided above is derived from the sermon audio recording making use of generative tools. It has not been manually edited. While transcription tools have a high degree of accuracy, the output may include generative textual, punctuation, and/or formatting errors.