nts 507 wealth and poverty in the bible class viii: nt background & gospels of matt & mark...

NTS 507 WEALTH AND POVERTY IN THE BIBLEClass VIII: NT Background & Gospels of Matt & Mark

© Dr. Esa Autero

NT Background & Gospel of Matt & Mark

1.1 Introduction What does the NT teach about wealth, poverty 7 possessions?

Can we discover “one uniform teaching” about it in the NT? Is the teaching broadly the same or different as in the OT?

Continuity and discontinuity b/w the testament – wealth and poverty E.g. theology of retribution, tithes and offerings, wealth as God’s blessing

Which parts of NT are normative which descriptive? Should we focus on Jesus or Paul (or Luke-Acts, John)?

To what extent should OT ideas incorporated

Toward the theology of wealth, poverty, and possessions


1.2 Introduction to wealth and poverty in the NT17 As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, “Good Teacher, what shall I do to inherit eternal life?”18 And Jesus said to him, “Why do you call Me good? No one is good except God alone. 19 You know the commandments, ‘DO NOT MURDER, DO NOT COMMIT ADULTERY, DO NOT STEAL, DO NOT BEAR FALSE WITNESS, Do not defraud, HONOR YOUR FATHER AND MOTHER.’” 20 And he said to Him, “Teacher, I have kept all these things from my youth up.” 21 Looking at him, Jesus felt a love for him and said to him, “One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me.” 22 But at these words he was saddened, and he went away grieving, for he was one who owned much property. (Mk 10:17-22) What did Jesus mean by the passage?

Should everyone sell all their possessions and give to the poor?

NT Background & Gospel of Matt & Mark Two examples from history – Anthony & Clement of Alexandria2. After the death of his father and mother he was left alone with one little sister: his age was about eighteen or twenty, and on him the care both of home and sister rested. Now it was not six months after the death of his parents , and going according to custom into the Lord's House, he communed with himself and reflected as he walked how the Apostles left all and followed the Savior; and how they in the Acts sold their possessions and brought and laid them at the Apostles' feet for distribution to the needy (Acts 4:35), and what and how great a hope was laid up for them in heaven. Pondering over these things he entered the church, and it happened the Gospel was being read, and he heard the Lord saying to the rich man, 'If you would be perfect, go and sell that you have and give to the poor; and come follow Me and you shall have treasure in heaven.‘ (Matt 19:21) Antony, as though God had put him in mind of the Saints, and the passage had been read on his account, went out immediately from the church, and gave the possessions of his forefathers to the villagers— they were three hundred acres , productive and very fair— that they should be no more a clog upon himself and his sister. And all the rest that was movable he sold, and having got together much money he gave it to the poor, reserving a little however for his sister's sake. 3. And again as he went into the church, hearing the Lord say in the, 'be not anxious for the morrow,‘ (Matt 6:34) he could stay no longer, but went out and gave those things also to the poor. (Athanasius, Life of Anthony 2-3a)*


XI. What then was it which persuaded him to flight, and made him depart from the Master, from the entreaty, the hope, the life, previously pursued with ardor? -- "Sell thy possessions." And what is this? He does not, as some conceive off-hand, bid him throw away the substance he possessed, and abandon his property; but bids him banish from his soul his notions about wealth, his excitement and morbid feeling about it, the anxieties, which are the thorns of existence, which choke the seed of life…*… XII. Why then command as new, as divine, as alone life-giving, what did not save those of former days? And what peculiar thing is it that the new creature s the Son of God intimates and teaches? It is not the outward act which others have done, but something else indicated by it, greater, more godlike, more perfect, the stripping off of the passions from the soul itself and from the disposition, and the cutting up by the roots and casting out of what is alien to the mind. For this is the lesson peculiar to the believer, and the instruction worthy of the Saviour…** (Clement of Alexandria, Who is the Rich Man that Shall Be Saved? 12)


Anthony – sold possessions, gave to poor 101% devotion in monastic lifestyle

Clement of Alexandria – sermons to wealthy in Alexandria Stripping off passions of the soul Do NOT sell possessions

If you sell everything, how can you give alms to the poor? (13-14)*

Which line of interpretation is common in the church today? How to understand Jesus’ words? How would have the first hearers understood the words?


2.1 Wealth and poverty in the Greco-Roman world Wealthy and powerful

Broadcasting wealth, power, and status/honor Sumptuous luxury and feastingNowadays nothing but money counts: fortune brings honors, friendships; the poor man everywhere lies low. (Ovid, Fasti 1.215-216) Salutatio* as sign of wealth and status

Disdain and mockery of the poor“nothing is more unequal than…equality…[poor] are rabble…because of their cheap tunics” (Pliny, Ep. 9.5-6)

“Unhappy poverty has nothing about it harder to bear than that it makes men the target of ridicule” (Juvenal, Satires, 3.153) Poor elicited disgust not pity


And, above all, they say the men themselves [in olden days] were gold and poverty [Gk. penian] was nowhere near. As for us, we could not even be thought of as lead, but something meaner, if such there be; and for most of us food is won with toil; and poverty [Gk. penia], want, and helplessness, and "alas!", and "how can I get it ? ", and "oh, what bad luck ! " and such exclamations are plentiful, at least among us poor. We should be less distressed about it, you may be sure, if we did not see the rich living in such bliss, who, though they have such gold, such silver in their safes, though they have all that clothing and own slaves and carriage-horses and tenements and farms, each and all in large numbers, not only have never shared them with us, but never deign even to notice ordinary people. This is what sticks in our throats most of all, Cronus, and we think it an intolerable thing for such a man to lie in his purple clothes and gorge himself on all these good things, belching, receiving his guest's congratulations, and feasting without a break, while I and my sort dream where we can get four obols to be able to sleep after a fill of bread or barley, with cress or thyme or onion as a relish. So either, Cronus, change the situation and give us instead of our present lot an equal share in life, or, at the very least, bid these rich men stop their solitary enjoyment of the good things and out of all their bushels of gold throw down a measure for us all, and out of their clothing give us what would be no loss to them even if it were eaten by moths—it will be completely destroyed and ruined by time in any case—, and tell them to give it us to wear before letting it rot in their boxes and chests with mold everywhere. Tell them, moreover, to invite the poor to dinner, taking in four or five at a time, not as they do nowadays though, but in a more democratic fashion, all having an equal share, not one man stuffing himself with dainties with the servant standing waiting for him to eat himself to exhaustion, then when this servant comes to us he passes on while we are still getting ready to put out our hand, only letting us glimpse the platter or the remnants of the cake. (Lucian, Saturnalia, 21-22)*


Wealth connected to fate and gods’ favor Wealth and status the will of the gods and result of virtuous life Wealthy disdained manual labor Wealthy could be generous – but only to friends of equal status“Whose wealth can be or ever has been of such proportions that it can stand without the services of friends?” (Cicero; in Hands 1968: 32-34)

No official social services to help the poor* Munificentiae/euergesiae (public charity) – free food esp. in Rome but

poor were not the recipients Some gave out of pity, fear of mobs & curses – e.g. presence of beggars

Greco-Roman philosophers – a countercultural view Some valued poverty and scorned wealth*

Socrates favored austere lifestyle (Apology XVIII B; IX B-C) Esp. Cynic philosophers (e.g. Diogenes of Sinope)“[He lived] without city, without house, bereft of fatherland, a poor wanderer who lived only from day to day” (Diogenes of Laertius, VI. 23, 37, 76: in Fiensy, 93) Some sold/gave away all (or part of) possessions – not necessarily to poor And as for your money, if you should have any, I would persuade you to take it to the sea and throw it in. And you will have no concern for marriage, children or homeland…leave your father’s house and live in a tomb, an empty tower, or even a tub (Lucian, Philosophies foe Sale 9**)

Valued self-sufficiency (Gk. autarkeia) Material wealth and possessions evil that hindered devotion to philosophy Most in Roman Empire valued wealth


Voluntary Associations & Economics, Tithes, Taxes

2.2 Ancient Society and Economics Modern economics

system for creation, distribution, & consumption of scarce resources Economics in the ancient world

Gk. oikonomia – household management ‘economics’ embedded in oikonomia activities, including

marriage, slaves, land, social relations etc. Rival macro theories of Roman economics

Ancient economics – difference in quantity, not quality (M. Rostovtzeff & E. Meyer)

Primitive economics – modern theories inadequate (M. Finley)



Two important general points on Roman economics Considerable disparity in wealth distribution Economics growth hindered by

Conservative social values Cities were centers of consumption Trade & distribution systems undeveloped

Local differences Multidimensional analysis of wealth and poverty



Wealth distribution in the Roman Empire How many people were poor/rich? Old dichotomy: honestiores/humiliores (elite view) Greek terminology: ptochoi/penees (Stegemann & Stegemann)

Calculations of Roman GDP (Friesen & Scheidel) Poverty scale (Friesen 2004) Economics scale (Longenecker 2010) Dichotomy view (Meggitt 1998; Alföldy 1988)



According to recent calculations Rich elite: 1.5% 6-12% “middling sector”

1-4x ‘respectable’ income 2.4-10x bare minimum

c. 85-90% subsistence level or slightly above/below

Differences b/w city & countryside Regional differences “middling sector” [not middle class] up to 10-20% in cities


Poverty* Scale (PS)

Description Representatives % of population

PS 1 Imperial elites Imperial dynasty, senatorial families, a few retainers, local royalty; few freedpersons

0.04%

PS 2 Regional and provincial elites

Equestrian families, provincial officials, some retainers, some decurian families, some freedpersons, some retired military officers

1%

PS 3 Municipal elites Most decurian families, wealthy men & women w/o office, some freedpersons, some retainers, veterans, some merchants

1.76%

PS 4 Moderate surplus Some merchants & traders, some freedpersons & artisans, veterans

7%?

PS 5 Stable near subsistence level

Many merchants & traders, wage earners, artisans, large shop owners, freedpersons

22%

PS 6 Subsistence level & often below

Small farmers, laborers (skilled & unskilled), artisans, wage earners, most merchants & traders, small shop owners

40%

PS 7 Below subsistence level

Unattached widows, orphans, beggars, disabled, unskilled laborers, prisoners

28%


The Economy of Roman Palestine Taxation (Jewish and Roman)

Jewish Temple tax, tithes, offerings Roman taxes: poll tax, tribute; tolls and tariffs How high & oppressive was Roman taxation is debated

Geographic and climactic factors Good years, drought, natural disasters, famines

Political stability Social banditry from 4BC to AD 66-70 war and beyond

How much political disturbance and oppression debatable Literary and archaeological evidence

Interpretation and weight given to each



As for ourselves, therefore, we neither inhabit a maritime country, nor do we delight in merchandise, nor in such a mixture with other men as arises from it; but the cities we dwell in are remote from the sea, and having a fruitful country for our habitation, we take pains in cultivating that only. (Ag. Ap. 1.60)

Palestine An agrarian economy

Increasing landlessness – exact degree debated Trade in Palestine

Ports of Joppa, Agrippias, Caesarea Maritima (Ant. 15.333-340) Small-scale trade in Galilee (cf. Fiensy 2007)

No factories, large businesses etc.



Charity and the care of the poor Law as basis for social concern

Jubilee and Sabbath year (Lev 25; Deut 15) Concern for the poor & vulnerable (Dt 10:18; 24:15; 27:19) Justice and dignity (Deut 16:18-20; 24:19-22)

Covenant blessings and curses (Deut 27-30) Prophets enforced covenant justice (Isa, Mic, Amos, Jer, Ezek)

See previous class slides Wisdom literature

Wealth as a sign of blessing – retribution theology Counter testimony of Job and Ecclesiastes

http://bibleodyssey.org/en/tools/video-gallery/a/ancient-economy.aspx





Jewish attitudes toward wealth/poverty during 2nd Temple period Wealth as God’s blessing (Philo; Josephus; Sirach; cf. Deut 27-28)Virtuous receive “wealth, which must of necessity follow peace and authority” (Philo, Praem. 98; cf. 96-101) Wealth as a sign of dishonesty/exploitation (1 Enoch 91-102; Qumran)

Woe unto you, ye sinners, for your riches make you appear like the righteous, But your hearts convict you of being sinners, And this fact shall be a testimony against you for a memorial of (your) evil deeds. 5. Woe to you who devour the finest of the wheat, And drink wine in large bowls, And tread under foot the lowly with your might. (1 En. 96:4-5)

Community of goods (1QS 1.11; 6.18-22; War 2.122; Ant. 18.20; Philo Prob. 85-87)

Everybody thought helping the poor important



For if you do what is true, your ways will prosper through your deeds. [7] Give alms from your possessions to all who live uprightly, and do not let your eye begrudge the gift when you make it. Do not turn your face away from any poor man, and the face of God will not be turned away from you. [8] If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have. [9] So you will be laying up a good treasure for yourself against the day of necessity. [10] For charity delivers from death and keeps you from entering the darkness; [11] and for all who practice it charity is an excellent offering in the presence of the Most High. -- Give of your bread to the hungry, and of your clothing to the naked. Give all your surplus to charity, and do not let your eye begrudge the gift when you made it. (Tob 4:6-11, 16)



All who volunteer for His truth are to bring a full measure of their knowledge, strength, and wealth into the Yahad of God. Thus will they purify their knowledge in the verity of God’s laws…and likewise their wealth by the canon of His righteousness (1QS 1.11-13)If anyone of Israel volunteers for the enrollment in the society of the Yahad…he must not touch the pure food of the general membership before they have examined him…he must not yet admix his property with that of the general membership…when a full year has passed…they shall also take steps to incorporate his property…but it shall not yet be disbursed along with that of the general membership…The initiate is not to touch the drink of the general membership prior to the passing a second year…when that second year has passed…if he be ordained…they shall ordain him…participation of pure meals, and admixture of property. (1QS 6.13-23)



Greco-Roman world – no divinely attested social concern Beggars abounded – temples and streets

Minimal assistance through Charity due to pity – usually lower classes Public charity (euergesiae) – only when included all Associations – only moderately poor had access

“Charity” of the wealthy = public benevolence to enhance status

Genuine charity advocated by some philosophers Musonius Rufus; Publius; Strabo



The plight of the poor in the Roman Empire Shame, exclusion & lack of dignity

Honor as the most important value Distribution of food according to status in banquets

No access to patronage system Poor had nothing to offer

Life of begging, resignation, crime Urban slums, slavery, occasional work

Lack of basic necessities Illnesses, demonic possession, lack of care/healing


RULER (EMPEROR)

ELITE GOVERNING CLASS (2%)

RETAINERS (PROMINENT SLAVES; ADMINISTRATORS )

MERCHANTS; PRIESTLY CLASS

NON-ELITE PEASANTS & ARTISANS

UNCLEAN & DEGRADED (UNCLEAN/DANGEROUS ‘TRADES’)

EXPENDABLES (BEGGARS, THIEVES, WIDOWS, UNEMPLOYED)

MACRO VIEW OF 1ST ROMAN EMPIRE BASED ON STATUS – “POWER AND PRIVILEDGE”*


3.1 Mark’s Gospel on wealth, poverty, and possessions Mark 1-8 – who is Jesus & Mark 9-16 – meaning of discipleship

All leading to suffering of Jesus – disciples are to “follow” Jesus Poverty vocabulary*

Ptochos only five times (10:21; 12:42-43; 14:5, 7) Poverty without explicit vocabulary

Lifestyle of John the Baptist (1:6; 6:17, 27) Crowds and the surroundings (2:21; 5:2-3; 7:11-13; 8:1-3; 12:1-2) Sick, disabled, and “unclean” (1:21-34, 40-2:12; 3:1-6; 5:1-43; 7:24-37; 8:22-

26; 9:38-41; 10:46-52) Discipleship (1:18, 20; 2:23-25; 6:8-9, 36-37; 9:41; 10:28-31) Jesus as “carpenter” (Gk. tekton)


References to wealth and money Discipleship (2:13-17; 10:17-30)

Lure of wealth (4:19; 10:28-30)

Wealthy** individuals (5:21-24; 10:17-22; 12:38-40; 15:42-46)

Tithes, taxes & payments (7:9-13; 11:15-19;12:13-17, 38-40)

Other passages about money (10:1-10, 28-30; 14:3-9; 14:10-11)


Possessions and discipleship (1:18, 20; 2:23-25; 6:8-9, 36-37; 9:41; 10:17-31)

16 As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. 17 And Jesus said to them, “Follow Me, and I will make you become fishers of men.”18 Immediately they left their nets and followed Him. 19 Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. 20 Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away to follow Him. (1:16-20)

“take nothing for your journey” – only staff, shoes, one tunic (6:8) Strict demands in light of Torah – but similar to Qumran and Cynic ideas Not completely “odd” in the sociocultural milieu


14 As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth, and He said to him, “Follow Me!” And he got up and followed Him. 15 And it happened that He was reclining at the table in his house, and many tax collectors and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. 16 When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, “Why is He eating and drinking with tax collectors and

sinners?” 17 And hearing this, Jesus said to them, “It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.” (2:14-17)

Did Levi literally leave behind everything? Left behind everything

Sold everything later, gave to relatives OR it’s a narrative “displacement”* Only left to follow Jesus w/o divesting of everything


10:17-30 – Man with many possessions* (17-22, 23-27, 28-31) I. Wealthy man unwilling to depart from his possession to discipleship

Wealth is to be given to the poor – not to synagogue, Temple, church Jesus does not deny that he has kept the Torah

stealing, defrauding, honoring parents** potential stumbling blocks to rich First tablet – “No other gods before me”

Qumran & Rabbis: “loving with all strength” – “strength”=wealth***

Man is “appalled” (Gk. stugnasas) – goes away sad due to his wealth Unwilling to divest and follow Jesus

II. Jesus generalizes the “demands of discipleship” (vv. 23-27) “How hard…for rich…easier for camel…through needle”

Disciples perplexed (Gk. perissos eksplessonto) in light of Torah demands Textual variations (E.g. Gk. kamelon vs. kamilon [=rope])****

Things impossible are possible w/ God


“power and not patience or mercy…called upon” (Wheeler, 47) Demands to discipleship not softened or made more “practical” Wealth is nearly insuperable obstacle to discipleship

III. Disciples’ response and Jesus’ promise (vv. 28-31) Jesus’ call is concrete “leaving & following” – not “inner detachment” (Clement) Peter “we have left everything…” – joining a community of disciples Hundredfold promise to be seen in light of the community

See esp. Acts 2:44-45; 4:32-37 – cf. Qumran communal sharing & possessions Permanent reliance on God in light of promised persecution


Kingdom demands everything Wealth is an insurmountable obstacle that may only be overcome by God’s help Lure of wealth – “deceitfulness of riches and…lure for things” (4:19)

Discipleship may require total divestiture – cf. Sandhu Sundar Singh Only the way of the cross and death leads to life

"I am not worthy to follow in the steps of my Lord," he said, "but like Him, I want no home, no possessions. Like Him I will belong to the road, sharing the suffering of my people, eating with those who will give me shelter, and telling all people of the love of God.“ (Sandu Sundar Signh, 1889-1929)**


In Mark some “kingdom people” did not divest of everything Joseph of Arimathea (15:42-46) Possibly Levi [?] (2:13-15) Jairus, leader of the synagogue (5:21-24, 35-43)

Some commentators – three levels of discipleship based on calling* 12 “left everything” for itinerant lifestyle w/ Jesus (Rich man called to this) Semi-sedentary disciples Sympathizers/supporters Why did Jesus require poverty?

Total devotion, faith in God’s provision Symbolic action (OT prophets) of solidarity w/ poor

Emphasis in Mark is on discipleship – “death and carrying the cross”


Paying taxes to Caesar (12:13-17) 13 Then they sent some of the Pharisees and Herodians to Him in order to trap Him in a statement. 14 They came and said to Him, “Teacher, we know that You are truthful and defer to no one; for You are not partial to any, but teach the way of God in truth. Is it lawful to pay a poll-tax (Gk. kenson) to Caesar, or not?15 Shall we pay or shall we not pay?” But He, knowing their hypocrisy, said to them, “Why are you testing Me? Bring Me a denarius to look at.” 16 They brought one. And He said to them, “Whose likeness and inscription is this?” And they said to Him, “Caesar’s.” 17 And Jesus said to them, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they were amazed at Him. (12:13-17)

Is Jesus saying that one should pay taxes without question? What is the primary context of the passage? False charges against Jesus (cf. Lk 23:2)


Roman Tributes and Taxes Obligatory payments to overlords (Ptolemies, Seleucids, Romans)

Roman tribute (Gk. phoros) 63BC collected by publicani Land tax and poll tax – main taxes

Caesar - “treaty of friendship and alliance” in 47BC (Ant. 14.190-195, 200-210)

Reduction of tribute (to 12.5%?) & exempt. on sabbatical yr. Herod and his sons – no Roman tribute (Ant. 14.137)

Herod’s imposition & reduction of taxes acc. to politics (Ant 15.10.4; 16.2.4) Land tax, tolls, sales tax (Ant. 15.189, 303; 17.205; War 2.287)



Judea Roman province AD 6 – subject to Roman tribute Tax census in Judea AD 6 (Ant. 18.1-10; cf. Luke 2:1-5) What about Galilee?

How did Herod finance the massive building projects? Personal wealth & tolls/duties OR high taxes?

Growing dissatisfaction among the populace Pleas for reduction of debts & taxes (Tacitus, Ann. 2.42)

His [Herod Archelaeus] kingdom was reduced into a province, and Cæsar declared that, with its revenues, the one percent tax could be lightened, which, for the future, he fixed at one-half per cent. During the same time, on the deaths of Antiochus and Philopator, kings respectively of the Commageni and Cilicians, these nations became excited, a majority desiring the Roman rule, some, that of their kings. The provinces too of Syria and Judæa, exhausted by their burdens, implored a reduction of tribute. (Ann. 2.42)



Roman propaganda on taxes"Gaul always had its petty kingdoms and intestine wars, till you submitted to our authority. We, though so often provoked, have used the right of conquest to burden you only with the cost of maintaining peace. For the tranquility of nations cannot be preserved without armies; armies cannot exist without pay; pay cannot be furnished without tribute; all else is common between us. You often command our legions. You rule these and other provinces. There is no privilege, no exclusion. From worthy Emperors you derive equal advantage, though you dwell so far away, while cruel rulers are most formidable to their neighbors. (Tacitus, Hist. 4.74)



That same year, repeated demands on the part of the people, who denounced the excessive greed of the revenue collectors, made Nero doubt whether he should not order the repeal of all indirect taxes, and so confer a most splendid boon on the human race. But this sudden impulse was checked by the senators, who, having first heartily praised the grandeur of his conception, pointed out "that the dissolution of the empire must ensue if the revenues which supported the State were to be diminished; for as soon as the customs were swept away, there would follow a demand for the abolition of the direct taxes. Many companies for the collection of the indirect taxes had been formed by consuls and tribunes, when the freedom of the Roman people was still in its vigor, and arrangements were subsequently made to insure an exact correspondence between the amount of income and the necessary disbursements. Certainly some restraint, they admitted, must be put on the cupidity of the revenue collectors, that they might not by new oppressions bring into odium what for so many years had been endured without a complaint."(Tacitus, Annals 13.50)



Social banditry/revolts 4BC, AD 6 & war of AD 66 War 2.56-60; Ant. 17.271-273 – motivation same as

below? The others then set fire to the house of Ananias the high priest, and to the palaces of Agrippa and Bernice; after which they carried the fire to the place where the archives were reposited, and made haste to burn the contracts belonging to their creditors, and thereby to dissolve their obligations for paying their debts; and this was done in order to gain the multitude of those who had been debtors, and that they might persuade the poorer sort to join in their insurrection with safety against the more wealthy; so the keepers of the records fled away, and the rest set fire to them. (Ant. 2.247; 7.61)

Not paying taxes = revolt (War 2.403; 2.117-118)*



Matter of taxes controversial – basis for the question Concerns direct taxes (tribute, means of subjugation, power & wealth)*

“Teacher” – and try to trap him w/ smooth words & hard question The alliance of politics and religion – Pharisees and Herodians Two possible answers

Give to Emperor – credibility as prophet & loose some followers Don’t pay taxes to Emperor – attack on Rome’s power & akin to insurrection Jesus said he will die at the hands of Roman & Jewish leaders (8:31)

Jesus asks for coin b/c tax was paid in denarii – visual aid to answer Coins like portable billboards of Roman propaganda (power, politics, religion) Coin had head of Tiberius – son of deified Augustus and Pontifex Maximus Images of divine Emperor blasphemous for many pious Jews


Jesus response – avoids an either/or answer* What is the relationship b/w the clauses “Render to Caesar…render to God” Are they in happy harmony or in conflict? Revolt, accommodation, subversion?1) Pay nothing since everything, including land, belongs to God2) Pay taxes since Caesar does God’s will and should be honored as such 3) Pay taxes to “Caesar” while acknowledge ultimate loyalty to God

Jesus upholds paying the poll tax (cf. Matt 17:24-27) but also Payment upheld within the framework of God’s ultimate and superior authority Prohibits unquestioning loyalty to Rome – it will eventually fall Empire/kingdom of God, not Roman empire reigns supreme


Religious exploitation (7:11-13; 11:15-17; 12:38-44)38 In His teaching He was saying: “Beware of the scribes who like to walk around in long robes, and like respectful greetings in the market laces, 39 and chief seats in the synagogues and places of honor at banquets, 40 who devour widows’ houses, and for appearance’s sake offer long prayers; these will receive greater condemnation.” 41 And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich people were putting in large sums. 42 A poor widow came and put in two small copper coins, which amount to a cent. 43 Calling His disciples to Him, He said to them, “Truly I say to you, this poor widow put in more than all the contributors to the treasury; 44 for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on.” (12:38-44)

How are Scribes characterized? What follows this story? Connections?


Characterization and deeds of the scribes Clothing and lifestyle of wealth, honor & devotion Exploitation of widows through “devouring”

How is the story of “the widow’s mite” related to the earlier story? African widow’s reading of the storyEveryday life is difficult. Especially for those who don’t have children. There are many like me that live in this village, because AIDS has killed many here. Some elderly have to care for the grandchildren. It is very difficult. Nobody cares for the elderly. One does not even have the two small coins that the story refers to. And if one manages to get the coins…so there is immediately somebody who grabs them. There are taxes even though we don’t have food. Yes, we do have rich people here as well…who build expensive houses and cities, buy cars and travel overseas…it is good that Jesus focuses on widows like us.* Her plight is one of poverty and exploitation – but Jesus notes her


Women were not able to be property owners – dependent on men The widow gave “two small copper coins (chalkos*)”* – “all she had”

Two lepta could buy handful of flours for one meager meal What was “Temple treasury” (Gk. gadzophylakion) & what was it for?

Most likely one of the 13 trumpet-shaped containers to put coins (mSeq 6.5 ) Some had specific purpose (building fund; 2 Kgs 12:10-13) others “freewill”

Did Jesus commend her sacrificial giving? (e.g. Witherington 2010: 75-77) OR

Did Jesus proclaim the exploitative nature of the Temple “system”? Previous section about “exploitation of widows”


Next section about destruction of the Temple (13:1-2)As He was going out of the temple, one of His disciples said to Him, “Teacher, behold what wonderful stones and what wonderful buildings!”2 And Jesus said to him, “Do you see these great buildings? Not one stone will be left upon another which will not be torn down.”

Josephus on the corruption of the Temple and priesthoodAnd such was the impudence and boldness that had seized on the high priests, that they had the hardness to send their servants into the threshing floors, to take away those tithes that were due to the priests, insomuch that it so fell out that the poorer sort of the priests died for want (Ant. 20.181)


Jesus rebuked Temple – “den of robbers” and “acted out” its demise; and chief priests & scribes want to kill him (11:15-19) Remember Jeremiah’s Temple sermon – “this is the Temple of the LORD”x3

Jesus rebuked Pharisees of exploiting elderly parents (7:11-13*) Elderly parents neglected for “Corban” – offering to God (Lev 1:2; cf. 1 Tim 5:8)

With this saying Jesus… Shames the wealthy “donors” publicly & lifts up the poor widow Exposes the corrupt system of the Temple and its religious exploitation Rebukes the leaders of the Temple and its wealthy supporters Hints again at its destruction – and to disciples announces directly (13:1-2)

Jesus aligns himself w/ OT prophets As always, human need takes precedence over religiosity (3:1-5; 7:10-13)


“The poor you will have always” (14:3-9)3 While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. 4 But some were indignantly remarking to one another, “Why has this perfume been wasted? 5 For this perfume might have been sold for over three hundred denarii, and the money given to the poor.” And they were scolding her. 6 But Jesus said, “Let her alone; why do you bother her? She has done a good deed to Me. 7 For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. 8 She has done what she could; she has anointed My body beforehand for the burial. 9 Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her.” (14:3-9)


What is the point of the saying? “poor always with you” – therefore pay only little attention to them? Disciples scold the generous woman – purpose is Jesus’ kingly burial

Woman was extremely generous – 300 denarii more than a year’s wage Disciples’ attitude rebuked – would they have been as generous?

Caring and helping the poor is taken for granted Per Torah quotation (Deut 15:11) and its requirements Jesus’ many teaching about helping the poor

No hints in the passage that poor should be neglected This passage cannot be applied literally as Jesus’ burial is no longer an issues! Helping the poor and righting injustice are – things that Jesus commanded to his

followers


Mark’s Gospel, wealth and poverty Total commitment to Jesus in light of God’s kingdom

Wealth insurmountable obstacle Only overcome by God’s power

Exposes and condemns exploitation based on religion/false worship Love of God and human need takes precedence

God as ultimate loyalty Government/civic loyalties secondary – but no advocacy for armed revolution

Importance of giving to the poor


3.2 Matthew’s Gospel on wealth, poverty, and possessions Matthew: five discourses (5-7, 10, 13, 18, 23-25)

Thematically arranged message for Jewish-Christians Audience persecuted and/or in conflict with the synagogue

Poverty vocabulary in Matthew Only five occurrences of “poor” (Gk. ptochoi) – follows Mark here

“poor in spirit”; “gospel preached to the poor” (5:3; 11:5) “sell and give to the poor”; “poor always with you” (19:21; 26:9, 11)


Other important sections about wealth and poverty “gold, frankincense, and myrrh” brought to baby Jesus (2:11)

Nothing is made of this – later Jesus lives in poverty (8:20; 10:9-14; 12:1-8) Jesus’ temptation – “showed…all the kingdoms…splendor” (4:8) Multitude of healings – esp. the destitute/“expendables” (4:23-25; 8:28-34)

Wealthy man turns away sad (19:26-36//Mk 10//Lk 18) See also other parallels w/ Mark earlier (e.g. Matt 13:22 par.) Feeding the hungry (14:13-21 par.; 15:32-37 par.)

Matthew’s unique material on wealth and poverty See the following slides

The Beatitudes & the SMT (5:3-11, 38-45; 6:1-4, 10-12, 19-34; 7:11-12)

3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 “Blessed are those who mourn, for they shall be comforted. 5 “Blessed are the gentle, for they shall inherit the earth. 6 “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. 7 “Blessed are the merciful, for they shall receive mercy. 8 “Blessed are the pure in heart, for they shall see God. 9 “Blessed are the peacemakers, for they shall be called sons of God. 10 “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. 11 “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12 Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you. (Matt 5:3-8)

20 …”Blessed are you who are poor, for yours is the kingdom of God. 21 Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh. 22 Blessed are you when men hate you, and ostracize you, and insult you, and scorn your name as evil, for the sake of the Son of Man. 23 Be glad in that day and leap for joy, for behold, your reward is great in heaven. For in the same way their fathers used to treat the prophets. 24 But woe to you who are rich, for you are receiving your comfort in full. 25 Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. 26 Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way. (Luke 6:20-26)


Essential questions to ask about the differences b/w Matt and Luke Does Matthew and Luke same the same things [more or less]?

Both refer to material or spiritual aspects OR both include both aspects Does Matthew spiritualize (“poor in spirit”)? Are beatitudes entry requirements, character qualities or declarations?

Blessings – emphasis on God’s favor on certain conditions & actions Importance of honor and shame perspective

Matthew’s beatitudes – two possible readingsa) “Spiritual” reading* – clue from “poor in spirit” “poor in spirit” – spiritual bankruptcy (emphasis on sin not social status)

Some also include “oppression and lowliness” (cf. Qumran & anawin piety) Mourn – mourning due to sinfulness and spiritual bankruptcy


Gentle/meek – humility due to mourning of sin

Hunger/thirst for righteousness – desire for “true righteousness” cf. 5:20 (“righteousness that exceed the Pharisees”)

Merciful – merciful attitude as that of Jesus (cf. 9:13; 12:7; 23:23)

Pure in heart – single-minded focus on the kingdom and Jesus/integrity

Peacemakers – reconciliation between people & God and people

Persecution for following Jesus & being his disciple


b) Socioeconomic reading* – “poor in spirit” = material [and spiritual**] Two sections: oppressive situations (5:3-6, 10) & human actions (7-9)

Both groups end with reference to righteousness 5:6, 5:10

“poor in spirit” – people who are poor, whose being/spirit is crushed by socio-economic circumstances due to injustice (e.g. 4:18-22, 24-25; 8:28-34)

Mourn – due to concrete circumstances of oppression & poverty

Gentle (Ps 37) – not violence but quiet waiting of God’s deliverance*** Jesus as the epitome of gentleness (11:29; 26:47-27:56 )

Desperate for dikaiosyne – need for concrete justice/righteousness**** Cry for release from oppression, hunger, injustice – God will grant it!


Merciful – acts of mercy to enemies, poor, sick, gentiles, women (5:42;6:2-4; 25:31-46; 23:23) Mercy despised by Greco-Romans and Jewish religious leaders (9:13; 12:7; 23:23)

Pure in heart – not hypocrisy (cf. Pharisees) but integrity/consistency of heart & action (“clean hands and pure heart” Ps 24:4)*

Peacemakers – not the “peace” of Pax Romana but peace of God’s rule; given to those striving for God’s wholeness/shalom as an anticipation of its full realization by God

Persecuted – physical violence & verbal defaming for kingdom living. Response is not violence but “rejoice” – subversive and subtle celebration Which reading seems more compatible with Jesus’ ministry? We will look later whether Luke’s beatitudes mean the same or different


“Beware of practicing your righteousness [Gk. dikaiosyne] before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. 2 “So when you give to the poor [Gk. poies eleemosynen], do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. 3 But when you give to the poor [Gk. poiountos eleemosune], do not let your left hand know what your right hand is doing, 4 so that your giving will be in secret; and your Father who sees what is done in secret will reward you.

Comparison between spectatorship and true righteousness Almsgiving taken for granted – compare Greco-Roman values for helping poor To be done discreetly (cf. honor-shame society), not to gain honor/status Contrasts to Pharisees “trumpeting*” – public honor the only reward Disciples’ almsgiving seeks God’s honor & approval – alternative praxis


9 “Pray, then, in this way: ‘Our Father who is in heaven, Hallowed be Your name. 10 ‘Your kingdom come. Your will be done, On earth as it is in heaven. 11 ‘Give us this day our daily [Gk. epiousion*] bread. 12 ‘And forgive us our debts [Gk. aphes…opheilemata], as we also have forgiven our debtors. 13 ‘And do not lead us into temptation, but deliver us from evil. [For Yours is the kingdom and the power and the glory forever. Amen.’] (6:9-13)

Father’s name sanctified and His rule asked to be realized on earth God’s kingdom not (fully) on earth – opposed to Rome and Devil (4:8-9)

Prayer for “daily”, “necessary”, “tomorrow’s/future”** (cf. Prov 30:8; Ex 16) Need to pray for God’s will, kingdom, and daily needs

Forgiveness of sins OR release of debts (18:24-32)? – both possible transl. Debt and sins may allude to Sabbatical year release (cf. Deut 15:11) “Debt” language depicts sin against God and violation against others

Economic dimension is implicit rather than the explicit focus***


19 “Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; 21 for where your treasure is, there your heart will be also. 22 “The eye is the lamp of the body; so then if your eye is clear (Gk. haplous), your whole body will be full of light. 23 But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness! 24 “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth. (6:19-24)

Storing treasures – heaven or earth; what does that mean? How?* SMT Perishable/imperishable – true heart’s allegiance cannot be in two places

Eye as lamp of the body – eye like a “flashlight” reflecting light inside Healthy eye=light – single-minded devotion; evil eye [envy, curses]=darkness**

Mammon as constant usurper of God’s place Both rich and poor are warned – rich: divest (19:21) & poor: trust (6:25-34)


25 “For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they?27 And who of you by being worried can add a single hour to his life? 28 And why are you worried about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, 29 yet I say to you that not even Solomon in all his glory clothed himself like one of these. 30 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith! 31 Do not worry then, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear for clothing?’32 For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. 33 But seek first His kingdom and His righteousness, and all these things will be added to you. 34 “So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.


No need to worry about one’s daily needs Examples from nature – birds and lilies of the field

Nature invoked because of God’s providence as Creator and sustainer Daily needs are not trivial (Sir 29:21) but God promises to provide Gentiles as epitomes of worry over daily necessities

Priority in seeking God’s rule and reign on earth “kingdom and righteousness” – “may your kingdom come” & actions of SMT “striving after” – active and relentless pursuit through actions and attitudes

Community of disciples should be characterized by Trust in God’s provision – practice of “holy bliss” (not irresponsibility) Striving to seek and establish God’s reign through their practice Countercultural to gentile search for security and provision


Temple Tax and tithes (17:24-27; 21:12-17; 22:15-22; 23:23)24 When they came to Capernaum, those who collected the two-drachma tax came to Peter and said, “Does your teacher not pay the two-drachma tax [Gk. ta didrachma]?”25 He *said, “Yes.” And when he came into the house, Jesus spoke to him first, saying, “What do you think, Simon? From whom do the kings of the earth collect customs [Gk. tele] or poll-tax [Gk. kenson*], from their sons or from strangers?” 26 When Peter said, “From strangers,” Jesus said to him, “Then the sons are exempt.27 However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a shekel. Take that and give it to them for you and Me.”

What is Jesus saying here? Is this about… Taxes in general, Temple tax, voluntary nature of taxes, tithing God as Father and sonship of His followers Freedom from the Temple cult; disciples’ freedom related to Temple or taxes

?


Temple Tax – yearly ½ shekel to Jerusalem (cf. Matt 17:27) ½ shekel = 2 drachmas, two days’ pay for a day laborer In Israel and Diaspora

Rooted in Ex 30:11-16; Neh 10:32-39 Safe transportation to Jerusalem per Rome (Ant. 14.225-27) Wealth of the Jerusalem Temple

(76) But the temple has for its revenues not only portions of land, but also other possessions of much greater extent and importance, which will never be destroyed or diminished; for as long as the race of mankind shall last, the revenues likewise of the temple will always be preserved, being coeval in their duration with the universal world. (Philo, Spec. 1.76; cf. 1.78)

Temple, priests & corruption (Ant. 20.181)



Peter asked if Jesus pays Temple tax – Peter answers affirmatively Jesus asks Peter about “kings of the earth”, tribute & Temple tax

“Kings of the earth” – proud opponents of God (e.g. Ps 2:2) They charge tribute from nations they conquer – perhaps also own except elite “strangers” pay – “sons” exempts Sons of the kingdom exempt – exempt from Temple tax Disciples exempt from God-ordained Temple tax – but still pay it!

Why still the provision and payment – “not to offend” Why? Offend Jewish leaders, Romans or both? Did not Jesus offend Pharisee often? Connection of Roman and Jewish authority to enforce the taxation

No taxes = rebellion & crushing by Romans Paying as a survival strategy while trusting on God’s miraculous provision Shows God’s reign is supreme to the corrupt Temple and Roman Empire


After AD 70 Temple tax* to support Temple of Jupiter in Rome Roman divine Emperor known to be “ruler of the world” and “fish of the sea”

Martial, Epig 4.30.4-5**

Emperor Domitian


“Woe to you, scribes and Pharisees, you hypocrites. You pay tithes of mint and dill and cummin, and have neglected the weightier things of the law: judgment and mercy and fidelity. [But] these you should have done, without neglecting the others. 24Blind guides, who strain out the gnat and swallow the camel! (Matt 23:23; cf. Luke 11:42)

Focus on justice, mercy, faithfulness Did Jesus also take for granted tithing?

If so, what kind of tithing? Were disciples also supposed to tithe? What about texts like Matt 5:23-24; 8:4; 15:4?

Does Paul, Acts or general epistles mention tithing? Heb 7:1-10, 12, 18 – Christ as priest per Mechizidek

focus not on tithes but Christ’s salvific work (per Ps 110:4) Should this text used to justify tithing for Christians?

If so, what kind of tithes?



Tithes in Palestine Ambiguous nature of tithes in OT

Voluntary tithes (Gen 14:20; 28:22) Mandatory (Deut 14:22-29; 26:12; Num 18:20-32; Lev 27:30-33; Neh 10:35-38; Mal 3:8)

Tithes to the LORD (Lev 27:30-33) – to priests Tithes to Levites, who tithe to the priests (Num 18:8-32)

Yearly tithe consumed by worshipper (Deut 14:22-27) Tithe every 3 yrs. to Levites & ‘least’ (Deut 14:28-29)

First fruits consumed w/ the ‘least’ (Deut 26:1-11; 12-15) Sabbath yr. every 7th yr. – no crop tithe (Deut 15)

Difficulty of harmonizing



Tithing during Second Temple period 14 tithe [b/c extra poor tithe x2] system (Ant. 4.68-9, 205, 240)

Two tithes every yr. (except 7th) – extra tithe on 3rd and 6th yr. = 14 tithes [6] But I alone went often to Jerusalem for the feasts, as it is ordained

for all Israel by an everlasting decree. Taking the first fruits and the tithes of my produce and the first shearings, I would give these to the priests, the sons of Aaron, at the altar. [7] Of all my produce I would give a tenth to the sons of Levi who ministered at Jerusalem; a second tenth I would sell, and I would go and spend the proceeds each year at Jerusalem; [8] the third tenth I would give to those to whom it was my duty, as Deborah my father's mother had commanded me, for I was left an orphan by my father. (Tob 1:6-8; cf. Spec. Laws 2.216-220)

Yearly tithes to priests/Levites & second tithe spent in Jerusalem 18 tithe system (or 14 if 3rd tenth is only on yrs. 3 and 6)



And besides this, he appointed that the people should pay the tithe of their annual fruits of the earth, both to the Levites and to the priests. And this is what that tribe receives of the multitude; but I think it necessary to set down what is paid by all, peculiarly to the priests. Accordingly he commanded the Levites to yield up to the priests thirteen of their forty-eight cities, and to set apart for them the tenth part of the tithes which they every year receive of the people; as also, that it was but just to offer to God the first-fruits of the entire product of the ground; and that they should offer the first-born of those four-footed beasts that are appointed for sacrifices, if it be a male, to the priests, to be slain, that they and their entire families may eat them in the holy city; but that the owners of those first-born which are not appointed for sacrifices in the laws of our country, should bring a shekel and a half in their stead: but for the first-born of a man, five shekels: that they should also have the first-fruits out of the shearing of the sheep; and that when any baked bread corn, and made loaves of it, they should give somewhat of what they had baked to them. Moreover, when any have made a sacred vow, I mean those that are called Nazarites, that suffer their hair to grow long, and use no wine, when they consecrate their hair, and offer it for a sacrifice, they are to allot that hair for the priests [to be thrown into the fire]. Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit. And if any slay beasts at home for a private festival, but not for a religious one, they are obliged to bring the maw and the cheek, [or breast,] and the right shoulder of the sacrifice, to the priests. With these Moses contrived that the priests should be plentifully maintained, besides what they had out of those offerings for sins which the people gave them, as I have set it down in the foregoing book. He also ordered, that out of every thing allotted for the priests, their servants, [their sons,] their daughters, and their wives, should partake, as well as themselves, excepting what came to them out of the sacrifices that were offered for sins; for of those none but the males of the family of the priests might eat, and this in the temple also, and that the same day they were offered. (Ant. 4.67-75)



Let there be taken out of your fruits a tenth, besides that which you have allotted to give to the priests and Levites. This you may indeed sell in the country, but it is to be used in those feasts and sacrifices that are to be celebrated in the holy city; for it is fit that you should enjoy those fruits of the earth which God gives you to possess, so as may be to the honor of the donor (205). --- Besides those two tithes, which I have already said you are to pay every year, the one for the Levites, the other for the festivals, you are to bring every third year a third tithe to be distributed to those that want; to women also that are widows, and to children that are orphans. But as to the ripe fruits, let them carry that which is ripe first of all into the temple; and when they have blessed God for that land which bare them, and which he had given them for a possession, when they have also offered those sacrifices which the law has commanded them to bring, let them give the first-fruits to the priests. But when any one hath done this, and hath brought the tithe of all that he hath, together with those first-fruits that are for the Levites, and for the festivals, and when he is about to go home, let him stand before the holy house, and return thanks to God, that he hath delivered them from the injurious treatment they had in Egypt, and hath given them a good land, and a large, and lets them enjoy the fruits thereof; and when he hath openly testified that he hath fully paid the tithes [and other dues] according to the laws of Moses, let him entreat God that he will be ever merciful and gracious to him, and continue so to be to all the Hebrews, both by preserving the good things which he hath already given them, and by adding what it is still in his power to bestow upon them (240). (Ant. 4.205, 240)


1 And he abode that night at Bethel, and Levi dreamed that they had ordained and made him the priest of the Most High God…2 And Jacob rose early in the morning, on the fourteenth of this month, and he gave a tithe of all that came with him…And in those days Rachel became pregnant with her son Benjamin. And Jacob counted his sons from him upwards and Levi fell to the portion of the Lord, and his 4 father clothed him in the garments of the priesthood and filled his hands. And on the fifteenth of this month, he brought to the altar …This was his offering, in consequence of the vow which he had vowed that he would give a tenth, with their fruit-offerings and their drink- 6 offerings…And he and all his sons and his men were eating (this) with joy there during seven days and blessing and thanking the Lord, who 8 had delivered him out of all his tribulation and had given him his vow. And he tithed all the clean animals, and made a burnt sacrifice, but the unclean animals he gave (not) to Levi his son, and he 9 gave him all the souls of the men And Levi discharged the priestly office at Bethel before Jacob his father in preference to his ten brothers, and he was a priest there, and Jacob gave his vow: thus 10 he tithed again the tithe to the Lord and sanctified it, and it became holy unto Him. And for this reason it is ordained on the heavenly tablets as a law for the tithing again the tithe to eat before the Lord from year to year, in the place where it is chosen that His name should dwell, and to this law 11 there is no limit of days for ever. This ordinance is written that it may be fulfilled from year to year in eating the second tithe before the Lord in the place where it has been chosen…And all that is left thereof and becomes old, let it be regarded 14 as polluted: let it be burnt with fire, for it is unclean. And thus let them eat it together in the sanctuary, and let them not suffer it to become old. And all the tithes of the oxen and sheep shall be holy unto the Lord, and shall belong to his priests, which they will eat before Him from year to year. (Jub 32.1-15)



12 tithe system (Rabbis [Jub 32.1-15 – or 14 tithes?])

Two yearly tithes – except on 7th yr. Jubilees: no mention of poor tithe, unless assumed [12 not 14] Rabbis: 1st tithe every yr.; 2nd tithe consumed in Jerusalem on yrs.

1-2 & 4-5; poor tithe on yrs. 3 & 6



Miscellaneous sayings (11:2-6; 20:1-16; 21:33-45; 27:57)2 Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples 3 and said to Him, “Are You the Expected One, or shall we look for someone else?” 4 Jesus answered and said to them, “Go and report to John what you hear and see: 5 the BLIND RECEIVE SIGHT and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the POOR HAVE THE GOSPEL PREACHED TO THEM. 6 And blessed is he who does not take offense at Me.” 11:2-6

John’s question about Jesus Messianic signs of Jesus’ ministry – rescue, salvation, liberation to the poor and

oppressed Language of Isaiah (35:5-6; 26:19; 29:18; 42:7, 18; 61:1)

Other texts give background info on conditions in the first century E.g. the lot of the day laborers (20:1-16) & the surprising generosity to them

NT Background & Gospel of Matt & Mark The Last Judgment (25:31-46)31 “But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. 32 All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; 33 and He will put the sheep on His right, and the goats on the left. 34 “Then the King will say to those on His right, ‘Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry, and you gave me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in;36 naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.’ 37 Then the righteous will answer Him, ‘Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink?38 And when did we see You a stranger, and invite You in, or naked, and clothe You? 39 When did we see You sick, or in prison, and come to You?’ 40 The King will answer and say to them, ‘Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.’ 41 “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42 for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43 I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.’ 44 Then they themselves also will answer, ‘Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?’ 45 Then He will answer them, ‘Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.’ 46 These will go away into eternal punishment, but the righteous into eternal life.”


Who are being addressed – Scholarly theories about the setting The setting is the Final judgment but who are addressed specifically*

Treatment of Israel by nations during tribulations – who enters Millennium** Difficult to square w/ the context and scene – see also “brothers” 12:50; 28:10

Treatment of all poor Receiving the disciples and their message

Basis of judgment – righteous and evil divided (sheep/goats) Treatment of “one of the least of these brothers of mine”* Acts of compassion and mercy:

Food, hospitality, clothing, comfort, healing, help/hope Draws from OT & Jewish tradition (Job 22:6-7; Isa 58:6-7; Ezek 18:5-9; Tob

4:16-17; Sir 7:32-36; T. Jos. 1:5-7)


Life that is consistent with the kingdom & Jesus’ teachings Righteous/evil surprised – acts done to the poor and vulnerable done to Jesus.

Works done to “least of these” done to Jesus – what does it mean? What does this tell about the character/heart of those involved?

Who are “one of the least of these brothers of mine”? Any person in need, followers of Jesus or travelling missionaries? Probably marginal and vulnerable followers of Jesus – similar terminology:

“little ones” (10:42**;18:6, 10, 14***) Reference remains slightly ambiguous though

Basics clear: disciples’ lifestyle needs to reflect Jesus in practice

Persecution of Christians around the world: https://youtu.be/OXjlkaM-ikY

https://youtu.be/OXjlkaM-ikY

https://youtu.be/OXjlkaM-ikY


Matthew’s Gospel, wealth and poverty Total commitment to Jesus in light of God’s kingdom

Wealth insurmountable obstacle & only overcome by God’s power God as ultimate loyalty

Warnings about choosing mammon over God Confidence is God’s care and provision Government/civic loyalties secondary – no advocacy for armed revolution

Importance of giving in secret to the poor – hypocrisy admonished Righteous follow Jesus in solidarity with the poor and the vulnerable

Impossible to follow Jesus and neglect the poor and vulnerable


K F

nts 507 wealth and poverty in the bible class viii: nt background & gospels of matt & mark...

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