The Gospel and the Poor (Part 2)

the gospel and the poorDeriving a standard definition for poverty in absolute terms is problematic.  Poverty or being poor encompasses many things such as mindset, income level, management, ability, injustice, economic policy, joblessness, childcare, land laws, etc. Many attempts have been made to devise economic margins by which poverty may be measured. The most common way to measure poverty is according to a scale of ability to provide for yourself. So if an individual lacks “the financial resources to satisfy their basic needs and/or reach a minimum standard of living,”[1] they are considered poor.  “According to the World Bank (2000), ‘poverty is pronounced deprivation in well-being.’ This of course begs the questions of what is meant by well-being and of what is the reference point against which to measure deprivation.”[2]

There is tension when using artificial margins to understand poverty.  Artificial margins are helpful in understanding poverty on a large scale such as a national or global level.  However, poverty is an issue centered on the state of specific individuals. The more specific you get when examining poverty, the less relevant the artificial margins are. There are different ways for poverty to be expressed; someone may be house poor, food poor, or health poor.[3] Ultimately though, poverty has to be dealt with on an individual level.[4]

Poverty has many faces.  Poverty can be an expression of culture such as in the case of low cast Indian Hindu’s who are born into poverty and kept in poverty by their society.[5] Poverty can be temporary as in the case of someone between jobs. Poverty can be derived from poor choices such as gambling, alcohol addiction or it can be derived from other factors like a lack of education or disability. To be poor is “to be in need.” The term “need” may seem vague, but vague is what you arrive at when the definition requires generalization to the lowest common denominator. A loose definition of poverty allows for discussion of poverty in general that can be developed into a discussion of specific cases of poverty without demeaning all the other instances of poverty.


[1] Frederica Misturelli and Claire Heffernan. What is poverty? A diachronic exploration of the discourse on poverty from the 1970s to the 2000s. European Journal of Development Research, Dec2008, Vol. 20 Issue 4, p667.

[2] Jonathan Henry Haughton and Shahidur R. Khandker. Handbook on Poverty and Inequality. (Washington, DC: World Bank, 2009), 2.

[3] Ibid., 1.

[4] Jay Wesley Richards. Money, Greed, and God, (New York: HarperOne, 2009), 49-50.

[5] Misturelli and Claire Heffernan, 675.

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The Gospel and the Poor (Part 1)

the gospel and the poorYou have seen their faces on the television. You have heard their pleas come through the voice of a spokesperson pleading with you that for just around a dollar a day you can make a difference for a child in a third world country. You see them standing in the major intersections of the city, holding their signs up and their hands out. You may even have members of your own family who come by for financial help and assistance from time to time. They are fathers and mothers, sons and daughters, brothers and sisters, and they are the poor. This week we will be exploring the issue of poverty and the gospel.

The ancient Israelites were fully informed by Old Testament law on how to deal with poverty.  Special instructions were given to make sure the widow, orphans and aliens who lacked economic power were to have their needs met with their dignity intact (Deuteronomy 14:29).  Property laws were established in such a way that would ensure a families economic viability from generation to generation via a special lease program (Leviticus 25:18-55).  Farmers were to leave the corners of their field un-harvested so the community’s poor could glean enough food to fill their empty stomachs (Leviticus 19:9-10; 23:22).

In a similar way the New Testament contains many teachings of Jesus and direct application from the Apostles on how to deal with poverty.  Jesus indicated that the poor, lame and crippled were to be the honored guests in the homes of his followers (Luke 14:12-13). Jesus spent considerable time healing those with handicaps that would have by nature been economically disadvantaged (Matthew 11:4-5). The Apostle Paul unashamedly laid out the measures by which an offering was to be taken to help the poor saints in the Jerusalem church (1 Corinthians 8-9). The epistle writer James was especially stringent on noting that no partiality was to be given to the rich over the poor (James 2:1-9) and proclaimed a dead faith to anyone who saw his brother in need and turned him away (James 2:14-17).

While the culture has changed one thing remains clear, God has a heart for the poor. The task left before us is to discern how the American church both as an institution and as individuals should set about to alleviate poverty.  Join us as for the next few days as we explore the issue of poverty and the gospel.

What are your thoughts on the gospel and alleviating poverty? Are they related? Are they unrelated but both are necessary? Who is responsible to alleviate poverty? The Church, individual Christians, the government? Feel free to weigh in and share your thoughts and opinions in the comment section below.

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Is Sunday Morning for Discipleship or Evangelism?

When a pastor stands in the pulpit to presents a message a lot of work has gone into preparation of the sermon.  He stands for one brief moment to draw our attention to the very Word of God.  He stands there as a messenger.  God has spoken and we should hear and respond to God in an appropriate way.

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So during the weeks and months leading up to a message the pastor is engaged in reading, understanding, praying over and discerning the actual text of the sermon.  He might employ his training the Greek or Hebrew language to help pull out the meaning of a text.  He will do a study in geography and historical context when necessary.  In short, He will do as much research as necessary to determine that he accurately opens up God’s Word before us.

A pastor, however, will also study the culture in which he presents the message.  It is not enough to know the Truth… the Truth must also be applied.  Application can be summed up as How someone should properly respond to the message. The application will take on nuances according to the culture in which the pastor is presenting the message. Will there be hearer’s present who are post-modern thinkers?  Will there be audience members struggling with finances? How does the average hearer treat their children? What percentage of the congregation is single?  How many profess a relationship with Jesus Christ?  How many came just because it is Mother’s Day?  How many came because of special circumstances in their lives?  All these and more are questions a pastor may ask when preparing a sermon. (To know the right kind of questions to ask about culture in sermon preparation a pastor will spend a great deal of time during the week with people; both those inside the church and those outside the church).

Now comes the million dollar question:  Will the pastor tailor the message for insiders (the people who are there week to week)? or will he prep the message for outsiders (the people who may be present for the very first time)?  In essence will he be discipleship oriented or evangelistic?

I think we have convinced ourselves that the pastor can’t preach one sermon that is equally as relevant to both major types of people in the audience. The reason is a faulty paradigm that has entered into the Christian sub-culture. Many have rightly pictured the gospel as necessary for salvation, but have failed to also picture the gospel as necessary for sanctification (growth in Christ).  In essence, we are saved by grace, but work “on our own” after salvation to be more like Christ. While few would blatantly claim this to be true, it is non-the-less a prevalent thought in the way many practice and preach Christianity.

The outworking of such thought is an unfortunate side-stepping of the gospel in favor of a “moral of the story.”  In essence, the sermon becomes more like a fable than a message.  The scriptures are read with a deep desire to get straight to some sort of application like, “you shouldn’t lust” or “give to the poor.”  While there are many lessons to be learned from examples given us in scripture, we set people up for failure when we divorce the “moral” from the gospel message (in fact the outworking of this thought is legalism).

You see the gospel is actually everywhere in the Bible (The Old Testament included)!  Yet often we moralize the message and call it “meat.”  Don’t get me wrong.  The morals are there, but they aren’t there to show us how to live as much as how much we don’t live like we should.  The analogy to “face your giants” is actually just an expose on how you don’t face your giant like you should or the call to “get out of the boat” reveals that you are still in the boat.

So just because there is a moral to the story doesn’t mean that you can live up to it apart from Christ.  That is why believers need the gospel every sermon as much as unbelievers.  We tend to forget that Jesus left heaven for us and that the only way we will ever be able to fulfill the moral to the story is by faith in the only one who has ever perfectly fulfilled the moral of the story.  The truth is that no matter how hard you try you don’t have the power to conquire lust, greed, unforgiveness or any other sin in your life.  The moral just reflects how you have failed and even if you set out to achieve the moral you have to admit that you are starting from a position of failure.  You haven’t had the faith to face your giants in the past, how could you face them now with 3 easy points from the life of David?  This is self-help and it isn’t Biblical.  The gospel (and the Biblical message) is about God-help.  You can’t face your giants until you understand the one who stood in your place and faced the only real giant that could ever really kill you!  The gospel message is the only way that you will ever be able to have victory in your life.  It is the hope of “Christ in you” that gives you any kind of chance to actually overcome the sin in your life.

You can’t fight the sin in your life without the gospel. Don’t pretend that you have out grown it.  We need the gospel every day.  It is good for a pastor to sound more like an evangelist than an in-depth Bible teacher,  he maybe proclaiming what mature believers as well as unbelievers need to hear. If you think that you have moved beyond a need to hear the gospel in every sermon, you may want to reevaluate your motives… are you like those mentioned in I Corinthians 3 and 1 Timothy 1? The gospel continues to be good news long after we have first believed in Christ and it is what separates the Christian message from religion and other fables.

Remarkable True Stories of God’s Miraculous Work in the Muslim World

Which None Can Shut: Remarkable True Stories of Gods Miraculous Work in the Muslim World is an incredible book of stories from the life of “Reema Goode” (her name changed for security).  “Reema” is a Christian wife and mother living in a Muslim (Arab) community seeking to share the gospel with the women in her region.  She shares heartfelt and compelling stories of how God has opened the door for the gospel to reach a people group.

“Reema” writes with transparency and simplicity that is both forthright and engaging.  I was deeply blessed and encouraged to hear over and over again of God’s faithfulness to use her and her family to reach their Muslim neighbors.  Many times while reading this book I was moved to prayer and tears for my neighbors in the Muslim world.

The book is written in a story format, easy to read, engaging, and a great encouragement to those who have been praying for the Arab world.  It provides great insight into how Western missionary women engage women with the gospel in a deeply Muslim culture.  I appreciate the honest portrait that “Reema” paints of Muslim culture.

Some folks will assume that “Reema” writes from a charismatic background because she shares a few stories of casting out demons and dreams.  I’m not Charismatic (I’m Southern Baptist), and I’ll go on record as saying that many of the things that “Reema” and her family came across are things that I have come across in Mobile and Pensacola.  The truth is that while there aren’t demons around every corner, they are real and a majority of cultures around the world (not to mention both the Old and New Testament) recognize that. God does choose to reveal himself in dreams to some people (I can testify that of at least 2 other American friends besides myself that were driven to the scriptures because of a dream and ended up trusting in Christ). “Reema” may be charismatic, but what she shares in this book appears to be standard fare for anyone heavily involved in ministry or missions.

If you are looking at going to the mission field, praying for Muslim people groups, or are just looking for some encouragement on how God still moves among people today…  This book is for you. The retail price of Which None Can Shut is $13.99 (paperback), and is available around the web in places like Amazon.com for $11.89. I gave it five stars.

Disclosure of Material Connection: I received a copy of this book free from Tyndale House Publishers as part of their Tyndale Blog Network. I was not required to write a positive review. The opinions I have expressed are my own. Some of the links in the post above are “affiliate links.” This means if you click on the link and purchase the item, I will receive an affiliate commission. Regardless, I only recommend products or services I use personally and believe will add value to my readers. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255: “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

My Story (Part 4): Waking up From a Dream

Mark 6: An uncommon man in common clothes

Mark 6 begins with the account of Jesus teaching in his home town. The people there recognize him and are amazed at his teaching. They knew that he had no real formal education and chose to reject him. They marveled at his works, but must have assumed that it was some sort of trick. They knew him too well. They knew his family. They knew that Joseph was a carpenter. They thought they had him all figured out, but they didn’t.

They missed the message, they missed the miracles, but most importantly the missed the Messiah because they were focused on familiar. They couldn’t see the forest for the trees. They threw the baby out with the bathwater. They were indignant because they thought they knew him. They thought he was a common man trying to be uncommon it never entered their minds that he could be the uncommon reaching out to the common.

Do we miss seeing what He would do in our lives because we have treated Him as common? The culture and sub-culture in which I live is in danger of missing Jesus because he has become common. We treat him like a genie or Santa Clause, we relegate him to the world of mystical cultural phenomenon, but really pay him little attention. Have we forgotten that He is God? have we forgotten that He is the only path to peace with God? Have we forgotten that its His kingdom?