100 Sermon Illustrations on Charity

Christians make the best financial decisions according to God's plan for their lives when they understand his biblical financial principles.

Effective financial decisions require a thorough understanding of God's perspective, and that understanding comes from studying God's Word and communicating with him. If Christians never ask God's direction regarding investments and other financial decisions, they will never receive an answer.

There are some specific principles Christians need to consider when making financial decisions: Avoid speculation, keep finances current, maintain Christian witness, give -- do not loan, never cosign, avoid indulgence, prepare for decreases, and let peace rule.

AVOID SPECULATION

Christians should seek God's increase for them rather than trying to increase their financial worth through speculative schemes.

Many enticing programs and "guaranteed" moneymaking schemes are not only unethical but also may border on being illegal. Assess every so-called opportunity with your relationship with Christ and don't let others make financial decisions for you. Instead, make decisions in light of your goals, whether the venture is necessary, and whether it fits into God's individual plan for your life. Precondition your attitudes and you'll have gone a long way to avoid speculative "opportunities."

KEEP FINANCES CURRENT

Christians need to always manage their finances on a current basis, making no provision in their financial planning to borrow money beyond their abilities to repay.

If what you want or desire jeopardizes your future financial freedom, forget it. Impulse buying, either investment or consumption, is disastrous to budgets. So, when evaluating purchases or investments, always consider the financial obligation in light of your known income or available funds.

Plan for tomorrow by prudence today; make plans in light of present circumstances, not based on some future event, and maintain the principle of staying debt-free.

MAINTAIN CHRISTIAN WITNESS

Consider every decision, especially financial decisions, on the basis of its effect on the work and reputation of Christ. God must not be backed into a financial corner and called on only during a time of economic crisis. To blindly pursue a course without a directive from God and then depend on him to rectify any resultant financial disasters is not God's will, nor is it according to his plan.

As an example, if you must borrow from non-Christians in order to remain in his will, beware! This course is not according to his plan. "The rich rules over the poor, and the borrower becomes the lender's slave" (Proverbs 22:7).

When Christians deal unfairly or unethically with an individual or business, it is the Christians' witness that will suffer. Therefore, as a Christian you must establish that no matter what the circumstances you will tell the whole truth, keep your vows, make decisions based on God's directive and God's plan, maintain financial honesty and preserve the integrity of Christ in every aspect of your life.

GIVE -- DO NOT LOAN

Christians should avoid lending to those in need if giving to them is possible.

When someone approaches a Christian and requests financial help in order to acquire wants or desires, that request and justification for the request should be seriously questioned. However, if that person is in need and God has directed you to help him or her, then it is your responsibility as a Christian to supply that need.

NEVER COSIGN

To cosign means to pledge personal assets against the debt of another. It doesn't matter whether it is personal or business, Scripture specifically forbids this whenever it speaks of surety or striking of hands.

"My son, if you have become surety for your neighbor, have given a pledge for a stranger, if you have been snared with the words of your mouth, have been caught with the words of your mouth, do this then, my son, and deliver yourself; since you have come into the land of your neighbor, go, humble yourself, and importune your neighbor" (Proverbs 6:1-3).

Of all the portions of Scripture that warn against surety or cosigning, this seems to be the passage that most explicitly warns against it.

AVOID INDULGENCE

Christians must learn to discern the difference between needs, wants and desires in every financial transaction. This applies not only to purchases of material goods but to investments as well.

Before you buy something, determine whether the purchase is a need or desire, then check it against God's principles. Before investing, be sure you know your reason for investing and what you will do with the money if God blesses with increase.

Many Christians get frustrated because they cannot distinguish between luxuries and necessities. Consequently, they seek fulfillment through the same channels as non-Christians and then wonder why they have fruitless Christian witnesses. God wants us to live comfortably, but he does not want us to live lavishly.

PREPARE FOR DECREASES

Being prepared for unexpected decreases in funds is a vital part of keeping financially current. Evaluate all your financial decisions on the basis of what could happen if there was even a small decrease of income or available funds. Could you make adequate adjustments to live within new spending parameters without having to go into debt in order to maintain your current lifestyle?

Do not operate at the upper limit of income or available funds. Instead, make your financial decisions cognizant of the possibility that if there is a sudden drop in income it may be necessary to reduce your current living standards.

LET PEACE RULE

Often, Christians are not responsive enough to God's Word or to his presence to hear him, except through an inner turmoil known as lack of peace.

Many times God uses this lack of peace to provide direction. Accordingly, if he does not give you peace about something, do not become involved. If a quick decision is required, do not get involved. Take the time to think and to pray about any decision, especially financial decisions that will affect your family, and be determined not to make any financial decision under pressure. "It is the blessing of the Lord that makes rich, and he adds no sorrow to it" (Proverbs 10:22).

LISTEN TO GOD'S WORD

Become receptive to God's guidance by becoming familiar with his directives and leadership procedures through the study of his Word and by communicating with him through prayer.

God provides the right direction for those who seek it. Even when you fail to see the right path clearly in the Bible or fail to hear him in prayer, he will never fail to place either an unrest or a peace inside you that will confirm his preferred course and his will.

As Christians, if we will be alert to understanding biblical financial principles and sensitive to God's leading, we usually can avoid financial failures and economic bondage.

================================================

Version by Howard Dayton, Baptist Press 3/16/05:

Christians make the best financial decisions when they are eager to understand God’s biblical directives and follow His plan for their lives.

Every decision believers make requires a thorough understanding of God’s attitudes, and that understanding comes from studying God’s Word and communicating with Him. If Christians never ask God’s direction regarding investments of financial decisions, they never will receive an answer.

The following principles should be considered when making financial decisions.

• Avoid speculation.

Christians should seek God’s increase for them rather than trying to increase their financial worth through speculative schemes.

Many enticing programs and “guaranteed” moneymaking schemes are not only unethical but may also border on being illegal. Assess every so-called opportunity based on your relationship with Christ, and don’t let others make financial decisions for you. Make decisions in light of your goals, whether the venture is necessary, and whether it fits into God’s individual plan for your life. Precondition your attitudes to avoid speculative “opportunities.”

• Keep finances current.

Christians need always to manage their finances on a current basis and make no provision to borrow money beyond their ability to repay. If what you want or desire jeopardizes your future financial freedom, forget it. Impulse buying, whether for consumable goods or investments, is disastrous to budgets. Evaluate purchases or investments by always considering the financial obligation in light of your known income or available funds.

Plan for tomorrow by prudence today; make plans in light of present circumstances, not on some future event; and maintain the principle of staying debt free.

• Uphold Christian witness.

Consider every decision -- including financial decisions -- on the basis of its effect on the work and reputation of Christ. God must never be backed into a financial corner and called on only during a time of economic crisis. To pursue blindly a course without a directive from God, and then depend on Him to rectify any resultant financial disasters isn’t God’s will.

As an example, if you must borrow outside of God’s people in order to remain in His will, beware, because “The rich rule over the poor, and the borrower is a slave to the lender” (Proverbs 22:7).

When Christians deal unfairly or unethically with an individual or business, it is the Christians’ witness that will suffer. Therefore, no matter what the circumstances, tell the whole truth, keep your vows, make decisions based on God’s directive and God’s plan, maintain financial honesty and preserve the integrity of Christ in every aspect of your life.

• Give -- don’t loan.

Christians should avoid lending to those in need. If possible, simply give. When someone approaches you requesting financial help in order to acquire some want or desire, seriously question that request and justification for the request. However, if the person is in need and God directs you to help him or her, then it is your responsibility as a Christian to supply that need.

• Never cosign.

When you cosign, you pledge personal assets against the debt of another. It doesn’t matter whether it is personal or business, Scripture specifically forbids this whenever it speaks of surety or striking [shaking] hands, and warns against it.

“If you have put up security [surety] for your neighbor [or friend] or entered into an agreement [shaken hands] with a stranger, you have been trapped by the words of your lips -- ensnared by the words of your mouth. Do this, then, my son, and free yourself, for you have put yourself in your neighbor’s power: Go, humble yourself, and plead with your neighbor” (Proverbs 6:1-3). (Words added within the text for emphasis.)

• Avoid indulgence.

Christians must learn to distinguish between needs, wants and desires in every financial transaction. This applies both to purchases of material goods and investments.

Before you buy something, determine whether the purchase is a need or desire, then check it against God’s principles. Before investing, be sure you know your reason for investing and what you’ll do with the money if God blesses with increase.

Many Christians are frustrated because they cannot distinguish between luxuries and necessities. Consequently, they seek fulfillment through the same channels as non-Christians and then wonder why they have fruitless Christian witnesses. There’s nothing wrong with living comfortably, but God doesn’t want us to live lavishly.

• Prepare for decreases.

A vital part of keeping financially current is being prepared for unexpected decreases in funds. Evaluate financial decisions on the basis of what could happen if there was even a small decrease of income or available funds. Could you make adequate adjustments to live within new spending parameters without having to go into debt in order to maintain your current lifestyle?

Don’t operate at the upper limit of income or available funds. Instead, make your financial decisions being mindful of the possibility that a sudden drop in income might require that you reduce your current living standards.

• Let peace rule.

Often, God uses inner turmoil, a “lack of peace,” to provide direction. If He doesn’t give you peace about something, don’t become involved, especially when quick decisions are required. Take the time to think and to pray about any decision -- especially financial decisions that will affect your family, and be determined not to make any financial decision under pressure. “The LORD’s blessing enriches, and struggle adds nothing to it” (Proverbs 10:22).

• Listen to God’s Word.

Become sensitive to God’s guidance by being familiar with His directives and leadership procedures, through the study of His Word, and by communicating with Him through prayer.

God provides the right direction for those who seek it. Even when you fail to see the right path clearly in the Bible, or fail to hear Him in prayer, He never will fail to place an unrest or a peace inside you that will confirm His preferred course and His will. Be sensitive to God’s leading and you’ll avoid financial failures and bondage.

Despite the early media coverage, we haven't heard much about President Bush's plan for faith-based initiatives the last few weeks. Due to opposition from secular liberals and some religious conservatives, many in the media wondered aloud if the White House had perhaps lost its enthusiasm for the plan.

Well, in his commencement speech at Notre Dame Sunday, the President told his audience that reports of the initiatives' demise were, in the words of Mark Twain, "greatly exaggerated."

In his speech, the President told the 2,500 graduates at Notre Dame that government must "do more to take the side of charities and community healers, and support their work." Not out of any desire to advance a particular religion, or religion in general, but because these groups have a vital role to play.

Bush reminded the graduates that "America has a long tradition of accommodating and encouraging religious institutions when they pursue public goals." And he told them that faith-based initiatives are a continuation of that tradition -- of Americans coming together "to confront some urgent problems."

The faith-based efforts are the "third stage in fighting poverty in America," said Bush. The first was Lyndon Johnson's "Great Society." The second was the Welfare Reform bill of 1996, which reduced caseloads by requiring people to work in exchange for benefits.

We're now in the third stage, he said, where "the easy cases have already left the welfare rolls; [and] the hardest problems remain." So, the President said, "we cannot sit and watch, leaving them to their own struggles and their own fate."

But helping the "hard cases" requires recognizing something that the social services establishment either can't or won't acknowledge. As the President noted, much of today's poverty "has more to do with troubled lives than a troubled economy."

Which is why faith-based groups must be involved. The hardest cases require a commitment and compassion that, while not exclusive to people of faith, is more likely to be found among them. What's more, the kind of help provided by these groups is on a "small and human scale," the President said. And that works best.

That's why the President told the Class of 2001 that "our society must enlist, equip and empower idealistic Americans in works of compassion that only they can provide."

He didn't only provide a rational for faith-based programs; he also answered some of their critics. He told those concerned about government support of religion to "take a look around them." Should students be banned from using government-supported student loans at Catholic universities like Notre Dame? Should Catholic hospitals be banned from accepting Medicare or Medicaid patients?

After Sunday's speech, it's clear that faith-based initiatives are still a priority with this president. But the speech, eloquent and moving in places, also reminds us of why America needs the plan to work. If we're serious about helping people with troubled lives and not simply trotting out the latest abstract theories, then we need to support those who are committed to helping them. And we need more religious influence in public life -- something that this president understands.

And in the final analysis, these initiatives are important -- because they are going to tell us whether American compassion is dead or reports of its demise have been greatly exaggerated.

For further reference:

Fournier, Ron. "Bush Addresses Poverty Solutions." Reuters; Associated Press. 20 May 2001.

_________________________

Copyright (c) 2001 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

*

“Attitude is everything. Keep yours positive.” This was the message on a card passed around several years ago.

But what is attitude? Funk & Wagnalls says it's a state of mind, behaviour, or conduct regarding some matter, as indicating opinion or purpose. In simple English it's a way of looking at life.

Attitude is a matter of deciding whether the cup is half full or half empty. Too often we look at life in a woe-is-me manner, seeing only what we don't have, rather than being thankful for what is ours.

There's a story told -- I understand it's true -- about an elderly lady in Arkansas. The State voted to increase welfare payments to indigents. Hoping for a tearjerker story, a television interviewer went into the back hills where many welfare recipients lived.

The old woman he chose to interview lived in a one-room shack: draughty in winter; stifling in summer. Her bed was a few rough planks nailed together, with a pine-needle mattress. A couple thin blankets, and a fireplace, did little to protect her from the cold.

Her furniture, a table and two chairs, were fashioned from the same rough wood as her bed. Some shelves held a few cans of food from the general store, a three-mile walk down the road. Several jars of preserves and a few squash completed her larder.

She had no fridge or freezer. The fireplace provided heat for cooking. With no phone or television her only connection with the outside world was an old radio that pulled in two or three local stations on a good day.

The old woman had one convenience, running water. A crystal clear stream gurgled a short distance behind her home.

A small garden near her back door provided fresh vegetables during the summer, and some squash and turnips for the winter. A tidy flower garden brightened the front of her house.

The television crew arrived and set up their big expensive cameras. Their mobile station broadcast pictures of the woman and the place she called home.

Eventually the interviewer asked the old woman, “If the government gave you $200 more each month, what would you do with it?”

Without hesitation the woman replied, “I'd give it to the poor.”

How do you look at life? Do you see only what you don't have, or are you thankful for what is yours?

*

[Original illustration at this number was a duplicate of HolwickID #11912]

Every church that seeks to serve the Lord should have caring programs established to help people in their own congregation as well as the needy in their community and those in the world.

However, many times the surpluses that a local church requires in order to minister to the needy aren't available. Too often, Christians have been consuming or wasting the surpluses God provides for them, and the load of personal debt prevents many families from giving generously. As a result, there is little available to help others.

Local churches should offer regular, ongoing programs of sharing the biblical principles of managing money in the home and even teaching practical courses related to planning, budgeting, insurance and housing. Once God's people learn God's plan for their finances, the funds will be available to meet any legitimate need.

On the other hand, when church members spend their finances the way our consumer society encourages them to, often there is little left for God's people to use for God's work.

Statistics show that about 20 percent of the average evangelical church members tithe. However, in churches in which a consistent program of teaching God's principles of finances has been established, the percentage of those who tithe is more than 80 percent.

The typical American family spends more than $2,000 a year on interest payments alone. Imagine what could happen if Christians were shown how to become debt-free. From the money they would save on interest, a church of 100 families could have an additional $200,000 a year available for the Lord's work.

DOES BENEVOLENCE REALLY HELP?

Churches that have a system in place to help those who have legitimate financial needs often call this a "benevolence" program. Benevolence is recognized as kindness and generosity, but benevolence should not be a "give-away" program.

Definite biblical guidelines should be established for those who need a church's help. Every member of any local church should be able to look to the fellowship they attend as an extension of God's provision. After all, why shouldn't God's people feel the freedom to share their financial needs just as openly as they would physical or spiritual needs?

Unfortunately, the benevolence program in most churches is pretty inadequate. Often it amounts to no more than a pastor directing a secretary to write somebody a check for food, gas or rent, and usually that is the worst thing to do. Without any controls, accountability or follow-up, giving more money to someone in financial straits is like pouring gasoline on a fire. And such a system certainly doesn't address the needs of those who have long-term requirements due to accidents, illnesses, layoffs or age.

Benevolence is not an event; it is a vital part of ministering within the body of believers. A true benevolence or care ministry actually involves several ministries that have to be coordinated to assure good stewardship of God's provision.

A care or benevolence committee should be made up of church members who will meet and evaluate needs presented within the church. Often this requires emergency action by one or two members to evaluate situations that result from "drop-ins" at the church office or parsonage.

Aside from serving those in need, a well-coordinated care or benevolence committee helps to free the pastor from the pressures of some of the emotional appeals. The most effective benevolence committees have members with varied spiritual gifts and temperaments. "All the members do not have the same function.... We have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith; if service, in his serving; or he who teaches, in his teaching; or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness" (Romans 12:4-8).

The balance provided by a committee of people with diverse spiritual gifts helps avoid many problems and pitfalls that might arise when desperate and emotional appeals are handled.

COMPASSIONATE PREPARATION

In order to meet the needs of individuals and families in an adequate and timely way, resources must be available in advance. Obvious examples are food and clothing, but don't stop there.

Short-term emergency housing is sometimes required, and the church should develop a network of contacts with businesses that are able to provide part-time or temporary work. This is very important, because often people claim they can't find work but simply don't want to work, unless the job is the finest available.

One of the most effective ways to test a person's spirit of willingness to work is to have the means to help them find a job even though it may not be their idea of a dream job.

Other resources might include the availability of legal or accounting advice and medical or dental care. And every church, regardless of the size of the congregation, should have some members who are well-trained budget counselors who can work with families going through financial difficulties. Accountability is an essential ingredient for any successful benevolence program.

Finally, compassion requires action. No successful benevolence program will be developed until God's people in the local church decide to get involved and make it happen. "Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all" (2 Corinthians 9:13).

*

My dad, an evangelist, was the original soft touch. I remember him once going off to speak in a tiny church and coming home ten days later. Eventually my mother asked about the offering. I can still see my father's face as he smiled and looked at the floor.

“You gave the money away again, didn't you?” she asked.

“Myrt,” he said, “the pastor there is going through a hard time. His kids are so needy. I felt I should give the entire fifty dollars to them.”

My good mother looked at my father for a few moments and then smiled. “You know, if God told you to do it, its okay with me.”

A few days later, we ran completely out of money, so my father gathered us for a time of prayer. He said, “Lord, you told us that if we would honor you in our good times, that you would take care of us when things are difficult. We need a little help at this time.” The next day we received an unexpected check for $1,200. That's the way it happened - not once, but many times. No matter what you give, you'll find you can never out give God.

__________

Source: Night Light: A Devotional for Couples, By Dobson, James C.; Dobson, Shirley Published by Multnomah Publishing (September 1, 2000)

*

[Original illustration at this number was a duplicate of HolwickID #18939, and replaced a previous one that was a duplicate of HolwickID #386]

Her name was Martha Berry. This clever woman founded the Berry School in Rome, Georgia. She scraped together funds from every source possible. One day she approached Henry Ford, of Ford automobile fame, and asked for a contribution. Patronizingly, he reached into his pocket and pulled out a dime.

Rather than be insulted or discouraged by the “gift,” Miss Berry bought a package of seed peanuts with it. The seeds were planted and tended, and they eventually yielded a large crop which she later sold.

Again she called on Mr. Ford. “Here's the dime you gave me last year,” she said, handing him a coin. Then she told him of the return she had realized from his token investment.

Ford was so impressed that, in the years to come, he gave millions of dollars to the school.

Can one dime make a difference? Yes, if we invest it well.

How about one hour of your time? Can it make a difference? Or how about the life of one person? Can a life like yours or mine REALLY make a difference? The answer to each of these questions is the same. Yes, if we invest it well.

Now... how are your investments doing?

_________

© 2000 - Steve Goodier

====================================

Another version from Wit and Wisdom:

Martha Berry was a lady with a vision to help children. She began a school for poor children. She had no books, no building and no money, but she had a dream. She went to Henry Ford to ask for a donation. Mr. Ford reached into his pocket and gave Martha Berry a dime.

Most people would have been insulted, here he is a multi-millionaire, and all he could give was a dime. But Martha took that dime and bought a packet of seeds and planted a garden, raised a crop, sold it and bought more seeds. After three or four harvests she had enough money to purchase an old building for the children. She returned to Mr. Ford and said, “Look what your dime has done.” The man was so impressed that he donated a million dollars to Berry School.

________

PARABLE OF THE TALENTS by Jason Cole

*

Luke 14:1–24 — The Sabbath and the Supper « Leader information shown in this fashion »

A. The Man Cured of Dropsy, Luke 14:1–6 (NKJV): 1 Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely. 2 And behold, there was a certain man before Him who had dropsy A. 3 And Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath?” 4 But they kept silent. And He took him and healed him, and let him go. 5 Then He answered them, saying, “Which of you, having a donkey B or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” 6 And they could not answer Him regarding these things.

1. Notes:

a. A. – Gk. hydropikos, where organs of body fill with fluid

b. B. – instead of honos, “donkey” many ancient manuscripts have huios, “son” — donkey seems to fit the context better

2. Jesus is invited to a dinner (note: a breaking of bread!) at the home of a ruler « (either a member of Sanhedrin and, or a leading member) » of the Pharisees; what ongoing dispute between Jesus and the Pharisees was in focus here? « — the Sabbath observance »

3. how was this evident? « — the close scrutiny of the Pharisees »

4. Who seems to have taken the initiative in bringing this dispute to a head? … in what three ways?

a. « Jesus »

(A) « He asked the question first; yet, note the “answering” as though the problem had already been posed to Him »

(B) « He carried out the healing of the man with dropsy; this man being present may have been a trap they had set »

(C) « He challenged their position by a further question »

5. what two responses were made to this initiative?

a. « silence to the first question; the rabbinic tradition did not allow healing unless the life were threatened; however, the Mosaic law contained no such injunction »

b. « could not answer the second question; the implication being that deeds of mercy are proper activity for the Sabbath »

B. A Lesson on Humility, Luke 14:7–11 (NKJV): 7 So He told a parable to those who were invited, when He noted how they chose the best places A, saying to them: 8 “When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honourable than you be invited by him; 9 and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place B. 10 But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you. 11 For whoever exalts himself will be humbled, and he who humbles himself will be exalted.”

1. Notes:

a. A. (also verse 8)– Gk. protoklisia, the first (most honourable) reclining-places; those nearest the host; corresponding to the English “head table”

b. B. – Gk eschaton topon, the last place; corresponds to our “to the end of the line”

2. “those who chose out for themselves” — there seems to have been something of a mad scramble for these best places — what quality is thereby evidenced in them (compare John 12:42–43)? … can this occur in the church? « — to gain honour from and among men; … yes, consider Diotrephes, 3 John 1:9 »

3. Is there any tie in of thought here with the verse we looked at last week,

a. Luke 13:30? « — may have the same idea, although it is more likely to refer to the Jews (the “first”) and the Gentiles (the “last”) who have their positions reversed »

b. … what about Mark 9:35? « — is the same idea of the way to honour is by humility and service »

c. … what does 1 Peter 5:6 add? « — the timing of exaltation of the deserving is under God’s control »

4. By His statement, to what did Jesus bear witness (see Proverbs 25:6-7) « — to the authority of the book of Proverbs, and, to the third section of the Scriptures, the Kethubhim or writings as well as the more highly regarded Torah (law) & Nebi’im (prophets) »

C. A Lesson on True Charity, Luke 14:12–14 (NKJV) 12 Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. 13 But when you give a feast, invite the poor, the maimed, the lame, the blind. 14 And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just A.”

1. A. – Gk. dikaios, just, especially in the eyes of God; righteous

2. what is the mark of benevolence illustrated here? « — that you give without thought of something in return? »

3. even if you were to follow literally Christ’s teaching in these words, what are some ways you might contravene their spirit? — Matthew 6:2 « — you do it looking for praise »

4. John 5:25 and 29 tells about the general resurrection of the dead in two groups; the first to the resurrection of life, the second to the resurrection of condemnation; is this passage teaching how to get into the first group? … or what? « — no, this is instruction for those who are righteous headed for the resurrection of life and its rewards; … so, what constitutes the kind of hospitality Christians are to be? (Romans 12:19, 1 Peter 4:9, etc) »

D. The Ungrateful Invitees, 14:15–24 (NKJV): 15 Now when one of those who sat at the table with Him heard these things, he said to Him, “Blessed is he who shall eat bread in the kingdom of God!” 16 Then He said to him, “A certain man gave a great supper and invited many, 17 and sent his servant at supper time to say to those who were invited A, ‘Come, for all things are now ready.’ 18 But they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.’ 20 Still another said, ‘I have married a wife, and therefore I cannot come.’ 21 So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, ‘Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.’ 22 “And the servant said, ‘Master, it is done as you commanded, and still there is room.’ 23 Then the master said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say to you that none of those men who were invited shall taste my supper.’”

1. Note: A. – “who had been invited,” ie., previously

2. this parable responds to a statement by someone present; the context interprets to us the its intent; … what is that? « — it has reference to those who would attend the “breaking of bread” at the Sabbath (rest) in the kingdom of God … but Jesus goes beyond this to a great banquet; see Revelation 19:9 »

3. so, the gracious invitations of the man correspond to what? « — the invitation of God to His heavenly kingdom »

4. in what way does this parable challenge the statement of the man? « — his implicit assumption that he would be there, but the parable questions just how many were ready to respond »

5. the invitation was given (no negative RSVP’s appear to have been received), the preparations were made, and the servant (bond-slave) … see example in Esther 5:8, 6:14);

a. what was the servant’s message? « — “Dinner’s served!” »

b. did they have the excuse of now warning? « — No »

c. so why were their excuses (”made as one”) invalid?

(A) the land — « you really bought the land without looking? »

(B) the oxen — « what is the point in testing after buying? … did he not examine them at the purchase; why now? »

(C) the wife — « was the wedding that sudden? … taking on new obligations does not release one from the old »

6. where have you seen before the classes of people used as the replacements for the ungrateful invitees? « — see verse 13 »

7. what does verse 22 tell us about the character of the invitation of God into His heavenly kingdom? « — genuine and wide … the first invitation was by Moses & the prophets; the second by Jesus Christ, the apostles, & the church (not here recorded as done) »

8. does “compel” imply force? … or what? « — a single slave could not very well exert physical force; but his proclamation of the message must be compelling (the verb includes the idea of meeting a necessity, an essential obligation »

9. do the homeowner, drover or groom get a second chance? « – No »

Christian compassion is drawing new interest about the faith along the eastern coast of Sri Lanka, according to relief workers. Some people are converting to Christianity. Others are asking questions about Jesus.

Christians are showing residents of eastern Sri Lanka kindness “they never expected,” according to David Beckett, director of Sri Lanka relief work of Children's Emergency Relief International, the overseas arm of Baptist Child and Family Services, based in San Antonio, Texas.

The majority of relief workers from around the globe are Christians, Beckett noted. Workers from non-governmental relief groups such as Texas Baptist Men and CERI are caring for people in eastern Sri Lanka regardless of faith background.

That attitude differs with the one Sri Lankans have seen in the past, when European tourists spent money and left. By presenting living examples of a Christian faith, the volunteers provide a contrast to other religions in the region.

As a result, there is a surge of new believers, despite the continuous threat of persecution, especially in smaller villages, Beckett noted. Individuals in some communities are shunned for converting to Christianity. Churches have been burned. Leaders have been attacked. But Sri Lankans continue to be interested in Jesus.

Sri Lankans “see a light in a dark place,” Beckett said. “People are drawn to the light when they see something so different like that. I've heard so many times over the past months: ‘You people are not like we expected. You treat us differently than the way other people have treated us.'“

Followers of other faiths are trying to explain the outpouring of Christian compassion in a number of ways. One common notion is the United States dropped a bomb near Indonesia that created the tsunamis, and Christian Americans came to help because they felt bad about what they did.

The idea is unfounded but significant, Beckett said. “What it shows is Christian Americans have had a huge impact on this island. “So big in fact, that people are trying to find ways to explain it.”

Sujatha Rajadurai, a Sri Lankan working with CERI, reinforced Beckett's words. Believers around the world are inspiring Sri Lankan Christians to be faithful, Rajadurai said. Locals are working together to improve living conditions even as political leaders continue fighting.

“It's really exciting,” Rajadurai said. “They're coming here. They're sharing their love. It's a different kind of love. I'm thinking if they're coming again and again to share, everything would be nice for us to build up our life.”

*

I confess that I am often overwhelmed by the plethora of good and honest causes that call after me. Because we made donations to the American Cancer Society in lieu of flowers at a family funeral, I am on every list of every cancer-related drive that comes to our area. I have similarly donated money in the names of deceased friends and relatives who have requested a particular ministry or non-profit be remembered. Long after the donation has been made, I am on these lists too. Particularly at this time of year, I am inundated by causes that legitimately cry out for my help, that call me to see the world through the lenses of a child or a recovering drug addict, or a victim of sex-trafficking. There is so much need.

“When the foundations are being destroyed,” cried the psalmist, “what can the righteous do?” (Psalm 11:3). When need is deep and poverty unplumbed, when hopelessness seems one long, uninterrupted lament, from the scream of the tsunami and the tears of New Orleans to the silenced cries of injustice across the world, what can I do? When the decision to support one cause is a decision against supporting another, when money can only go so far and can hardly touch the depths of the issues around me, I can become not only paralyzed to make the decision, but inclined to take a large step away from all of it. And often, I euphemize my mental retreat to the one asking for support, “Not at this time,” “I'll think about it,” or even, worse of all, “I need time to pray about it.” For behind my words is often a manifestation of my indifference. “Wait” almost always means “never.”

In his letter from a Birmingham jail, Dr. Martin Luther King Jr. responded to fellow clergy who were asking him to wait for a better time to pursue the cause of justice in the South. “Perhaps it is easy for those who have never felt the stinging darts of segregation to say, 'Wait,'“ he wrote. “But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate-filled policemen curse, kick, brutalize and even kill with impunity your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society... when you are forever fighting a degenerating sense of 'nobodiness' — then you will understand why we find it difficult to wait.” To call for those suffering to wait is to institutionalize our apathy.

Though at times unconsciously taken, our steps away from the center of the world's pain to a place where we can clear our heads and find perspective are invariably steps toward putting it out of our heads. Requesting time to think, we are requesting time itself to stop. We are asking those with urgent needs to pause for the sake of our own relief. We are asking those affected by injustice and hunger, darkness and pain, racism and religious persecution to cover their faces in nobodiness while we think it through. Notes King, “Justice too long delayed is justice denied.'“

When Jesus said that we would always have the poor with us, I don't think he said it with the kind of despair I find within me when I look around and see how vast is the need and poverty of a hurting world. He said it knowing every face in the immense crowd of nobodiness, knowing every name we would try not to learn when the pain of others becomes unbearable. He said it living in time and yet conscious of eternity, showing us the mindset he longed for us to hold: A non-answer is very clearly an answer. “He who is not with me is against me, and he who does not gather with me scatters” (Matthew 12:30).

The oppressed and the brokenhearted will continue to call me from my comfortable apathy and languid affluence, even as Christ himself calls me to set aside all that entangles and follow after him. The poor and the downcast will always be surrounding us; and where we will allow ourselves to see, it will be overwhelming. They need justice, they need mercy, and they need our time, even as Jesus seems to tell us that it is we who need their time. “The poor you will always have with you,” he said as if it were a promise that he too would be near. He spoke knowing that throughout most of history the Christ of God would not be with us in the flesh. But in the cup of cold water delivered to the least of these, in the reaching out to the downtrodden and oppressed, he is there among us — the hand extended to the one hurting, and the eyes of the one in need — killing the notion of nobodiness two faces at a time.

________

Copyright © 2005 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

*

The former television action star shed the piles of gold chains that were his signature look after witnessing the destruction from Hurricane Katrina.

“As a spiritual man, I felt it would be a sin against my God for me to wear all that gold again because I spent a lot of time with the less fortunate,” the actor said Thursday at the Television Critics Association's summer meeting.

“I saw some, I call it 'sorry celebrities.’ They'll go down there and hook up with the people to take a photo-op. I said, `How disgusting.’ If you're not going to go down there with a check and a hammer and a nail to help the people, don't go down there.”

Mr. T, whose real name is Lawrence Tero, stars in “I Pity the Fool” debuting in October on TV Land. He dispenses advice to viewers who are struggling with life's problems. The former star of “The A-Team” said he's about more than his rough-and-tough image. “Yes, I am qualified to beat people up. But I am pretty intelligent,” he said. “That's what throws people off. If you've been through something, that gives you an authority that you can speak on certain things. That's why people relate to me. I pull no punches.”

Christmas is celebrated today more as a sales frenzy than as the most important birth in history. Unfortunately, Christians are susceptible to this commercial mentality, and too many have compromised the message of giving. Often, we give useless gifts at Christmas, because it’s expected of us, and we feel guilty if we don’t. And the closer we get to Christmas, the pressure to give these unnecessary gifts builds and we feel depressed and unworthy if we can’t give.

For centuries Christmas was celebrated by feeding the hungry, providing clothes to the poor and giving special but simple gifts. Even in early America, if gifts were given, it usually was restricted to small children, pastors, missionaries and missionary converts. On the whole, the celebration remained simple in America until prosperity led to commercialism, and materialism began to take the upper hand. Gift indulgence seems to have displaced the centuries-old Christmas tradition of providing for the poor and needy.

Of course, all of our contemporary Christmas celebrations are not bad. The holiday season provides opportunities for families to reunite, and it allows a pleasant break from our daily routines. However, a good way for us to refresh and renew our holiday celebration would be to take some positive steps to establish a better balance in our celebrations.

The first step is to pray for God’s guidance in determining a reasonable amount that should be spent for Christmas. The second step is to develop a budget that categorizes the amount of money that will be set aside for Christmas, and then stick to the budget and don’t buy items that are not budgeted. Step three is not to use credit cards unless the entire balance is paid off in January, or when the bill comes in. The fourth step is to involve your family in some kind of ministry service. Purchase food or toys for needy families or give to missions. Families should commit to give a minimum of a tithe of the budgeted Christmas spending amount to needy causes, and some may want to commit an equal amount spent on gifts to these special projects.

Giving to meet the needs of others allows children to see the purpose and value of their sacrifices, as well as that of their parents.

“Then the righteous will answer Him, ‘Lord, when did we see You hungry and feed You, or thirsty and give You something to drink? When did we see You a stranger and take You in, or without clothes and clothe You? When did we see You sick, or in prison, and visit You?’ And the King will answer them, ‘I assure you: Whatever you did for one of the least of these brothers of Mine, you did for Me.’” (Matthew 25:37-40).

There are many ministry services to which Christian families can give in order to provide for the needs of others, and the following are some that Christians could consider:

• The poorest of the poor in America generally are wealthier than 75 percent of the world’s population. Still, millions of Americans are forced to live by the most minimum of accepted living standards in order to exist in the most money-driven, materialistic society on earth. Think of the joy a Christian family could give a less fortunate family this Christmas by providing a special meal for that family and gifts for the children to open on Christmas morning.

• To the unemployed, Christmas gift giving could be very meager. The funds they do have might be enough to buy a simple Christmas meal for the family, but gift giving could be out of the question. With help from committed Christians, this could be a pleasant Christmas memory for families of the unemployed, rather than a negative memory.

• Hundreds of thousands of Americans are homeless on any given night. Over the course of a year, as many as 3.5 million people experience homelessness for some period of time. The fastest growing homeless group consists of families with children, typically a young unmarried or lone mother with two or three children. Unless shelters or missions provide a Christmas meal and small gifts like gloves, hats, blankets or small toys to homeless families, chances are their Christmas will be just like any other day on the cold and cruel streets. What better way to fulfill the words of Christ spoken in Matthew 25 than to provide for the needs of the homeless?

• Millions of people live alone. Single-parent family households with at least one child living at home would be a great idea for sharing Christmas this year. Millions of people over the age of 65 live alone, many in assisted-care or full-care facilities. Unfortunately, only half of these receive regular visits from family or friends.

• Most foreign exchange students are unable to return to their homes for Christmas. So, unless they are invited to spend some time with American families, they will be alone for Christmas.

• One out of 150 people in America is incarcerated. As many as 2 million will spend Christmas behind bars, and that will leave over 500,000 children without at least one parent this Christmas. Physical and material needs are met for prisoners, but emotional and spiritual needs may be neglected, and the physical, emotional and spiritual needs of their children often are forgotten.

Loneliness is devastating enough to deal with on a daily basis. During the Christmas season it can become the catalyst that drives those who are alone into deep depression. What better way for Christian families to show the love of Christ on the celebration of His birth than to provide comfort and fellowship to those who most likely will be alone this Christmas?

In light of Jesus’ Matthew 25 mandate, as Christians we need to re-evaluate our giving habits this year and try to move a little closer to what Jesus had in mind.

________

Howard Dayton is CEO of Crown Financial Ministries.

Are conservatives and Christians becoming too narrow and selfish? Are we hypocritical skinflints, indifferent to the suffering of the needy?

The liberals say so. But is it true? Do conservatives and Christians really love their money more than they do the poor?

A new book by an expert on charity says: absolutely not. The real skinflints, he writes, are secular liberals.

Arthur Brooks, professor at Syracuse University, writes in his new book, titled WHO REALLY CARES, that he grew up in a liberal home and accepted one of the liberal political nostrums: that the political left “is compassionate and charitable toward the less fortunate, but the political right is oblivious to suffering.”

“If you had asked me a few years ago to sum up the character of American conservatives,” he writes, “I would have said they were hard-headed pragmatists who were willing to throw your grandmother out into the snow to preserve some weird ideal of self-reliance.”

But his own research forced him to change his mind. Religious conservatives give more, and do more, for the poor than anyone else. By contrast, liberals, who tend both to be irreligious and to believe that government can and should redistribute income, tend to be far stingier.

Brooks invites us to consider two people: one who goes to church every week and rejects the idea that it’s the government’s job to redistribute income. The second person never attends church and believes the government SHOULD reduce income differences. “Knowing only these [two] things,” Brooks writes, “the data tell us that the first person will be roughly twice as likely as the second to give money to charities in a given year, and will give away more than ONE HUNDRED TIMES as much money per year” — that’s right, ONE HUNDRED TIMES — and give it to both religious and non-religious causes.

This should be obvious when you think about it, because there are vastly different worldviews at work here. Christians are guided by revealed truth and the wisdom of the past — what’s often called the democracy of the dead. And we recognize original sin as the fundamental state of human nature, and so we are distrustful of big institutions. Moreover, Christians believe that they have a personal duty to help the poor, because the Bible commands it and because we understand that society’s problems are morally rooted and, thus, more likely to need moral solutions. So, we are involved in creating what Edmund Burke called the “little platoons” of society: organizations devoted to feeding the hungry, freeing slaves, and helping those in prison.

By contrast, the secular liberal rejects the idea of original sin. He believes that with the right education and enough money, the lot of humanity can be improved. So liberals believe that, with their superior wisdom, they can create utopia — just give them the power — which is why they believe in big-government solutions to society’s problems, solutions that we now know have done more harm than good.

This is why, the next time you hear someone berating conservative Christians for being skinflints and those “narrow-minded bigots,” use it as a double-edged opportunity: It’s the Christians, tell them, who are giving more than the non-Christians. And then explain why: It’s because we worship a God who tells us that we should “abide in faith, hope, and charity, these three — but the greatest of these is charity.”

________

Copyright (c) 2007 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

Trevor King, 78, the founder of the Westside Mission in Sydney, Australia, was delivering food to a destitute family when two men arrived to repossess their personal items. When one of the repo men allegedly started pushing the lady of the house around, King stepped forward. “This chap said, ‘Get out of the way, you silly old goat’ to Trevor,” homeowner Ted Ferguson said. “Trevor took him out with one punch.”

Trevor King was a featherweight boxing champion -- fifty years ago -- and described the scene a bit differently. “This fellow had a go at me so I inadvertently threw my right hand and he collided with it,” said King, who suffers from leukemia and a bad heart. When the second repo man saw his partner go down, he repeatedly punched King in the stomach, but when King didn’t even flinch, the man fled.

________

Sydney Morning Herald

Liberals DON’T WALK THE WALK when it comes to helping the poor, left-leaning columnist Nicholas Kristof confesses in a we-can-do-better column for the New York Times Sunday edition.

________

The only debate is whether conservatives give 30 percent more to charity than liberals, as Arthur Brooks, author of “Who Really Cares,” claims, or twice as much as liberals, as a study by Google indicates.

Kristof admits to being “unhappy with my findings,” echoing sentiments from the researcher Brooks:

“When I started doing research on charity,” Mr. Brooks said, “I expected to find that political liberals - who, I believed, genuinely cared more about others than conservatives did - would turn out to be the most privately charitable people. So when my early findings led me to the opposite conclusion, I assumed I had made some sort of technical error. I re-ran analyses. I got new data. Nothing worked. In the end, I had no option but to change my views.”

Other findings from the data:

• Conservatives are more likely to donate blood, and more likely to volunteer.

• If liberals and moderates donated blood as often as conservatives, the U.S. blood supply would increase by 45 percent.

• Conservative donations tend to support religious institutions, while liberal donations shade toward the arts and education (Kristof argues that the former is more likely to help the needy, citing research showing that donations to education disproportionately favor wealthy Americans).

• Conservatives give more to non-secular charities than liberals (when proportion of income is considered).

• The middle class gives less than the working poor.

• Individuals from European countries donate far less than Americans, though European governments give more humanitarian aid per capita than the U.S.

Of course, donations are important regardless of the donor’s political ideology. These studies are often little more than fun facts for friendly teasing between political rivals.

Sermon in series "We Are Gifted," #3. 1 Peter 4:10-11

THE GIFTS OF GIVING

===================

I. The smell of servanthood.

A. The odor in the sanctuary is from the homeless dinner.

B. The spiritual gift of giving is one of the most prominent.

II. What happens from the spiritual gift of giving.

A. Other people are built up. Eph 4:11-12

B. God is lifted up. 1 Pet 4:11

C. The helper is humbled.

III. Areas where the spiritual gift of giving is best seen.

A. Charity.

B. Hospitality.

C. Helplfulness.

IV. It's not just what you do, but how you do it.

A. Attitude matters.

B. Let God give you the strength. 1 Pet 4:11

V. It's not much of a gift unless you use it. Rom 12:7

The situation is ages old. We face beggars today just as the disciples did in the first century.

Walking down the street or pulling out of the grocery store parking lot, you’re confronted by a haggard figure, perhaps holding a sign, telling a familiar story about being homeless or hungry or needing to travel to a certain location or having a car out of gas.

In urban settings or rural, the specific contexts may differ, but the neediness and the opportunities do not.

A hand is outstretched before you. Do you put money in it or do you decline?

Most of us at that point begin to measure up the man or woman before us. Do they look authentically “down and out”? Do they look like an alcoholic or drug addict? Then the street smarts kick in. They will probably just spend it on alcohol. I’m probably just supporting their drug habit. If they put just as much energy into finding a job as begging for money, they wouldn’t be in this situation.

Assumptions and presumptions, not actual knowledge of the person, are thinly veiled justifications for not helping. They help us feel better about saying no.

What does Jesus say?

If you were designing a religious system for maximum ease, it wouldn’t be the Sermon on the Mount. It seems designed to make its adherents “get taken.” Somebody asks for my coat, and I give them my shirt too? Somebody asks for a mile, and I go with them two? Somebody hits me, and I offer them my other cheek? This isn’t even common sense. Jesus is asking us to put ourselves in some very vulnerable positions.

And in Matthew 5:42, He says: Give to the one who begs from you, and do not refuse the one who would borrow from you.

Immediately we begin thinking of caveats to explain that this doesn’t mean exactly what it says. And maybe some of those are right. For instance, if you know someone’s going to waste money on an addiction, not suspect they are, it’s probably wiser to give them another form of help -- a meal, a friendship -- in seeking to obey a pretty clear command that comes with no asterisks: “Give to the one who begs from you.”

Here’s what I think Jesus wants us to do, and our response to a beggar gives us the opportunity to do it:

1) Hold our money loosely. Only in the economy of self-justification is my frivolously spending $3 on a coffee deemed more virtuous than, by presumption, a beggar’s frivolity.

2) Trust Him with people’s sins. Maybe that person will squander what you give. It’s not our job to manage the expected sins of others. It’s our job to be faithful to God, obedient to His commands. Let us give, and let us let the Lord sort it out.

In one of his “Letters to an American Lady,” C.S. Lewis writes these pertinent words on giving to beggars:

“It will not bother me in the hour of death to reflect that I have been ‘had for a sucker’ by any number of impostors; but it would be a torment to know that one had refused even one person in need.”

No, it’s not street smart or common sense to give to those who ask of you, but it is wise. Very, very wise. It is wise to obey Matthew 5:42 with as few loopholes as you can attach to it because doing so says you obey God, not your suspicions, and you hold your money loosely because God is your God, not money. What you do with your money bears witness to what you worship.

I was had for a sucker not too long ago. I had reminded myself of Matthew 5:42 in deciding to give the money out, and I reminded myself of the verse after I realized it was a mistake. I should have helped in another way. Only God has 20/20 foresight.

But it wasn’t just Matthew 5:42 and the Sermon on the Mount’s ethos in general that got me. It was this:

I pictured myself as I truly was, apart from Christ, in the light of God’s holiness. Unclean, undesirable, unjustified. A beggar. Jesus could have taken one look at me and come up with infinite excuses not to help. In fact, because He is God, with the omniscience of being God, He didn’t have to presume or predict -- He knew that throughout my life, even after salvation, I would waste His grace like the prodigal moron.

And yet, unhesitatingly, eagerly, with all the love of Him who is love, He gave me no mere pittance but lavished on me the immeasurable riches of His kindness and mercy, united me to Himself in spirit, and guaranteed for me the inheritance owed Himself. Try being stingy and common-sensible with that reality crowding out your brain.

Comedian Dick Gregory tells a story from earlier in his life: “I made enough money shining shoes and carrying papers that I could go into the neighborhood bar and buy myself a hamburger, a coke, and a piece of chocolate cake. What a joy!” But, while he was there, an old wino struggled in and bought twenty-six cents worth of food. After he had consumed it, he told the owner that he had no money. The owner picked up a bottle from the counter and slashed the man across the head. He fell to the floor bleeding.

The owner proceeded to kick him until at last Gregory said, “Stop it! Stop it! I'll pay for it!” The old man looked up through bloodied lips and said bitterly, “Don't bother now, sonny; I've already paid for it.” As he staggered out the door, he turned to Gregory and said, “Thanks, sonny, but don't you understand it's too late now. Why didn't you pay for it before?”

In the United States, some areas of the country are much more generous with their money than others are. Mint.com came up with a graphic [1] that visually portrays the percentage that people give in various parts of the country. The darker states are those that give the most of their income to charity, and the lighter states give the least. There is quite a discrepancy - citizens of Utah give more than four times as much of their income compared to those in New Hampshire.

What accounts for the differences? The most obvious outlier is also the easiest to explain: Utah, with a 10.6% charitable giving rate, is far and away the most generous state in the union. It also has the highest proportion of members of the Church of Jesus Christ of Latter Day Saints in the union. (More than half the population self-identifies as Mormon, according to the Pew Forum on Religion & Public Life.) The church’s tithing requirement, in which members are expected to donate 10 percent of their income, goes a long way toward explaining Utah’s impressive generosity. The same goes for Idaho which also has a high Mormon population.

But what of the rest of the union? One correlation to consider is state taxes: Of the ten states with the highest tax rates, four are among the chintziest when it comes to charity. On the other hand, of the states with the lowest overall tax rates, only one hits the top ten when it comes to charitable giving. In other words, when it comes to generosity, there seems to be almost no linkage to state tax burden.

Another angle might be unionization: All but one of the most generous states also have right-to-work (anti-union) policies; Nine of the 10 least generous states don’t. Geography also seems to play a part: Eight of the 10 most generous states -- Maryland, Tennessee, South Carolina, Georgia, Alabama, Mississippi, Arkansas and Oklahoma -- are located south of the Mason-Dixon Line. All eight of the least generous were in the North.

Ultimately, though, Utah may give the best glimpse into the way that charity works in America. Early in 2012, Gallup released a poll ranking the most religious and least religious states in the union. Of the most religious, only two -- Louisiana and North Carolina -- were not among the most generous. Conversely, of the 10 least religious, five were among the least generous.

In other words, when it comes to giving to others, it looks like the shortest way to an American’s heart may be through the collection plate.

________

1.

A group called OckTV specializes in prank videos on YouTube. One of their pranks was actually very moving. They wanted to see if random strangers would share some of their food. Their results went as they expected in the beginning, but then they came across someone that shocked them.

With a companion with a secret video camera filming him, a clean-looking 20-something actor walks up to a guy eating a slice of pizza outside a pizzeria in New York.

“How are you doing, man? Is it OK if you could spare that slice for me, please?”

“No, man, I worked for this.” Then he calls the actor white trash, which surprises him, so he leaves.

Later the actor makes a second attempt at another pizzeria. He walks up to a guy who is sitting down eating, points to the pizza and asks the guy, “Can I please have a slice? I am very hungry.” The man, whose face is obscured for YouTube, says, “Sorry, but I can’t help you.” The actor responds, “Sorry for asking. Enjoy your slice,” and walks away.

On a third attempt, a different actor approaches young men at a pizzeria. [New Yorkers really like pizza.] “Excuse me, can I have an extra slice? I am hungry.” The guy says no and then curses at him. “Sorry for asking” the actor says as he turns away.

A few hours later, two members of OckTV approach a man who is sitting on the sidewalk with his head hung low, holding out a paper cup so people can put coins in. He is obviously a homeless beggar. They get his attention and hand him a pizza in a box. They say, “We ate a lot of slices. Do you want the rest?” He takes it and thanks them while they walk away.

Twenty minutes later a third participant walks up to the homeless man and sits on the sidewalk next to him. “I’m really hungry. It’s hard out there, man. Do you have an extra slice in there?” The homeless man nods yes and hands him the whole box. They chat while they each eat a slice. When he is done, the actor shakes his hand, thanks him very much, and takes a bill out of his wallet and puts it on the sidewalk next to the man. He tells him, “Being so generous to me, I want to give you a nice little tip. God bless you.” The homeless man covers his eyes and starts to cry.

It makes you wonder who Jesus was in this episode, doesn’t it?

The Parable of the Unjust Steward, also known as the Parable of the Dishonest Manager, appears only in Luke 16:1-13, and is arguably the most controversial of all of Jesus’s parables. The story revolves around a rich man who calls his steward to account for poor management of his estate.

Faced with losing his position, yet unwilling to make a living as a laborer or through begging, the steward decides instead to summon his master’s debtors one by one. After asking each of them what they owe, he then acquits a large portion of their debts so as to ingratiate himself towards them ahead of his impending dismissal.

Then comes the confusing part. The steward now has a track record of undermining his master’s financial interests. But when the master discovers everything that has taken place, rather than become angry at the steward, he praises him instead:

The master commended the dishonest steward for his prudence; for the sons of this world are wiser in their own generation than the sons of light. And I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations. (Lk 16:8-9)

What’s going on here? The conclusion of the parable is startling, but that shouldn’t come as a surprise. As He so often does, Jesus is using a story to grab our attention and shake us out of our complacency. With that in mind, several things can be said about the proper interpretation of the passage.

To begin with, we should notice that the master praises the unjust steward not for his dishonesty but for his prudence. Indeed, Jesus goes out of His way to clarify that those who are dishonest in small things will be dishonest in great things (v. 10), and He directly cautions against those who serve mammon over God (v. 13). Clearly, then, the steward in question is not being held up as a paragon of virtue; he may in fact be in grave spiritual danger.

Nevertheless, while the moral conduct of the steward leaves something to be desired, the urgency with which he faces his predicament is admirable. In this sense, Jesus is employing what we might call an a fortiori argument: if even this unjust steward is willing to go to extreme lengths to save his livelihood, how much more so should Christians be willing to go to extreme lengths to save their souls.

Jesus is expressing His frustration at the fact that the sons of this world often seem to show more resolve and acumen in tending to their worldly problems than Christians do in tending to their spiritual problems. And so, despite his many flaws, the unjust steward reacts to his plight in a manner which Christians should learn from. For one thing, the steward knows he is in a crisis, and he never tries to pretend otherwise; Jesus is reminding His listeners that they too must recognize the spiritual crisis of sin which they find themselves in. Additionally, the steward is honest about his weakness: “I am not strong enough to dig, and I am ashamed to beg” (v. 3). Once again, he acknowledges the reality in front of him, just as Christians need to admit their own frailties and their total dependence on divine grace.

Finally, the unjust steward acts, and he does so decisively. Realizing his “judgment day” is drawing near, he wastes no time in using his master’s beneficence to get himself out of the hole in which he finds themself. Here, too, he shines forth as an unlikely but legitimate role model for Christians to follow. Just as the dishonest steward recognizes his dire straits and moves with great urgency to set things right, likewise Christians are called to acknowledge their sinful state and reject all spiritual complacency.

There’s one more key to unlocking this parable, and it comes in verse 9: “I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails they may receive you into the eternal habitations.” In this verse, the worldly prudence of the steward becomes a model for Christian almsgiving. Readily appreciating the fleeting nature of human wealth, Jesus exhorts His followers to use their money for an eternal investment instead.

Like the unjust steward, we ought to acknowledge the spiritual crisis in which we find ourselves, and we must recognize that our salvation is not assured. Viewed from this perspective, making donations to the poor becomes not just one nice deed among many, but an essential part of our sanctification. We need to give alms so that on judgment day the poor whom we helped in this life-the very poor in whom Christ Himself resides (see Mt 25:30-40) -- will advocate for our entrance into the life to come.

The central lesson of the Parable of the Unjust Steward, it seems, is that we need to take our eternal salvation seriously -- and almsgiving is an integral part of that process.

________

Clement Harrold is a graduate student in theology at the University of Notre Dame.

Clarence Odbody was an angel sent to earth to earn his wings by being the guardian angel of George Bailey. George was despondent over his bank being on the verge of failure and decided to end his life. But Clarence saved George by showing him the good he had accomplished in the lives of those in Bedford Falls, his hometown.

When George reunited with his family on Christmas Eve, and after the bank had been saved through generous donations from those who appreciated him, a bell on the Christmas tree rings. George’s daughter, ZuZu, says to her father, “Look, Daddy. Teacher says every time a bell rings, an angel gets his wings.” George then looks toward heaven with a grateful, “Attaboy, Clarence!” Who doesn’t shed a tear at that fabulous scene at the end of the perennial Christmas classic, “It’s a Wonderful Life?”

The bell in It’s a Wonderful Life was a brilliant device because bells are such a part of the holiday season. We hear church bells ringing, Salvation Army workers ringing their handbells as they receive donations, and -- if we’re fortunate -- we get to hear the jingle bells on the harness of a horse as it plows through a snowy wonderland.

The bell that rang when Clarence Odbody got his wings was a sign that he had done a good deed -- saving George Bailey. But in another sense, it was recognition of all the good deeds that George Bailey had done for others. He had given up his dream of traveling the world to stay in Bedford Falls after his father died suddenly. And he treated his savings and loan customers like they were family. George Bailey learned a powerful lesson -- that doing good for others is part of the Christmas spirit. And he was reminded of this when he heard that little bell ring.

This should be a reminder to us all that Christmas includes the theme of doing good for others, just as others -- especially God -- have done for us.

Spirit of God, Spirit of Good

Christmas is the perfect time to jingle some bells of our own and demonstrate God’s grace toward the world by touching the lives of others. Don’t forget: We are saved “by grace ... through faith.... For good works, which God prepared beforehand that we should walk in them” (Ephesians 2:8-10). Christmas represents the greatest good work by God for mankind -- sending His Son, Jesus Christ, into the world for our salvation.

In December 1891 a Salvation Army worker named Joseph McFee had an idea: He wanted to provide a free Christmas dinner to poor residents of the San Francisco Bay area. As he prayed, images from his days as a sailor came to mind. In Liverpool, England, he remembered a large pot being set up on the dock to receive donations for the poor from incoming sailors. So McFee asked city officials for permission to hang a crab pot at the Oakland ferry landing -- a place where donations for the poor could be placed. And it worked! He raised enough money to feed a thousand hungry souls. That crab pot has since turned into the red kettles that appear every Christmas in 120 countries around the world, all for the same purpose as McFee’s: to help the needy at the most generous season of the year.

The Salvation Army is, of course, a Christian charitable ministry. Where the Spirit of God is, the spirit of good is not far behind.

Christmas Bells

The composer of the song “Jingle Bells” (James Lord Pierpont, 1850), meant for “jingle” to be interpreted as an imperative verb, as in “jingle your bells.” It was common in his day for horse harnesses to be fitted with bells so that horse-drawn sleighs, which make little noise in the snow, could be heard as they approached a blind intersection, avoiding a crash.

Just as bells announce an approaching sleigh, we should consider letting our works announce the reality of Jesus Christ in our lives this Christmas. Ask God to show you someone you can bless with a gift of kindness -- whether a material gift, a meal, an invitation, a kind word, or another form of blessing. You won’t win a set of angel wings if you do, but you will be blessed as you bless others (1 Peter 3:9).

________

David Jeremiah is the founder and host of Turning Point for God and senior pastor of Shadow Mountain Community Church in El Cajon, California.

Luke 14:1–24 — The Sabbath and the Supper « Leader information shown in this fashion »

A. The Man Cured of Dropsy, Luke 14:1–6 (NKJV): 1 Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely. 2 And behold, there was a certain man before Him who had dropsy A. 3 And Jesus, answering, spoke to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath?” 4 But they kept silent. And He took him and healed him, and let him go. 5 Then He answered them, saying, “Which of you, having a donkey B or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” 6 And they could not answer Him regarding these things.

1. Notes:

a. A. – Gk. hydropikos, where organs of body fill with fluid

b. B. – instead of honos, “donkey” many ancient manuscripts have huios, “son” — donkey seems to fit the context better

2. Jesus is invited to a dinner (note: a breaking of bread!) at the home of a ruler « (either a member of Sanhedrin and, or a leading member) » of the Pharisees; what ongoing dispute between Jesus and the Pharisees was in focus here? « — the Sabbath observance »

3. how was this evident? « — the close scrutiny of the Pharisees »

4. Who seems to have taken the initiative in bringing this dispute to a head? … in what three ways?

a. « Jesus »

(A) « He asked the question first; yet, note the “answering” as though the problem had already been posed to Him »

(B) « He carried out the healing of the man with dropsy; this man being present may have been a trap they had set »

(C) « He challenged their position by a further question »

5. what two responses were made to this initiative?

a. « silence to the first question; the rabbinic tradition did not allow healing unless the life were threatened; however, the Mosaic law contained no such injunction »

b. « could not answer the second question; the implication being that deeds of mercy are proper activity for the Sabbath »

B. A Lesson on Humility, Luke 14:7–11 (NKJV): 7 So He told a parable to those who were invited, when He noted how they chose the best places A, saying to them: 8 “When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honourable than you be invited by him; 9 and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place B. 10 But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you. 11 For whoever exalts himself will be humbled, and he who humbles himself will be exalted.”

1. Notes:

a. A. (also verse 8)– Gk. protoklisia, the first (most honourable) reclining-places; those nearest the host; corresponding to the English “head table”

b. B. – Gk eschaton topon, the last place; corresponds to our “to the end of the line”

2. “those who chose out for themselves” — there seems to have been something of a mad scramble for these best places — what quality is thereby evidenced in them (compare John 12:42–43)? … can this occur in the church? « — to gain honour from and among men; … yes, consider Diotrephes, 3 John 1:9 »

3. Is there any tie in of thought here with the verse we looked at last week,

a. Luke 13:30? « — may have the same idea, although it is more likely to refer to the Jews (the “first”) and the Gentiles (the “last”) who have their positions reversed »

b. … what about Mark 9:35? « — is the same idea of the way to honour is by humility and service »

c. … what does 1 Peter 5:6 add? « — the timing of exaltation of the deserving is under God’s control »

4. By His statement, to what did Jesus bear witness (see Proverbs 25:6-7) « — to the authority of the book of Proverbs, and, to the third section of the Scriptures, the Kethubhim or writings as well as the more highly regarded Torah (law) & Nebi’im (prophets) »

C. A Lesson on True Charity, Luke 14:12–14 (NKJV) 12 Then He also said to him who invited Him, “When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. 13 But when you give a feast, invite the poor, the maimed, the lame, the blind. 14 And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just A.”

1. A. – Gk. dikaios, just, especially in the eyes of God; righteous

2. what is the mark of benevolence illustrated here? « — that you give without thought of something in return? »

3. even if you were to follow literally Christ’s teaching in these words, what are some ways you might contravene their spirit? — Matthew 6:2 « — you do it looking for praise »

4. John 5:25 and 29 tells about the general resurrection of the dead in two groups; the first to the resurrection of life, the second to the resurrection of condemnation; is this passage teaching how to get into the first group? … or what? « — no, this is instruction for those who are righteous headed for the resurrection of life and its rewards; … so, what constitutes the kind of hospitality Christians are to be? (Romans 12:19, 1 Peter 4:9, etc) »

D. The Ungrateful Invitees, 14:15–24 (NKJV): 15 Now when one of those who sat at the table with Him heard these things, he said to Him, “Blessed is he who shall eat bread in the kingdom of God!” 16 Then He said to him, “A certain man gave a great supper and invited many, 17 and sent his servant at supper time to say to those who were invited A, ‘Come, for all things are now ready.’ 18 But they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I am going to test them. I ask you to have me excused.’ 20 Still another said, ‘I have married a wife, and therefore I cannot come.’ 21 So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, ‘Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the blind.’ 22 “And the servant said, ‘Master, it is done as you commanded, and still there is room.’ 23 Then the master said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24 For I say to you that none of those men who were invited shall taste my supper.’”

1. Note: A. – “who had been invited,” ie., previously

2. this parable responds to a statement by someone present; the context interprets to us the its intent; … what is that? « — it has reference to those who would attend the “breaking of bread” at the Sabbath (rest) in the kingdom of God … but Jesus goes beyond this to a great banquet; see Revelation 19:9 »

3. so, the gracious invitations of the man correspond to what? « — the invitation of God to His heavenly kingdom »

4. in what way does this parable challenge the statement of the man? « — his implicit assumption that he would be there, but the parable questions just how many were ready to respond »

5. the invitation was given (no negative RSVP’s appear to have been received), the preparations were made, and the servant (bond-slave) … see example in Esther 5:8, 6:14);

a. what was the servant’s message? « — “Dinner’s served!” »

b. did they have the excuse of now warning? « — No »

c. so why were their excuses (”made as one”) invalid?

(A) the land — « you really bought the land without looking? »

(B) the oxen — « what is the point in testing after buying? … did he not examine them at the purchase; why now? »

(C) the wife — « was the wedding that sudden? … taking on new obligations does not release one from the old »

6. where have you seen before the classes of people used as the replacements for the ungrateful invitees? « — see verse 13 »

7. what does verse 22 tell us about the character of the invitation of God into His heavenly kingdom? « — genuine and wide … the first invitation was by Moses & the prophets; the second by Jesus Christ, the apostles, & the church (not here recorded as done) »

8. does “compel” imply force? … or what? « — a single slave could not very well exert physical force; but his proclamation of the message must be compelling (the verb includes the idea of meeting a necessity, an essential obligation »

9. do the homeowner, drover or groom get a second chance? « – No »

The Junior Sunday School Teacher asked her eight eager 10-year-olds if they would give $1,000,000 to the missionaries.

"YES!" they all screamed!!

"Would you give $1,000?" Again they shouted "YES!"

"How about $100?" "Oh, YES we would!" they all agreed!!

"Would you give just a dollar to the missionaries?" she asked.

The boys exclaimed "YES!" just as before except for Johnnie.

"Johnnie," the teacher said as she noticed the boy clutching his pocket, "why didn't you say 'YES' this time?"

"Well," he stammered, "I HAVE a dollar."

A number of years ago, in a series of meetings in Boston, I was

preaching in Tremont Temple to a large assembly on "dealing kindly and

truly with Christ." At the close of the sermon I asked all who would

undertake to do it as they understood kind treatment, to rise up, when

nearly every one sitting rose to their feet.

I then asked all who had not been able to get seats, and had been

standing during the services, to raise up their right hand, and nearly

all who were standing raised up their hands. Among them was a stranger

from Washington Territory, who raised his hand. This brought his

promises to God for the last ten years vividly to his mind.

He sent to me at the close, asking if I would see a stranger at my

room the next day.

When I met him he said:

"Ten years ago I promised the Lord, if I was prospered in business,

I would give liberally to the cause of missions. I have been

prospered, and have not fulfilled my vow. But last night, by raising

my hand in your meeting, I promised to be true to Christ, and dare not

violate my promise any longer.

"How much do you mean to give?" I asked.

"Not less than three thousand dollars," he replied.

I took him to our mission rooms, where he gave his check for eight

hundred dollars, and took our missionary, Lyman Jewett, to support,

then opened a correspondence with him in the foreign field. The next

year he sent ten hundred dollars to Brother Jewett. I learn he has

since left quite a tract of land and a considerable sum of money with

the Foreign Mission Board. All this can be traced to that simple act

of raising his hand in that meeting.

It was a simple measure, adopted to get men to commit themselves to

do what they believed was right. The act of raising his hand had no

merit in itself, but to induce an immediate action. For ten years he

had prayed over this question, and promised that some time he would do

it, but was never ready to act. Now he had pledged, and must perform.

I have found a multitude during the last fifty years in the same

condition as this man, needing something like this to bring them to a

decision, and enable them to take a stand for Christ and his cause. I

think I have been thanked a thousand times for taking some such

expression, helping hesitating individuals to a decision, although

they were often displeased with it at first, yet thanked me for it

afterwards.

And yet we need great wisdom in leading men to Christ to use the

best measures (as they may be called) to secure the object. I think it

well sometimes to ask inquirers to meet Christians in another room, to

stop after meeting for conversation, or something of the kind, without

adopting any set of measures. Let the occasion and circumstances

suggest their own measures, or none at all, according to the judgment

of the person conducting the services. I find "a diversity of

operations" even by the Holy Spirit. Do the best we can, we shall no

doubt make more or less mistakes. But let us be as careful of each

other as we can. Perhaps this incident will do some persons good. --

A. B. Earle, From: "Incidents Used ... In His Meetings," published in

1888

AN ASS once carried through the streets of a city a famous wooden

Image, to be placed in one of its Temples. As he passed along, the

crowd made lowly prostration before the Image. The Ass, thinking that

they bowed their heads in token of respect for himself, bristled up

with pride, gave himself airs, and refused to move another step. The

driver, seeing him thus stop, laid his whip lustily about his

shoulders and said, "O you perverse dull-head! it is not yet come to

this, that men pay worship to an Ass."

They are not wise who give to themselves the credit due to others.

Indeed, when the world gives praise to Christians, they should not

feel proud. Instead, they should return that praise to the real

source of their accomplishments and good deeds: God!