god of unnatural cruelty

hello i name is paul statchen
i give you permission to tell me who i am and what to do.
you are forgiven.

a life about money is blasphemy of the spirit

is that why they say time is money?

todays research…
do money worshipers tell you who you are and then tell you what to do?

hmmmm wonder what you gonna do next?

yet you prolly gonna read this whole website… why?

can you help yourself?

do money addicts get of on “controlling and owning others”?

is the internet part of molech worship?

is all money digital and markets use the internet?

are drugs part of molech worship?

is music part of molech worship ?

and lastly is money part of molech worship?

is money a religon.. the religion of the world?

have you been kind to me for talking about it? is that part of molech worship?

can anybody ever talk about it? if you are being sacrificed?

worship molech/moloch/milcom/tophet/jezebaal/el/ashtoreth/satan or die…?

americans “expect” you to worship money? and money only?

all of america is about worshiping false gods(gods of unnatural cruelty)

everyone in america worships money! and the whole world with them!



the exercise of the intellect at the expense of the emotions.

is he talking about the god of money?


everybody is “setup” in money!

(What is the root of all evil?) Many people of color believe that if you have money, you can do anything and everything. You cannot. Other people believe that if you don’t have money, you cannot do anything. They’re also wrong. Money is only the visible effect that shows what is going on in your mind. The richer, stronger, clearer your thoughts, the greater your supply of currency. Money doesn’t only show up as dollar bills or coins; People you can call on, resources you can draw from, thoughts and attitudes, These are also money. What you yield in your physical life is a result of how you THINK. You are your own money. Money is my own natural energy field. Your thoughts, words, feelings and actions determine your own wealth. The quickest way to make money appear is to love yourself, respect yourself, put yourself to work. I am money. Money is me.
I read a book that said that money is power, which is corruption, Destruction is its one and only function. But where we live it seem you’ve got to die to be king, So we supply to the fiends, ‘Cuz see the answer’s defy the means. Politics is war without guns, War is politics with guns, Know what I mean? You better get one. The cash maked us equal, Babylon can’t fool the people, It’s hidden in the symbol of the evil.
We’re at the end of the world boyy, With no sight and no direction, They passin’ gun laws so we can’t have no protection. It don’t even matter who win the ’96 election, ‘Cause it’s already planned and every man’ll be effected. I’m a real nigga, but not the type to spend my life in prison, I don’t believe in no gods and no form of religion. My way of livin’ is based on pure reality, Far much more than just a crack sellin’ mentality. I sharpen my brain, Karate keep my body trained. I think of my brother and how the crack tighened the veins in his arms, Wish I could take the stress off my moms, ‘Cuz she harmless y’all, She don’t deserve no part of this.
What is the root of all evil? Money is the root of all evil. From the pyramids to the eagle, Check your dolla bill boy there it is, Money is the root of all evil, Period. What is the root of all evil? Money is the root of all evil. From the pyramids to the eagle, Check your dolla bill boy there it is, Money is the root of all evil.
Picture this illegal rock crackin’, Make sure it’s dry before you try and bag it, This is when the iron start jumpin’ out of jackets and You plot like a death plot, the plot thickens, Chicken heads in the paking lot sparkin’ chocolate. You take your place in the mix, Dominos trix, Crazy ’bout them New York Knicks, It’s like a New Port fix. You caught six fiends jones’n right off the fact, One grabs his dome when he smokes crack, Stood back. And began to scream, Swingin’ his fists up at the wind, Gave a devil his grin, He fell dead with his eyes open. Involuntary homocide, he died hope’in’ for a blessin’, Murdered by his obsession.
(Yo) You could use your forty as a weapon, A little bit of gas ignite fire underneath the heavens, That could reach around the universe, Purify the Earth, Dollar bill on the reverse side, See what is it worth. It seem the number thirteen is a curse if you accept it, It’s thirteen letters in Annuit Coeptis, Thirteen rows of granite, rocks on the pyramid of Giza, Thirteen stars above the eagle, Holdin’ thirteen fig leaves and thirteen arrows, Thirteen berries on the branch, And one pharaoh, Watchin’ YOU with the all-eye-seein’, Announcin’ the beginnin’ of the end, Of ALL human beings…
(What it is) What is the root of all evil? Money is the root of all evil. From the pyramids to the eagle, Check your dolla bill boy there it is. Money is the root of all evil, Period. What is the root of all evil? Money is the root of all evil. From the pyramids to the eagle, Check your dolla bill boy there it is. Money is the root of all evil. Period.

Dead Prez – The Root of All Evil

The Chemical Brothers – Let Forever Be


slavery is part of molech…


prison slaves

sex slaves

Bonded slaves

Bridal slaves

Food chain slaves

all the “children” are brought up under what god?

History of money worship

the land of worshiping money?


Molech; Moloch
/ Our Library / Encyclopedias / International Standard Bible Encyclopedia / Molech; Moloch
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Mole Moli

mo’-lek, mo’-lok (ha-molekh, always with the article, except in 1 Kings 11:7; Septuagint ho Moloch, sometimes also Molchom, Melchol; Vulgate (Jerome’s Latin Bible, 390-405 A.D.) Moloch):

1. The Name

2. The Worship in Old Testament History

3. The Worship in the Prophets

4. Nature of the Worship

5. Origin and Extent of the Worship


1. The Name:

The name of a heathen divinity whose worship figures largely in the later history of the kingdom of Judah. As the national god of the Ammonites, he is known as “Milcom” (1 Kings 11:5,7), or “Malcam” (“Malcan” is an alternative reading in 2 Samuel 12:30,31; compare Jeremiah 49:1,3; Zec 1:5, where the Revised Version margin reads “their king”). The use of basileus, and archon, as a translation of the name by the Septuagint suggests that it may have been originally the Hebrew word for “king,” melekh. Molech is obtained from melekh by the substitution of the vowel points of Hebrew bosheth, signifying “shame.” From the obscure and difficult passage, Amos 5:26, the Revised Version (British and American) has removed “your Moloch” and given “your king,” but Septuagint had here translated “Moloch,” and from the Septuagint it found its way into the Ac (7:43), the only occurrence of the name in the New Testament.

2. The Worship in Old Testament History:

In the Levitical ordinances delivered to the Israelites by Moses there are stern prohibitions of Molech-worship (Leviticus 18:21; 20:2-5). Parallel to these prohibitions, although the name of the god is not mentioned, are those of the Deuteronomic Code where the abominations of the Canaanites are forbidden, and the burning of their sons and daughters in the fire (to Molech) is condemned as the climax of their wickedness (Deuteronomy 12:31; 18:10-13). The references to Malcam, and to David’s causing the inhabitants of Rabbath Ammon to pass through the brick kiln (2 Samuel 12:30,31), are not sufficiently clear to found upon, because of the uncertainty of the readings. Solomon, under the influence of his idolatrous wives, built high places for Chemosh, the abomination of Moab, and for Milcom, the abomination of the children of Ammon. See CHEMOSH. Because of this apostasy it was intimated by the prophet Ahijah, that the kingdom was to be rent out of the hand of Solomon, and ten tribes given to Jeroboam (1 Kings 11:31-33). These high places survived to the time of Josiah, who, among his other works of religious reformation, destroyed and defiled them, filling their places with the bones of men (2 Kings 23:12-14). Molech-worship had evidently received a great impulse from Ahaz, who, like Ahab of Israel, was a supporter of foreign religions (2 Kings 16:12). He also “made his son to pass through the fire, according to the abominations of the nations, whom Yahweh cast out from before the children of Israel” (2 Kings 16:3). His grandson Manasseh, so far from following in the footsteps of his father Hezekiah, who had made great reforms in the worship, reared altars for Baal, and besides other abominations which he practiced, made his son to pass through the fire (2 Kings 21:6). The chief site of this worship, of which Ahaz and Manasseh were the promoters, was Topheth in the Valley of Hinnom, or, as it is also called, the Valley of the Children, or of the Son of Hinnom, lying to the Southwest of Jerusalem (see GEHENNA). Of Josiah’s reformation it is said that “he defiled Topheth …. that no man might make his son or his daughter to pass through the fire to Molech” (2 Kings 23:10).

3. The Worship in the Prophets:

Even Josiah’s thorough reformation failed to extirpate the Molech-worship, and it revived and continued till the destruction of Jerusalem, as we learn from the prophets of the time. From the beginning, the prophets maintained against it a loud and persistent protest. The testimony of Amos (1:15; 5:26) is ambiguous, but most of the ancient versions for malkam, “their king,” in the former passage, read milkom, the national god of Ammon (see Davidson, in the place cited.). Isaiah was acquainted with Topheth and its abominations (Isaiah 30:33; 57:5). Over against his beautiful and lofty description of spiritual religion, Micah sets the exaggerated zeal of those who ask in the spirit of the Molech-worshipper:

“Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” (Micah 6:6). That Molech-worship had increased in the interval may account for the frequency and the clearness of the references to it in tile later Prophets. In Jeremiah we find the passing of sons and daughters through the fire to Molech associated with the building of “the high places of Baal, which are in the Valley of the Son of Hinnom” (32:35; compare 7:31; 19:5). In his oracle against the children of Ammon, the same prophet, denouncing evil against their land, predicts (almost in the very words of Amos above) that Malcam shall go into captivity, his priests and his princes together (Jeremiah 49:1,3). Ezekiel, speaking to the exiles in Babylon, refers to the practice of causing children to pass through the fire to heathen divinities as long established, and proclaims the wrath of God against it (Ezekiel 16:20; 20:26,31; 23:37). That this prophet regarded the practice as among the “statutes that were not good, and ordinances wherein they should not live” (Ezekiel 20:25) given by God to His people, by way of deception and judicial punishment, as some hold, is highly improbable and inconsistent with the whole prophetic attitude toward it. Zephaniah, who prophesied to the men who saw the overthrow of the kingdom of Judah, denounces God’s judgments upon the worshippers of false gods (Zec 1:5 f). He does not directly charge his countrymen with having forsaken Yahweh for Malcam, but blames them, because worshipping Him they also swear to Malcam, like those Assyrian colonists in Samaria who feared Yahweh and served their own gods, or like those of whom Ezekiel elsewhere speaks who, the same day on which they had slain their children to their idols, entered the sanctuary of Yahweh to profane it (Ezekiel 23:39). The captivity in Babylon put an end to Molech-worship, since it weaned the people from all their idolatries. We do not hear of it in the post-exilic Prophets, and, in the great historical psalm of Israel’s rebelliousness and God’s deliverances (Psalms 106), it is only referred to in retrospect (Psalms 106:37,38).

4. The Nature of the Worship:

When we come to consider the nature of this worship it is remarkable how few details are given regarding it in Scripture. The place where it was practiced from the days of Ahaz and Manasseh was the Valley of Hinnom where Topheth stood, a huge altar-pyre for the burning of the sacrificial victims. There is no evidence connecting the worship with the temple in Jerusalem. Ezekiel’s vision of sun-worshippers in the temple is purely ideal (Ezekiel 8). A priesthood is spoken of as attached to the services (Jeremiah 49:3; compare Zechariah 1:4,5). The victims offered to the divinity were not burnt alive, but were killed as sacrifices, and then presented as burnt offerings. “To pass through the fire” has been taken to mean a lustration or purification of the child by fire, not involving death. But the prophets clearly speak of slaughter and sacrifice, and of high places built to burn the children in the fire as burnt offerings (Jeremiah 19:5; Ezekiel 16:20,21).

The popular conception, molded for English readers largely by Milton’s “Moloch, horrid king” as described in Paradise Lost, Book I, is derived from the accounts given in late Latin and Greek writers, especially the account which Diodorus Siculus gives in his History of the Carthaginian Kronos or Moloch. The image of Moloch was a human figure with a bull’s head and outstretched arms, ready to receive the children destined for sacrifice. The image of metal was heated red hot by a fire kindled within, and the children laid on its arms rolled off into the fiery pit below. In order to drown the cries of the victims, flutes were played, and drums were beaten; and mothers stood by without tears or sobs, to give the impression of the voluntary character of the offering (see Rawlinson’s Phoenicia, 113, for fuller details).

On the question of the origin of this worship there is great variety of views. Of a non-Sem origin there is no evidence; and there is no trace of human sacrifices in the old Babylonian religion. That it prevailed widely among Semitic peoples is clear.

5. Origin and Extent of the Worship:

While Milcom or Malcam is peculiarly the national god of the Ammonites, as is Chemosh of the Moabites, the name Molech or Melech was recognized among the Phoenicians, the Philistines, the Arameans, and other Semitic peoples, as a name for the divinity they worshipped from a very early time. That it was common among the Canaanites when the Israelites entered the land is evident from the fact that it was among the abominations from which they were to keep themselves free. That it was identical at first with the worship of Yahweh, or that the prophets and the best men of the nation ever regarded it as the national worship of Israel, is a modern theory which does not appear to the present writer to have been substantiated. It has been inferred from Abraham’s readiness to offer up Isaac at the command of God, from the story of Jephthah and his daughter, and even from the sacrifice of Hiel the Bethelite (1 Kings 16:34), that human sacrifice to Yahweh was an original custom in Israel, and that therefore the God of Israel was no other than Moloch, or at all events a deity of similar character. But these incidents are surely too slender a foundation to support such a theory. “The fundamental idea of the heathen rite was the same as that which lay at the foundation of Hebrew ordinance:

the best to God; but by presenting to us this story of the offering of Isaac, and by presenting it in this precise form, the writer simply teaches the truth, taught by all the prophets, that to obey is better than sacrifice–in other words that the God worshipped in Abraham’s time was a God who did not delight in destroying life, but in saving and sanctifying it” (Robertson, Early Religion of Israel, 254). While there is no ground for identifying Yahweh with Moloch, there are good grounds for seeing a community of origin between Moloch and Baal. The name, the worship, and the general characteristics are so similar that it is natural to assign them a common place of origin in Phoenicia. The fact that Moloch-worship reached the climax of its abominable cruelty in the Phoenician colonies of which Carthage was the center shows that it had found among that people a soil suited to its peculiar genius.


Wolf Baudissin, “Moloch” in PRE3; G. F. Moore, “Moloch” in EB; Robertson, Early Religion of Israel, 241-65; Robertson Smith, Religion of the Semites, 352; Buchanan Gray, Hebrew Proper Names, 138.

T. Nicol.

Moloch Molech / Milcom / Malcham

Meaning: king

the name of the national god of the Ammonites, to whom children were sacrificed by fire

He was the consuming and destroying and also at the same time the purifying fire. In Amos 5:26, “your Moloch” of the Authorized Version is “your king” in the Revised Version (compare Acts 7:43). Solomon (1 Kings 11:7) erected a high place for this idol on the Mount of Olives, and from that time till the days of Josiah his worship continued (2 Kings 23:10,13). In the days of Jehoahaz it was partially restored, but after the Captivity wholly disappeared. He is also called Molech (Lev. 18:21; 20:2-5, etc.), Milcom (1 Kings 11:5, 33, etc.), and Malcham (Zeph. 1:5). This god became Chemosh among the Moabites.

Author of above: Matthew G. Easton.
One of the places that Moloch was worshipped was in Tophet, “in the valley of the son of Hinnom, very near Jerusalem, where the image of Moloch (that god of unnatural cruelty, as others were of unnatural uncleanness) was kept, to which some sacrificed their children, burning them in the fire, others dedicated them, making them to pass through the fire (2 Kings 23:10), labouring in the very fire, Habbukah 2:13. It is supposed to have been called Tophet from toph, a drum, because they beat drums at the burning of the children, that their shrieks might not be heard.


Lord of TIME Carrying a sickle, an ear of corn [seeding]. Dragon Snake coiling or spiralling DNA. Omega= the End. Wings= return to higher levels of consciousness above clouds, six pointed wheel spokes of Saturn or Satan and the wheel of TIME.

If these defiler Satan worshiper’s of hate were to get control of Israel and were successful in making Israel the world capital it would likely see itself as the Light of El Baal.. Ouranos (Uranus) was disgusted with his children, the Hecatonchires, so he hid them away somewhere in Gaia (mother Earth). Angered by this, she asked her children the Titans to punish their father. Only Kronos (Cronus) was willing to do so. Kronos castrated his father with a sickle from Gaia. Hence the ‘sickle’.
Recommence ancient Kabalists [Ka-Baal-a] Abomination practices of Saturn, Baál or Molech worshiping, troll scour the earth, seeking, sacrificing, harvesting the worlds children for their degenerate God, Gog “Prince of Darkness”, consume infant pineal glands (inside the brain) in the hope to extend their lives just like they did in the Shamanistic Satanist Pharaisites Biblical days, Kabalism/Cabalism is identical to Satanism.Christ even warns us even today!

Baalim Ba’al of the Covenant – Baal-worship prevailing in Israel (Judges viii. 33), and particularly in Shechem (Judges ix. 4). “Ba’al” is the equivalent “El-berith” (Judges ix. 46, R. V.) to mean “the God of the Covenant”. B’nai B’rith means “Sons of the Covenant”, ‘Sons of Satan’s Covenant ‘ or ‘Sons of Saturn’s Covenant’.
Ba’al of the Covenant: Molech/Molech/Moloch/Malik, the Abomination of the Children of Ammon (Amon) Molech, whose name derived from Melech “king” and Bosheth, “shame”, was one of the deities worshipped by the idolatrous Israelites, “Abominations of the children”, “Ba’al Moloch G_d of the Covenant “..

Baal-berith was also worshiped in the shape of a fly, sick cultists carried images of Baal flies in their side pockets, often seen kissing it ‘kiss of death’ from time to time. Called Baal-berith because said cultists have a devotional covenant with it and unwilling to part with it.

Lord of the Flies 1 Kings 11:7 Referrers to Ba’al as “the abomination of the children of Ammon “(Baal Mammon) the primary means of worshipping him was child sacrifice or to pass through the fire, cremations of care”.

Solomon built a temple to this Ba’al Moloch God of the Covenant who has often been identified with Milcom, the god of the Ammonites and also identified with Baal of the Covenant and as a sun or fire god, he is also identified with the Assyrian/Babylonian “Malik”, and at Palmyra “Malach-bel”. Moloch and is identified with Baal Hammon in Carthaginian religion worship of Satan/Saturn.

Demon (Greek daimōn = deity) is the original designation for a God – later a being halfway between gods and humans –
who can have a good or evil influence on human fate and cosmic processes. The Greek philosophers deemed it to be the divine aspect or the divine voice in a human being (daimōnion). Demons are characterised by their unpredictable, moody nature, and often seize humans’ spiritual powers. The bible describes them exclusively as evil spirits – fallen angels who represent a force against the power of God. Demons are often crucial figures in later sagas, and appear as superhuman beings.



Baal, Ashtoreth and Molech – God’s Old Testament rivals
POSTED: 01/11/07, 12:01 AM PST | 0 COMMENTS
That the Hebrew God is the best known of all gods worshiped in the world today needs no explanation. The Jews, the Christians and the Muslims, among others, all accord the ancient Hebrew God their devotion. Whatever else those three faiths might say, they would agree with Psalm 95:3, that “The Lord is a great God and a great king above all gods.”

But God is not and has not been without his rivals, even in antiquity. Even in the pages of the Hebrew Bible, there were many alternatives to the Lord God of Israel, and in this article we will consider three of the now largely forgotten deities who once opposed Him, who alone is most great.

Perhaps the best known ancient rival to the Hebrew God was the pagan Baal, a term which means “master” or Rlord”, and is probably originally a general term for a variety of local deities in the area in and near the holy land. An example of a local baal cult is called “Baal-peor” mentioned in Numbers 25:3, where the Israelites disgraced themselves in some sexual rites with the Moabites and worshiped the local god, incurring the wrath and punishment of their own God.

Over the centuries, however, the cults of the “Baalim” became merged and several specific larger cults developed. The best known of these was the cult of the Syrian god Melqart, worshiped by King Ahab of Israel and his “wicked” wife Jezebel. It was this Israelite worship of Baal which was challenged by the Hebrew prophet Elijah in his famous conflict with the prophets of Baal on Mount Carmel in I Kings 18, when he challenged the false prophets to bring down fire from heaven. When the prophets of Baal failed to do so, Elijah’s God did so, resulting in the slaughter of the prophets of Baal by an angry mob. But the worship of the god was not so easily extinguished.

The god or gods called Baal normally required the sacrifice of children, often the first-born male child, by sacrifice by fire. It has been suggested that the famous story of Abraham’s sacrifice of his son Isaac, when God told Abraham to sacrifice his son and then forbade the sacrifice at the last moment, was told to the ancients as a dramatic and instructive narrative which commanded the Hebrews not to follow the pagan cults of the land. It was as if to say that even the great patriarch himself did not sacrifice his son, but it was only a test of his faith, and so too good Hebrews must not follow the practice of the people of the land however tempted they were.

In post-biblical archeology, we note that the cult of Baal was taken by the Phoenicians to North Africa, where he was worshiped by the Carthaginian peoples. We are not surprised to find his name incorporated into the name of the great Carthaginian general Hannibal who harried Fabius Maximus and the generals of Rome with his wonderful elephants. In any event, Baal’s cult came to an abrupt end with the Roman sack of Carthage in 146 B.C.

Another popular goddess worshiped in the days of the Bible was Ashtaroth, a deity associated with sexuality and fertility, and by some peoples war. He was probably tied to the Mesopotamian cult of Ishtar, which in turn was probably derived from the very ancient Sumerian mother goddess Inanna. The Hebrew Bible also calls this same goddess Astarte. The ancient Hebrew prophets denounced her cult many times, most likely because she was worshiped with sexual fertility rites. Certainly her cult predated the Hebrews by many centuries, and when the Philistines slaughtered Saul, the first king of Israel, they could think of no better tribute than to place his battle armor in her temple as a tribute. (I Samuel 31:10) Many nude statues of her have been uncovered by archaeologists and the Bible refers to her fertility poles, or rods, on many occasions. Her cult must have been very popular, as it even swayed, or corrupted, the heart of wise King Solomon, for which he was criticized in I Kings 11:5.

Poor King Solomon also was led astray by the third of the favorite pagan gods of the land, Molech, to whom he raised an altar near Jerusalem, although the Bible tells us that God twice warned him not to and in punishment for this his heir would be deprived of 10 of the tribes of his great kingdom. (I Kings 11:10). Molech was a god of the Ammonite peoples. His name seems to be tied to the Hebrew word “melek” which means “king,” which in turn suggests he was an older god, perhaps the Akkadian diety Mulik. Like Baal, his cult may have also been transported to Carthage, where he was worshiped as the god Molech until the servants of the Olympian gods pulverized ancient Carthage.

The Hebrew Bible was quite fierce in its denunciations of Molech, not simply because of the sin of idolatry but also because of the custom of the worshipers of Molech of sacrificing children to the god by fire. The Hebrew prophet Jeremiah describes with horror the ancient rites, telling us that God says, “They built high places to Baal in the Valley of Beth-hinnom and immolated their sons and daughters to Molech bringing sin upon Judah; this I never commanded them, nor did it enter my mind that they should practice such abominations. (Jeremiah 32:35)

The Hebrew God reacted very strongly to this kind of worship. The Torah on several occasions commands the death penalty for anyone worshiping him. The text tells us that “Tell the Israelites, anyone, whether an Israelite or an alien residing in Israel, who gives any of his offspring to Molech shall be put to death. Let his fellow citizens stone him. I (God) myself will turn against such a man and cut him off from the body of his people; for in giving his offspring to Molech, he has defiled my sanctuary and profaned my holy name.” (Leviticus 20:2-3)

It must have been a terrifying and tempting thing to the peoples of antiquity when they saw the impressive temples of the pagan gods, the loud music, the professional priesthoods and their claims that such blood sacrifices and exotic fertility rites could make people’s lives better. The Hebrew God by comparison spent a lot of his career with a solitary ark drawn around in a cart. Later, He had but few holy places for sacrifice and in the days of Solomon these were concentrated into only one temple in Jerusalem. But the humble worship of the Hebrew God, who had no images, ritual tattoos and who rejected child sacrifice, survived. The images of Baal, Ashtaroth and Molech are today viewed primarily by bored schoolchildren in museums.

(To the electronic readers of this column: As my writings on paganism often show up on various Web sites without my permission, I remind my readers that the copyright to this text belongs to myself and the Redlands Daily Facts and Web posting of this text without written permission is prohibited.)

Gregory Elder, a Redlands resident, is a professor of history and humanities at Riverside Community College. You can write to him at Professing Faith, P.O. Box 8102, Redlands, CA 92375, or send e-mail to Gnyssa@verizon.net


Modern Baal Worship in Theaters, Stadiums and Living Rooms
Posted by NCFIC on Aug. 05, 2014
What was Baal worship and why was it so popular? It is a mistake to think of Baal worship as some kind of other worldly practice that never happens today. On the contrary, it happens all the time in the form of cultural variations of the same general patterns that we see in 2 Kings 21:1-9 and 2 Kings 17:7-23.
We know that there were usually lots of people gathered, often on a high hill (like a theatre or stadium) to observe public sex, just like we see in movies and television and on the internet (Numbers 22:41, I Kings 12:25-33). We think that our watching these things is different than the idolatry of old, but this is not so.
The whole community came out and all of the best pagan ideas for success in crops and fertility were promoted, just like a business seminar that promotes unbiblical ideas that justify the worldliness of its origin.
The wicked personalities (promoters and performers) were respected and given the platform (like rock stars and Hollywood’s “People’.) Some of them were great dancers (like Brittany Spears and Madonna) while others were great musicians (like Mick Jagger and Paul McCartney) (I Kings 15:12-14). In our day, people who go to our churches celebrate celebrities when they should be doing the opposite. Psalm 101:1, 3 says “I will walk in my house… I will set no wicked thing before my eyes…”
People danced around the Asherah pole, which was nothing more than a phallic symbol. It is quite possible that these poles functioned somewhat like the poles in what are called, “gentlemen’s clubs.” The people also acted out lustful, licentious, bawdy scenes for the enjoyment of all who came (Isaiah 57:5-8; Deuteronomy 23:17).They had all the different kinds of sexual experiences on display including men with women, men with men and all of the combinations that are popular today in sit-coms, movies and news reports. On top of that, they invited the crowd to participate (I Kings 14:24).
The children were the real losers, though, as some of them were actually sacrificed on the altar of the sex and the success (2 Kings 16:3-4). To participate, you had to reject your children. Does this remind anyone of the 48 million babies in the US who have been aborted on the altar of convenience and immorality?
Baal worship in reality corresponds exactly to activities that most people freely participate in today. They do so without really understanding the nature of idolatry, for idolatry is simply enjoyment of things raised up against Christ.
The people were involved because they liked the excitement and the liberty and the business it facilitated. Plus, the music was great and the entertainment was exciting.
Believers in Yhwh were conflicted. They did not agree with everything that was happening at the parties, but had a really hard time giving them up because they really liked the social aspect and did not want to be thought to be weird by their neighbors (2 Kings 23:7-20).
Furthermore, personal success and networking was dependent on attendance. If you quit going to the parties, you would not be able to do business like before. Your network would dry up. The guilds which promoted the high places demanded “support.” Therefore, to support the high places was to support the guild. Support was both based on participation and financial contribution. It was all tied up with the rules of doing business (like the modern HR policies regarding “diversity”).
Anyone who questioned the activity ended up on the wrong side of public opinion, like Elijah. Ahab summarized the attitude people had toward Elijah:
“Is that you, O troubler of Israel?”
And he answered,
“I have not troubled Israel, but you and your father’s house have, in that you have forsaken the commandments of the Lord…” I Kings 18:17

The word baʿl, common Semitic for “owner, master, husband,” became the usual designation of the great weather-god of the Western Semites. In spite of the fact that the word is used as the theophorous element in personal names, such as Eshbaal, Merib-Baal, Jerub Baal, it was long believed that the term remained an appellation and did not become a proper name, except in the case of the Mesopotamian Bel and in late theological speculation. The basis for this view was the fact that in biblical usage the plural of the term, with the article, “the Baalim,” appears to designate minor local gods (Judg. 2:11; 3:7; 8:33), while the singular of the word in combination with other terms apparently designated minor or local gods, such as Baal-Berith, Baal-Gad, Baal-Hamon, Baal-Hazor, Baal-Hermon, or, in the feminine form, a goddess, Baalat-Beer, Baalat-Gebal. Further, in biblical usage when applied to the great weather-god, the singular regularly has the article, “the Baal,” which suggests that the word was not regarded as a proper name. Nevertheless, despite the biblical tendency to avoid the use of the word as a proper name, it is now quite clear that by pre-Israelite times the term had become the usual name of the weather-god of Syria-Palestine. In the El-Amarna letters the logogram for the weather-god is conventionally read Addu, but that it is sometimes to be read Baʿluis indicated by the addition of the phonetic complement-lu, as well as by the names like Mut dIm written syllabically as mu-ut-ba-aḫ-lum. In the El-Amarna letters Canaanite clients addressed the Egyptian king as “My Baal, my Addu.” In the Ugaritic mythological texts Baʿlu (bʿl) is the name of the god which is used more than twice as often as his next most frequent name, Haddu (hd). The latter name (Amarna, Addu) is to be related to Arabic hadda (“break,” “crash”) with reference to thunder. The variant form Hadad (hdd) is attested to only once in Ugaritic.

That there were minor Baalim also at Ugarit is indicated by a god list in Akkadian (see Ugaritica, 5, p. 44 ll. 4–10; reconstructed text) which after the great “Weather-god, Lord of Mount Ḫazi” presents six other “weather-gods,” numbered two through seven. In the parallel Ugaritic list, which is unfortunately very fragmentary, the “Weather-god, Lord of Mount Ḫazi” apparently corresponds to Baal Ṣapān, while those following are termed simply Baalim (bʿlm). It may be, however, that these extra Baalim are Baal’s attendants, mentioned as the seven or eight lads whom Baal is ordered to take with him in his descent into the netherworld.

Other Titles and Epithets
Besides the names Baal and Haddu, the Ugaritic texts furnish a variety of other titles, such as “Mighty Baal” (ʾaliyn bʿl) and “Prince, Lord of Earth” (zbl bʿl ars). The latter title has a biblical echo in the corrupted form Baal-Zebub (II Kings 1:2ff.), from an original Baal-Zebul, which is preserved in this form in the New Testament (Matt. 10:25, 12:24; Mark 3:22; Luke 11:15, 18). A frequent epithet is “Cloud Rider” (rkb ʿrpt) which has an almost identical parallel in Psalms 68:5. A vivid description of theophany in a thunderstorm is found in Psalms 18:7–15 (= II Sam. 22:8–16). Of special interest is the designation ʿAliy (ʿly) which is twice applied to Baal in the Krt Epic:

To the earth Baal rained,
To the field rained ʿAliy.
Sweet to the earth was Baal’s rain
To the field the rain of ʿAliy.

Before the discovery and recognition of this name in Ugaritic, H.S. Nyberg had restored it in Deuteronomy 33:12; I Samuel 2:10; II Samuel 23:1; Isaiah 59:18, 63:7; and Hosea 7:16. Since the Ugaritic verified the antiquity and authenticity of this divine name, additional instances have been alleged in the Psalter and in Job.

A common designation of Baal in the Ugaritic myths is bn-dgn “son of Dagān”; but Baal is also considered the son of El who is called “Bull El his [i.e., Baal’s] father; El King who begot him [Baal]” (tr il abh; il mlk dyknnh). Since El and Dagān are distinct deities, this seeming confusion over Baal’s paternity needs explanation. A solution has been supplied by a tradition ascribed to the ancient Phoenician priest Sakkunyaton (Greek Sanchuniathōn) that when El-Kronos defeated Ouranos, he captured in the battle Ouranos’ pregnant concubine and gave her to Dagān. The divine child was named Demarous, one of the cognomens of Zeus-Baal-Hadad. The Semitic original of this name has been recognized in one of Baal’s names in Ugaritic:

Then said Mighty Baal:
Foes of Hadd why haste ye?
Why haste ye opponents of Dmrn?

(The name is to be connected with the root ‡dmr, “be strong, brave,” and is probably the same as that of Abraham’s son Zimrān (‡damarān), the -n afformative being preserved in the genitive case of the Greek form Demarountos). Thus, according to Sakkunyaton, Baal’s natural father was Ouranos and Dagān became his foster-father, while El-Kronos effected the transfer. That Baal appears to be a relative newcomer in the Ugaritic pantheon has been generally recognized, and it may be that Sakkhunyaton’s story about Baal’s paternity reflects a mythologizing of the process by which Baal was integrated into the family of El.

Baal’s Residence
Baal’s abode was Mount Ṣapān, identified as Jebel el-Aqraʿ (“Mount Baldy”) some 30 mi. north of Ugarit. A god Baal Ṣapān was known from Egyptian and Akkadian sources before the discovery of the Ugaritic documents. In an Akkadian catalogue of Ugaritic deities Baal Ṣapān is listed as dIM be-el huršān ḫa-zi, “Storm-God, Lord of Mount Ḫazi” (see above; Ḫaz [z] i being the Hurrian name of Mount Ṣapān which survives in the Greek and Latin Kasios/Casius as the name of the storied mountain of the gods). Isaiah 14:13 alludes to this divine abode as “the Mount of Assembly in the recesses of ẓafon” (har moʿed be-yarkete ẓafon), the latter phrase being the equivalent of Ugaritic mrym ṣpn or ṣrrt ṣpn, the height or fastness of Ṣapān. The cosmic character of ẓafon leads to its use as a synonym for “sky” in Job 26:7: “who stretched out ẓafon on emptiness who suspended earth on naught.” That ẓafon designated the “north” in Hebrew is presumably due to the fact that Mount Casius lies directly north of Palestine. In Psalms 89:13 ẓafon and yamin, in parellelism with Tabor and Hermon, hardly designate the directions north and south; yamin is almost certainly a corruption of Amana, the southern portion of the Taurus mountains, the alteration of ʾamanah to yamin being occasioned by the misunderstanding of ẓafon as the direction rather than the name of the holy mountain. In Psalms 48:2–3, Mount Zion is equated with “the recesses of ẓafon” (the phrase quoted above from Isa. 14:13). The association of the name Baal-Zephon with Israel’s exit from Egypt (Ex. 14:2, 9; Num. 33:7) has been made the basis of intriguing speculation by Eissfeldt.

Baal in the Ugaritic Myths
The bulk of the Ugaritic mythological texts is concerned with the activities of Baal. In correlating the sequence of events, Baal’s victory over the sea-god, Yamm, is probably to be placed near the beginning of the action, since it was presumably this exploit which gained him the dominant position among the gods, just as *Marduk achieved preeminence by defeating the sea-monster Tiamat. With the help of wonder weapons supplied and blessed by the versatile Koshar (the craftsman god), Baal was able to defeat and rout the sea-god. It has been suggested that this clash was indirectly a conflict between Baal and El, with Yamm serving as champion for the venerable El, as the Titans fought on behalf of Kronos in the Greek version of the myth and the stone colossus Ulikummi for Kumarbi in the Hurrian-Hittite version which is roughly contemporary with the Ugaritic texts.

The biblical allusions to YHWH’s victory over the sea preserve echoes of the older exploit of Baal (cf. Isa. 27:1, 30:7, 51:9–10; Ezek. 29:3–5, 32:2–6; Nah. 1:4; Hab. 3:8; Ps. 74:13–14, 89:9–10, 93:1ff.; Job 3:8, 7:12, 9:13, 26:12–13, 38:8–11, 40:25). YHWH’s victory over the waters is connected either with the rescue of Israel at the Exodus (Ps. 114) or with eschatological victory (Isa. 27:1). The eschatological traits were taken over with the Canaanite myths. The triumph of Baal recounted in the myths and perhaps reenacted in ritual drama gave assurance of help in the present and the future as in the past. The prize of the victory was kingship over the gods and the enthronement ritual guaranteed the natural order of life and the welfare of the society. The motifs of these myths were adopted and adapted in Jewish and Christian eschatology.

The longest of the texts deals with the construction of Baal’s house on top of Mount Ṣapān. A complaint is made to Bull El, father of the gods, that Baal has no house like other gods. Apparently in anticipation of developments the artisan god Koshar had cast furnishings of gold and silver. Asherah, mother of the gods, was prevailed upon to intercede with El to gain permission for the building. El is praised for his wisdom in granting the request since now it is insured that Baal will give his rain in season. The building materials, gold, silver, and lapis lazuli, were procured and the architect-builder Koshar was invited to dinner and consultation. Koshar twice recommended that a window be installed and Baal twice vetoed the suggestion, although Koshar insisted that Baal would have to reconsider. Baal’s objection to the window somehow concerned his three daughters and the sea-god (Yamm), but the text is broken at this point. (The suggestion that Jer. 9:20 presents a parallel is mistaken since the Ugaritic text mentions the sea-god and not Death (Mot) in connection with the window.) Baal’s house was constructed in an extraordinary fashion. For seven days a fire burned inside the building, and when it subsided, the house was plated with gold, silver, and lapis lazuli. Baal rejoiced and celebrated with a banquet. After a sortie against the sea-god, Baal returned to his house and ordered Koshar to install a window; Koshar laughed, reminded Baal of the debate, and complied. Through the window, a cleft in the clouds, Baal gave forth his holy voice which convulsed the earth and sent his enemies scurrying to the hills and woods. Issuing a challenge to his enemy Mot (death), who presumed to rule gods and men, Baal dispatched his messengers to Mot’s infernal, filthy abode, warning them not to get close to Mot’s rapacious jaws.

The sequel to this action is furnished by the group of texts which recount Baal’s confrontations with Mot. In the first encounter, Baal is invited to a banquet at which he is to be both guest and main course. Baal’s response to Mot’s invitation to come and be devoured is abject surrender: “Thy slave am I, thine eternal.” Before descending to the realm of death, Baal copulates with a heifer and begets a male offspring. After a textual gap, there is a report that Baal’s corpse has been found. El and Anath mourn violently, mutilating their faces and bodies. With the help of the sun-goddess Shapsh, Anath locates the dead Baal, carries him to the height of Ṣapān, and weeping buries him with funerary sacrifices. Ashtar the Awful (ʿttrʿrẓ) was then nominated to replace Baal, but when he ascended the throne, his feet did not reach the footstool nor his head the top and so he declined to reign on the heights of Ṣapān and descended from Baal’s throne, but ruled over all El’s earth. Since the root ʿtr in Arabic is connected with artificial irrigation, it is apparent that Ashtar’s failure to measure up to Baal represents the inadequacy of irrigation as a substitute for natural rainfall.

Baal’s sister-consort Anath demanded that Mot release her brother. Mot refused and boasted how he had mangled Baal. Anath then dismembered Mot, scattered and burned the pieces, and gave them to the birds. Baal’s resurrection followed Mot’s demise, the good news being transmitted through a dream of El:

In a dream of Beneficent El Benign,
A vision of the Creator of Creatures,
The skies rained oil,
The wadies flowed honey.
So I knew that Mighty Baal lives,
The Prince, Lord of Earth, exists.

The fields were still parched from the drought and again Anath and Shapsh set out to find Baal. Next both Mot and Baal appear reconstituted and reactivated and again in conflict. They clash violently until both are prostrate and the Sungoddess warns Mot not to fight with Baal lest El hear and overthrow him. This time, Baal puts up a fight and holds Mot off in battle. Thus it is clear that Baal, representing the life-giving rains, fluctuates in his ability to withstand the power of Mot, who represents drought, sterility, and death.

YHWH Versus Baal
The worship of Baal in Syria-Palestine was inextricably bound to the economy of the land which depends on the regularity and adequacy of the rains. Unlike Egypt and Mesopotamia, which depend on irrigation, the Promised Land drinks water from the rain of heaven (Deut. 11:10–11). During the summer months the rains cease, but the temporary drought is no threat unless it is abnormally prolonged. Figs and grapes ripen during the dry season and the grain harvest also takes place before the rains resume. In a normal good year, when the rains come in due season, there is no hiatus in productivity, for the land yields its increase, the trees produce their fruit, the threshing overlaps, the vintage overlaps the sowing, and there is food aplenty, prosperity, and peace (Lev. 26:4–6). But not all years are good, and in a bad year, or a series of bad years, when the rains fail, the skies become like iron, the land like brass, and man’s toil is futile for the earth will not yield its increase (Lev. 26:19–20). A series of bad years, which were apparently believed to come in seven-year cycles (cf. Gen. 41; II Sam. 1:21), would be catastrophic. Thus in any year anxiety about the rainfall would be a continuing concern of the inhabitants which would suffice to give rise to rites to ensure the coming of the rains. Thus the basis of the Baal cult was the utter dependence of life on the rains which were regarded as Baal’s bounty.

Biblical narrative incorporates tales of Baal worship into the traditions of the wilderness wandering, thus tracing Baal worship to the earliest period of Israel’s existence. At Shittim they attached themselves to Baal-Peor, ate sacrifices for the dead, and indulged in sacred sexual orgies (Num. 25:1–11; Ps. 106:28). Life in a land dependent on rainfall enhanced the appeal of the Baal cult and its pervasive influence persisted through the centuries, as the unrelenting protests of the prophets and the sporadic efforts at reform attest. Horrendous and repulsive aspects of the worship – sexual excesses and perversions (Isa. 57:3–10), perhaps including copulation with animals (Hos. 13:2) such as Baal himself performed in the Ugaritic myth – are depicted in the prophetic tirades. Virtually all reference to Baal’s consort, the violent “Virgin Anath” – with whom Baal copulates by the thousand in one of the Ugaritic mythological fragments – has been excluded from the Bible, but the goddesses Ashtart (Judg. 2:13) and *Asherah (Judg. 6:30; II Kings 16:32–33) are associated with him.

The conflict of Yahwism and Baalism reached a crisis with Elijah’s challenge to Baal’s prophets to settle the question whether it was Baal or YHWH who really supplied the rain (I Kings 18). The spectacular victory for Yahwism did not have a lasting effect. Extra-biblical evidence for the flourishing Baal cult at Samaria in the ninth and eighth centuries B.C.E. was furnished by Harvard University excavations in the form of personal names containing Baal as the theophorous element, such as bʾybʿl, “Baal is my father,” bʿl zmr, “Baal sings” or “Baalis strong,” bʿl zkr, “Baal remembers,” bʿl mʿny, “Baal is my answer,” etc. Jehu’s massacre of the Baal worshipers (II Kings 10:18–28) did not eradicate bull worship (II Kings 10:31). In Judah the murder of the queen mother, *Athaliah , and of Mattan, priest of Baal, and the smashing of the altars and cult images in the Baal temple (II Kings 11:18) did not wipe out the cult (II Kings 12:3–4). Ahaz fostered Baal worship (II Chron. 28:2); Hezekiah attempted to eliminate it; Manasseh his son again gave it royal support (II Kings 21:3); and Josiah in his turn purged the Temple of YHWH of the utensils made for Baal and Asherah (II Kings 23:4).

The contest on Mount Carmel was reported as demonstrating that Baal was an impotent non-entity and that the rain came only from YHWH. This viewpoint was developed as the basic and final argument against Baalism. With Baal’s functions accredited to YHWH, it was natural and fitting that some of Baal’s titles would also be taken over. Portions of ancient Baal liturgy were adapted to the praise of Israel’s God, as the Ugaritic poems have shown. To accommodate Baal ideology to Yahwism required some radical transformations. The summer drought did not mean that YHWH had died (like Baal), nor did the return of the rains signal the resurrection. The rains were fully controlled by YHWH who called them from the sea and poured them out on the surface of the earth (Amos 5:8b; 9:6b). He could, and did, withhold the rain from one city and lavish it on another (Amos 4:7). None of the foolish practices of the heathen could bring the rains; only YHWH could and did (Jer. 10:11–13; 14:22). If the rains failed and drought and death came upon the land and people, it was not because Mot had mangled Baal and made the glowing sun-goddess destructive; it was rather YHWH’s way of meting out merited punishment to a faithless and sinful people (Deut. 11:17; I Kings 8:35–36; Jer. 3:2–3). The continued worship of Baal was given as one of the causes for the destruction of Judah (Jer. 19:5ff.). Payment of the full tithe to the food stores of the Temple, some thought, would guarantee that YHWH would open the windows of heaven and pour down overflowing blessings (Mal. 3:10; cf. Avot 5:11 on the connection between tithing and rain). The prophet Haggai attributed the drought and scarcity in his day to the failure to rebuild the Temple (Hag. 1:7–11).

When the rain failed, it was inevitable that some would question YHWH’s power and resort to Baal. In distress some would naturally revert to the old ways of reviving or reactivating the rain-god – prayer, mourning, self-laceration, dancing, and water-pouring (I Kings 18:26–28; Hos. 7:14–16). The right remedy, according to Israel’s prophets, was to repudiate Baal completely and to seek and return to Israel’s true God (Isa. 55:6–13; Jer. 4:1–2; Hos. 14:2).

O. Eissfeldt, Beitraege zur Religionsgeschichte des Altertums I (1932); H.L. Ginsberg, Kitvei Ugarit (1936); J. Oberman, Ugaritic Mythology (1948); A.S. Kapelrud, Baal in the Ras Shamra Texts (1952); M. Dahood, in: Studi Semitici, 1 (1958), 75–78; N. Habel, Yahweh Versus Baal: A Conflict of Religious Cultures (1964); J. Gray, The Legacy of Canaan (rev. ed., 1965); H.B. Huffmon, Amorite Personal Names in the Mari Texts (1965), 174; W.F. Albright, Yahweh and the Gods of Canaan (1968); Albright, Arch Rel; S.M. Paul, in: Biblica, 49 (1968), 343–6; U. Oldenburg, The Conflict Between El and Baʿl in Canaanite Religion (1969). ADD. BIBLIOGRAPHY: W. Hermann, in: DDD, 132–38; M.S. Smith, The Ugaritic Baal Cycle (1994).

[Marvin H. Pope]


Everything Jesus ever had to say about Money: Part 1 (Matthew)
Posted on October 3, 2010 | 4 Comments
2 Votes

This project has been brewing for a while, and I have been daunted about starting because it seems too big for me. The problem is, that Jesus has quite a lot to say about money, and in many different ways. So I’m going to tag each passage I quote with a general-category heading. This won’t always be satisfactory, since there may be overlapping categories or a variety of ways to think of them; but it will let me get started slogging through this project. There are also a few places where money is mentioned, not in connection with Jesus’ teaching, but with the events of his life (and death). They provide, at the least, an interesting contrast.

I’m doing this in the same spirit as several other compilations I’ve already put online, notably, “Questions Jesus Asked,” “The 3:16s,” and “The 3:16s, OT Version.” I do it just because I am interested, and it does seem like others might be interested also.

I’ll try to keep editorial comments to an absolute minimum, but I will emphasize any phrase I see that specifically refers to money. Some of those decisions are, obviously, a matter of judgment, and others might highlight some that I don’t, and vice versa. Here we go. The version used here for now is the NIV, but I may change that later.

Gifts to God
Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift. — Matthew 5:23-24.

Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. I tell you the truth, you will not get out until you have paid the last penny. — Matthew 5:25-26.

And if someone wants to sue you and take your tunic, let him have your cloak as well. — Matthew 5:40

Gifts and Loans
Give to the one who asks you, and do not turn away from the one who wants to borrow from you. — Matthew 5:42

But when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. — Matthew 6:2-4

Savings and Investment
Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also. — Matthew 6:19-21

Divided Loyalty
No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money. —Matthew 6:24

Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Who of you by worrying can add a single hour to his life?
And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘what shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them. But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own. — Matthew 6:25-34

How to Get What You Want
Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened. —Matthew 7:7-8

Instructions to the Twelve on Mission
Freely you have received, freely give. Do not take along any gold or silver or copper in your belts; take no bag for the journey, or extra tunic, or sandals or a staff; for the worker is worth his keep. — Matthew 10:8b-10

The Price of a Soul
Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows. — Matthew 10:29-31

Treasure (parables)
The kingdom of heaven is like a treasure hidden in a field. When a man found it, he hid it again, and then in his joy he went and sold all he had and bought that field.
Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value. he went away and sold everything he had and bought it. — Matthew 13:44-46

[Note: I omit here the stories of the feeding of the five thousand and the feeding of the four thousand, because no specific mention of money is made in Matthew’s account of those events]

After Jesus and his disciples arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked,
“Doesn’t your teacher pay the temple tax?”
“Yes, he does,” he replied.
When Peter came into the house, Jesus was the first to speak.
“What do you think, Simon?” he asked. “From whom do the kings of the earth collect duty and taxes—from their own sons or from others?”
“From others,” Peter answered.
“Then the sons are exempt,” Jesus said to him. “But so that we may not offend them, go to the lake and throw out your line. Take the first fish you catch; open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours.” —Matthew 17:24-27

Forgiveness of debt (The Parable of the Unmerciful Servant)
Then Peter came to Jesus and asked,
“Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?”
Jesus answered,
“I tell you, not seven times, but seventy-seven times.”
“Therefore the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlement, a man who owed him ten thousand talents was brought to him. Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt.
“The servant fell on his knees before him. ‘Be patient with me,’ he begged, ‘and I will pay back everything.’ The servant’s master took pity on him, canceled the debt and let him go.
“But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him. ‘Pay back what you owe me!” he demanded.
“His fellow servant fell to his knees and begged him, ‘Be patient with me, and I will pay you back.’
“But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt. When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened.
“Then the master called the servant in. ‘You wicked servant,’ he said, ‘I canceled all that debt of yours because you begged me to. Shouldn’t you have had mercy on your fellow servant just as I had on you?’ In anger his master turned him over to the jailers until he should pay back all he owed.
“This is how my heavenly Father will treat each of you unless you forgive your brother from your heart.” — Matthew 18:21-35

What The Rich Young Man Was Missing
Now a man came up to Jesus and asked,
“Teacher, what good thing must I do to get eternal life?”
“Why do you ask me about what is good?” Jesus replied. “There is only One who is good. If you want to enter life, obey the commandments.”
“Which ones?” the man inquired.
Jesus replied,
“‘Do not murder, do not commit adultery, do not steal, do not give false testimony, honor your father and mother,’ and ‘love your neighbor as yourself.’”
“All these I have kept,” the young man said. “What do I still lack?”
Jesus answered,
“If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.”
When the young man heard his, he went away sad, because he had great wealth. — Matthew 19:16-22

A Hard Thing
Then Jesus said to his disciples,
“I tell you the truth, it is hard for a rich man to enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
When the disciples heard this, they were greatly astonished and asked,
“Who then can be saved?”
Jesus looked at them and said,
“With man this is impossible, but with God all things are possible.” — Matthew 19:23-26

Reward for Leaving All
Peter answered him, “We have left everything to follow you! What will there be for us?”
Jesus said to them,
“I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much and will inherit eternal life. But many who are first will be last, and the last first.” — Matthew 19:27-30

Fair Wages (parable)
“For the kingdom of heaven is like a landowner who went out early in the morning to hire men to work in his vineyard. He agreed to pay them a denarius for the day and sent them into his vineyard.
“About the third hour he went out and saw others standing around. He told them, ‘You also go and work in my vineyard, and I will pay you whatever is right.’ So they went.
“ He went out again about the sixth hour and the ninth hour and did the same thing. About the eleventh hour he went out and found still others standing around. He asked them, ‘Why have you been standing here all day long doing nothing?’
“ ‘Because no one has hired us,’ they answered.
“He said to them, ‘You also go and work in my vineyard.’
When evening came, the owner of the vineyard said to his foreman, ‘Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.’
“The workers who were hired about the eleventh hour came and each received a denarius. So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. When they received it, they began to grumble against the landowner. ‘These men who were hired last worked only one hour,’ they said, ‘and you have made them equal to us who have borne the burden of the work and the heat of the day.’
“But he answered one of them, ‘Friend, I am not being unfair to you. Didn’t you agree to work for a denarius? Take your pay and go. I want to give the man who was hired last the same as I gave you. Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’
“So the last will be first, and the first will be last.” — Matthew 20:1-16

Business as Usual
Jesus entered the temple area and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves.
“It is written,” he said to them, “ ‘My house will be called a house of prayer,’ but you are making it a ‘den of robbers.’ ” —Matthew 21:12-13

Then the Pharisees went out and laid plans to trap him in his words. They sent their disciples to him along with the Herodians.
“Teacher,” they said, “we know you are a man of integrity and that you teach the way of God in accordance with the truth. You aren’t swayed by men, because you pay no attention to who they are. Tell us then, what is your opinion? Is it right to pay taxes to Caesar or not?”
But Jesus, knowing their evil intent, said,
“You hypocrites, why are you trying to trap me? Show me the coin used for paying the tax.” They brought him a denarius, and he asked them,
“Whose portrait is this, And whose inscription?”
“Caesar’s,” they replied.
Then he said to them,
“Give to Caesar what is Caesar’s, and to God what is God’s.” — Matthew 22:15-21

Wealth Not the Most Important
Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’ You blind fools! Which is greater: the gold, or the temple that makes the gold sacred? You also say, ‘If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.’ You blind men! Which is greater: the gift, or the altar that makes the gift sacred? Therefore, he who swears by the altar swears by it and by everything on it. And he who swears by the temple swears by it and by the one who dwells in it. And he who swears by heaven swears by God’s throne and by the one who sits on it.
Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cumin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. You blind guides! You strain out a gnat but swallow a camel. — Matthew 23:15-24

The Talents (Parable)
Again, it will be like a man going on a journey, who called his servants and entrusted his property to them. To one he gave five talents of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey. The man who had received the five talents went at once and put his money to work and gained five more. So also, the one with the two talents gained two more. But the man who had received the one talent went off, dug a hole in the ground and hid his master’s money.
After a long time the master of those servants returned and settled accounts with them. The man who had received the five talents brought the other five. ‘Master,’ he said, ‘you entrusted me with five talents. See, I have gained five more.’
His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’
The man with the two talents also came.
‘Master,’ he said, ‘you entrusted me with two talents; see, I have gained two more.’
“His master replied, ‘Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness!’
Then the man who had received the one talent came.
‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.’
His master replied,
‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.
‘Take the talent from him and give it to the one who has the ten talents. For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth.’ — Matthew 25:14-30

The Judgment
[The judgment scene in Matthew 25:31-46, commonly called the Parable of the Sheep and the Goats (though it is not a parable in the strict sense) deals with generosity, hospitality, and compassion, but does not specifically reference money — so despite the strong implication we could draw in that regard, the full text of that passage is omitted here.]

Waste? (Burial Expense)
While Jesus was in Bethany in the home of a man known as Simon the Leper, a woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table.
When the disciples saw this, they were indignant.
“Why this waste?” they asked. “This perfume could have been sold at a high price and the money given to the poor.”
Aware of this, Jesus said to them,
“Why are you bothering this woman? She has done a beautiful thing to me. The poor you will always have with you, but you will not always have me. When she poured this perfume on my body, she did it to prepare me for burial. I tell you the truth, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her.” — Matthew 26:6-13

Blood Money
Then one of the Twelve—the one called Judas Iscariot—went to the chief priests and asked,
“What are you willing to give me if I hand him over to you?”
So they counted out for him thirty silver coins. From then on Judas watched for an opportunity to hand him over. — Matthew 26:14-16

When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty silver coins to the chief priests and the elders.
“I have sinned,” he said, “for I have betrayed innocent blood.”
“What is that to us? they replied. “That’s your responsibility.”
So Judas threw the money into the temple and left. Then he went away and hanged himself.
The chief priests picked up the coins and said,
“It is against the law to put this into the treasury, since it is blood money.” So they decided to use the money to buy the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day. Then what was spoken by Jeremiah the prophet was fulfilled: “They took the thirty silver coins, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me.” — Matthew 27:1-10

While the women were on their way, some of the guards went into the city and reported to the chief priests everything that had happened. When the chief priests had met with the elders and devised a plan, they gave the soldiers a large sum of money, telling them, “You are to say, ‘His disciples came during the night and stole him away wile we were asleep.’ If this report gets to the governor, we will satisfy him and keep you out of trouble.” So the soldiers took the money and did as they were instructed. And this story has been widely circulated among the Jews to this very day. — Matthew 28:11-15


Everything Jesus ever had to say about Money: Part 2 (Mark)
Posted on October 5, 2010 | 3 Comments
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Below is every passage in the Gospel of Mark that specifically mentions money. Categorized according to the pattern I began when I did the same thing with Matthew.

Sending Two by Two
These were his instructions:
“Take nothing for the journey except a staff—no bread, no bag, no money in your belts. Wear sandals but not an extra tunic. Whenever you enter a house, stay there until you leave that town And if any place will not welcome you or listen to you, shake the dust off your feet when you leave, as a testimony against them.” — Mark 6:8-11

The Five Thousand
By this time it was late in the day, so his disciples came to him.
“This is a remote place,” they said, “and it’s already very late. Send the people away so they can go to the surrounding countryside and villages and buy themselves something to eat.”
But he answered,
“You give them something to eat.”
They said to him,
“That would take eight months of a man’s wages! Are we to go and spend that much on bread and give it to them to eat?”
“How many loaves do you have?” he asked. “Go and see.”
When they found out they said, “Five— and two fish.”
Then Jesus directed them to have all the people sit down in groups on the green grass. So they sat down in groups of hundreds and fifties. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke the loaves. Then he gave them to his disciples to set before the people. He also divided the two fish among them all. They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces of bread and fish. The number of the men who had eaten was five thousand. — Mark 6:30-44

False Piety
And he said to them,
“You have a fine way of setting aside the commands of God in order to observe your own traditions! For Moses said, ‘Honor your father and mother,’ and, ‘anyone who curses his father or mother must be put to death.’ But you say that if a man says to his father or mother: ‘Whatever help you might otherwise have received from me is Corban’ (that is, a gift devoted to God), then you no longer let him do anything for his father or mother. Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that.” — Mark 7:9-13

[The story of the feeding of four thousand, In Mark 8:1-9, does not mention the price of bread. Thus that story is omitted here.]

The Value of a Soul
What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? —Mark 8:36-27

A Rich Man
As Jesus started on his way, a man ran up to him and fell on his knees before him. “Good teacher, he asked, “What must I do to inherit eternal life?
“Why do you call me good?” Jesus answered.
“No one is good—except God alone. You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’ ”
“Teacher,” he declared, “all these I have kept since I was a boy.”
Jesus looked at him and loved him.
“One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”
At this the man’s face fell. He went away sad, because he had great wealth. —Mark 10:17-22

Impossible Things
Jesus looked around and said to his disciples,
“How hard it is for the rich to enter the kingdom of God!”
The disciples were amazed at his words. But Jesus said again,
“Children, how hard it is to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.”
The disciples were even more amazed, and said to each other, “Who then can be saved?”
Jesus looked at them and said,
“With man this is impossible, but not with God; all things are possible with God.” —Mark 10:23-27

Peter said to him, “We have left everything to follow you!”
“I tell you the truth,” Jesus replied, “no one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age ( homes, brothers, sisters, mothers, children and fields—and with them, persecutions) and in the age to come, eternal life. But many who are first will be last, and the last first.” —Mark 10:28-31

On reaching Jerusalem, Jesus entered the temple area and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, and would not allow anyone to carry merchandise through the temple courts. And as he taught them, he said,
“Is it not written: ‘My house will be called a house of prayer for all nations’? But you have made it ‘a den of robbers.’ ”—Mark 11:12-17

Later they sent some of the Pharisees and Herodians to Jesus to catch him in his words. They came to him and said,
“Teacher, we know you are a man of integrity. You aren’t swayed by men, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay taxes to Caesar or not? Should we pay or shouldn’t we?”
But Jesus knew their hypocrisy.
“Why are you trying to trap me?” he asked.
“Bring me a denarius and let me look at it.”
They brought the coin, and he asked them,
“Whose portrait is this? And whose inscription?”
“Caesar’s,” they replied.
They Jesus said to them,
“Give to Caesar what is Caesar’s and to God what is God’s.”
And they were amazed at him. —Mark 12:13-17

Large Gift
Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. But a poor widow came and put in two very small copper coins, worth only a fraction of a penny.
Calling his disciples to him, Jesus said,
“I tell you the truth, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything— all she had to live on.” —Mark 12:41-44

While he was in Bethany, reclining at the table in the house of a man known as Simon the Leper, a woman came with an alabaster jar of very expensive perfume, made of pure nard. She broke the jar and poured the perfume on his head.
Some of those present were saying indignantly to one another,
“Why this waste of perfume? It could have been sold for more than a year’s wages and the money give to the poor.” And they rebuked her harshly.
“Leave her alone,” said Jesus.
“Why are you bothering her? She has done a beautiful thing to me. The poor you will always have with you, and you can help them any time you want. But you will not always have me. She did what she could. She poured perfume on my body beforehand to prepare for my burial. I tell you the truth, wherever the gospel is preached throughout the world, what she has done will also be told, in memory of her.” — Mark 14:3-9

Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them. They were delighted to hear this and promised to give him money. So he watched for an opportunity to hand him over. —Mark 14:10-11


Everything Jesus ever had to say about Money: Part 3 (Luke)
Posted on January 6, 2011 | 15 Comments
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Below is every passage in the Gospel of Luke that specifically mentions money, categorized according to the pattern I began when i did the same thing with Matthew and Mark.

Luke’s gospel contains more material in this category than any of the others. For completeness’ sake, there will be a few entries here that go beyond the direct quotes from sayings of Jesus, starting with a portion of the Magnificat, other relevant events of Jesus’ birth and infancy, and in at least one instance a quick reference to a related Old Testament text in order to give proper context to what we read. Here goes.

From Mary’s Song of Praise (The Magnificat)

He has brought down the powerful from their thrones, and lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty. — Luke 1:52-53

A Homeless Family

And she gave birth to her firstborn son and wrapped him in bands of cloth, and laid him in a manger, because there was no place for them in the inn. — Luke 2:7

Too Poor for a Sheep

When the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord (as it is written in the law of the Lord*, “Every firstborn male shall be designated as holy to the Lord”), and they offered a sacrifice according to what is stated in the law of the Lord, “a pair of turtledoves or two young pigeons.” —Luke 2:22-24

*This passage specifically quotes from Leviticus 12:8:
When the days of her purification are completed, whether for a son or a daughter, she shall bring to the priest at the entrance of the tent of meeting a lamb in its first year for a burnt offering, and a pigeon or a turtledove for a sin offering. He shall offer it before the LORD, and make atonement on her behalf; then she shall be clean from hr flow of blood. This is the law for her who bears a child, male or female. If she cannot afford a sheep, she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering; and the priest shall make atonement on her behalf, and she shall be clean. —Leviticus 12:6-8

John the Baptist on Fruits Worthy of Repentance

And the crowds asked him [John], “What then should we do?” In reply he said to them, “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.” Even tax collectors came to be baptized, and they asked him, “Teacher, what should we do?” He said to them, “Collect no more than the amount prescribed for you.” Soldiers also asked him, “And we, what should we do?” He said to them, “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.” —Luke 3:10-14

Jesus Announces His Ministry

When he came to Nazareth, where he had been brought up, he went to the synagogue on the sabbath day, as was his custom. He stood up to read, and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:
“The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor.” And he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fixed on him. Then he began to say to them, “Today this scripture has been fulfilled in your hearing.” —Luke 4:16-21

Jesus Associates With Tax Collectors

After this he went out and saw a tax collector named Levi, sitting at the tax booth; and he said to him, “Follow me.” And he got up, left everything, and followed him.
Then Levi gave a great banquet for him in his house; and there was a large crowd of tax collectors and others sitting at the table with them. The Pharisees and their scribes were complaining to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” Jesus answered, “Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners to repentance.” — Luke 5:27-32

Jesus Teaches His Disciples

Then he looked up at his disciples and said: “Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for you will be filled. Blessed are you who weep now, for you will laugh.” — Luke 6:20-21

“But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you will be hungry. Woe to you who are laughing now, for you will mourn and weep.” — Luke 6:24-25

Teaching on Giving and Theft

“Give to everyone who begs from you; and if anyone takes away your goods, do not ask for them again.” —Luke 6:30

Teaching on Lending

“If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, do good, and lend, expecting nothing in return. Your reward will be great, and you will be children of the Most High; for he is kind to the ungrateful and the wicked.” — Luke 6:34-35

Giving and Receiving

“Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive, and you will be forgiven; give, and it will be given to you. A good measure, pressed down, shaken together, running over, will be put into your lap; for the measure you give will be the measure you get back.” — Luke 6:37-38

An Answer to John the Baptist

When the men had come to him, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or are we to wait for another?’” Jesus had just then cured many people of diseases, plagues, and evil spirits, and had given sight to many who were blind. And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them. And blessed is anyone who takes no offense at me.” — Luke 7:18-23

On Forgiveness: An Illustration

Jesus spoke up and said to him, “Simon, I have something to say to you.” “Teacher,” he replied, “speak.” “A certain creditor had two debtors; one owed five hundred denarii, and the other fifty. When they could not pay, he canceled the debts for both of them. Now which of them will love him more?” Simon answered, “I suppose the one for whom he canceled the greater debt.” And Jesus said to him, “You have judged rightly.” — Luke 7:40-43

Mention of riches in the parable of the Sower

“As for those who fell among the thorns, these are the ones who hear; but as they go on their way, they are choked by the cares and riches and pleasures of life, and their fruit does not mature.” — Luke 8:14

The Mission of the Twelve

Then Jesus called the twelve together and gave them power and authority over all demons and to cure diseases, and he sent them out to proclaim the kingdom of God and to heal. He said to them, “Take nothing for your journey, no staff, nor bag, nor bread, nor money—not even an extra tunic. Whatever house you enter, stay there, and leave from there.”

The Disciples Worry About the Price of Bread

The day was drawing to a close, and the twelve came to him and said, “Send the crowd away, so that they may go into the surrounding villages and countryside, to lodge and get provisions; for we are here in a deserted place.” But he said to them, “You give them something to eat.” They said, “We have no more than five loaves and two fish—unless we are to go and buy food for all these people.” For there were about five thousand men. And he said to his disciples, “Make them sit down in groups of about fifty each.” They did so and made them all sit down. And taking the five loaves and the two fish, he looked up to heaven, and blessed and broke them, and gave them to the disciples to set before the crowd. And all ate and were filled. What was left over was gathered up, twelve baskets of broken pieces. — Luke 9:12-17


“What does it profit them if they gain the whole world, but lose or forfeit themselves?” — Luke 9:25

The Mission of the Seventy

He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. Go on your way. See, I am sending you out like lambs in the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, ‘Peace to this house!’ And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. Whenever you enter a town and its people welcome you, eat what is set before you; cure the sick who are there, and say to them, ‘The kingdom of God has come near to you.’ But whenever you enter a town and they do not welcome you, go out into its streets and say, ‘Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’ I tell you, on that day it will be more tolerable for Sodom than for that town.” — Luke 10:2-12

An Example to Follow

Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. The next day he took out two denarii, gave them to the innkeeper, and said, ‘Take care of him, and when I come back, I will repay you whatever more you spend.’ Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.” — Luke 10:30-37

True Charity

The Pharisee was amazed to see that he did not first wash before dinner. Then the Lord said to him, “Now you Pharisees clean the outside of the cup and of the dish, but inside you are full of greed and wickedness. You fools! Did not the one who made the outside make the inside also? So give for alms those things that are within; and see everything will be clean for you.” — Luke 11:38-41

Majoring in Minors

“But woe to you Pharisees! For you tithe mint and rue and herbs of all kinds, and neglect justice and the love of God; it is these you ought to have practiced, without neglecting the others.” — Luke 11:42

The Value of a Person

“Are not five sparrows sold for two pennies? Yet not one of them is forgotten in God’s sight. But even the hairs of your head are all counted. Do not be afraid; you are of more value than many sparrows.” — Luke 12:6-7

Inheritance and Greed

Someone in the crowd said to him, “Teacher, tell my brother to divide the family inheritance with me.” But he said to him, “Friend, who set me to be a judge or arbitrator over you?” And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” — Luke 12:13-15

Wealth and Folly

Then he told them a parable: “The land of a rich man produced abundantly. And he thought to himself, ‘What should I do, for I have no place to store my crops?’ Then he said, ‘I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ But God said to him, ‘You fool! This very night you life is being demanded of you. And the things you have prepared, whose will they be?’ So it is with those who store up treasures for themselves but are not rich toward God.” — Luke 12:16-21

Don’t Worry, Be Happy

He said to his disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. For life is more than food and the body more than clothing. Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! And can any of you by worrying add a single hour to your span of life? If then you are not able to do so small a thing as that, why do you worry about the rest? Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you—you of little faith! And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. For it is the nations of the world that strive after all these things, and your Father knows that you need them. Instead,strive for his kingdom, and these things will be given to you as well. Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom.” — Luke 11:22-32

What To Do With Treasure

“Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there you heart will be also.” —Luke 12:33-34

Work, Responsibility, Reward

And the Lord said, “Who then is the faithful and prudent manager whom his master will put in charge of his slaves, to give them their allowance of food at the proper time? Blessed is that slave whom his master will find at work when he arrives. Truly I tell you, he will put that one in charge of all his possessions. But if that slave says to himself, ‘My master is delayed in coming,’ and if he begins to beat the other slaves, men and women, and to eat and drink and get drunk, the master of that slave will come on a day when he does not expect him and at an hour that he does not know, and will cut him in pieces [or: cut him off], and put him with the unfaithful. That slave who knew what his master wanted, but did not prepare himself or do what was wanted, will receive a severe beating. But the one who did not know and did what deserved a beating will receive a light beating. From everyone to whom much has been given, much will be required; and from the one to whom much has been entrusted, even more will be demanded.” — Luke 12:42-48


“And why do you not judge for yourselves what is right? Thus, when you go with your accuser before a a magistrate, on the way make an effort to settle the case, or you may be dragged before the judge, and the judge hand you over to the officer, and the officer throw you in prison. I tell you, you will never get out until you have paid the very last penny.” —Luke 12:57-59


He also said to the one who had invited him, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.” — Luke 14:12-14

Count the Cost

“For which of you, intending to build a tower, does not first sit down and estimate the cost, to see whether he has enough to complete it? Otherwise, when he has laid a foundation and is not able to finish, all who see it will begin to ridicule him, saying, ‘This fellow began to build and was not able to finish.’ Or what king, going out to wage ware against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand? If he cannot, then, while the other is still far away, he sends a delegation and asks for the terms of peace. So therefore, none of you can become my disciple if you do not give up all your possessions.” — Luke 14:28-33

Parable of the Lost Coin

“Or what woman having ten silver coins, if she loses one of them, does not light a lamp, sweep the house, and search carefully until she finds it? When she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ Just so, I tell you, there is joy in the presence of the angels of God over one sinner who repents.” — Luke 15:8-10

The Parable of the Prodigal Son

The parable in Luke 15:11-32 involves many things which are intertwined: inheritance, the dividing of property, the squandering of wealth, poverty, employment, hospitality, extravagance, irresponsibility, faithfulness, forgiveness, jealousy, resentment, reconciliation: and the reader is urged to read and ponder it for its many lessons. As with many of the sayings already given here, the references to money or property are secondary to the primary points being made about relationships; although the nature of those relationships are manifested in part by the issues dealing with money and property. In any case, I do not consider my skills adequate to find a way to isolate any part of this story without doing injustice to the whole, and therefore reproduce it here in its entirety, with some highlights.. The same might be said about the two parables in Luke 16, the Dishonest Manager and the Rich Man and Lazarus, which I also ask readers to look at in full; but from those I think I can pull out some key verses, at least.

Jesus continued: “There was a man who had two sons. The younger one said to his father, ‘Father, give me my share of the estate.’ So he divided his property between them.
“Not long after that, the younger son got together all he had, set off for a distant country and there squandered his wealth in wild living. After he had spent everything, there was a severe famine in that whole country, and he began to be in need. So he went and hired himself out to a citizen of that country, who sent him to his fields to feed pigs. He longed to fill his stomach with the pods that the pegs were eating, but no one gave him anything.
“When he came to his senses, he said, ‘How many of my father’s hired men have food to spare, and here I am starving to death! I will set out and go back to my father and say to him: Father I have sinned against heaven and against you. I am no longer worthy to be called your son; make me like one of your hired men.’ So he got up and went to his father.
“But while he was still a long way off, his father saw him and was filled with compassion for him; he ran to his son, threw his arms around him and kissed him.
“The son said to him, ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son.’
“But the father said to his servants, ‘Quick! Bring the best robe and put it on him. Put a ring on his finger and sandals on his feet. Bring the fattened calf and kill it. Let;s have a feast and celebrate. For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.
“Meanwhile the older son was in the field. When he came near the house, he heard music and dancing. So he called one of the servants and asked him what was going on. ”Your brother has come,’ he replied, ‘and your father has killed the fattened calf because he has him back safe and sound.’
“The older son became angry and refused to go in. So his father went out and pleaded with him. But he answered his father, ‘Look! All these years I’ve been slaving for you and never disobeyed your orders. yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!’
“‘My son,’ the father said, ”you are always with me, and everything I have is yours. But we had to celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is found.’” — Luke 15:11-31

The Parable of the Dishonest Manager

Then Jesus said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. So he summoned him and said to him, ‘What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.’ Then the manager said to himself, ‘What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg.“‘I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.’ So summoning the master’s debtors one by one, he asked the first, ‘How much do you owe my master?’ He answered, ‘A hundred jugs of olive oil.’ He said to him, ‘Take your bill, sit down quickly, and make it fifty.’ Then he asked another, ‘And how much do you owe?’ He replied, ‘A hundred containers of wheat.’ He said to him, ‘Take your bill and make it eighty.’ And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than re the children of light.” — Luke 16:1-8

Commentary on the Parable of the Dishonest Manager

“And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.
“Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own? No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.” — Luke 16:10-13

Reaction to the Parable and its Commentary

The Pharisees, who were lovers of money, heard all this, and they ridiculed him. So he said to them, “You are those who justify yourselves in the sight of others; but God knows your hearts; for what is prized by human beings is an abomination in the sight of God.” — Luke 16:14-15

Rich and Poor Contrasted

“There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, covered with sores, who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. He called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.’ But Abraham said, ‘Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony.” — Luke 16:19-25

A Tax Collector Changes His Ways

He entered Jericho and was passing through it. A man was there named Zacchaeus; he was a chief tax collector and was rich. He was trying to see who Jesus was, but on account of the crowd he could not, because he was short in stature. So he ran ahead and climbed a sycamore tree to see him, because he was going to pass that way. When Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down; for I must stay at your house today.” So he hurried down and was happy to welcome him. All who saw it began to grumble and said, “He has gone to be the guest of one who is a sinner.” Zacchaeus stood there and said to the Lord, “Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much.” Then Jesus said to him, “Today salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and to save the lost.” — Luke 19:1-10

Parable of Ten Pounds

As they were listening to this, he went on to tell a parable, because he was near Jerusalem, and because they supposed that the kingdom of God was to appear immediately. So he said, “A nobleman went to a distant country to get royal power for himself and then return. He summoned ten of his slaves, and gave them ten pounds, and said to them, ‘Do business with these until I come back.’ But the citizens of the country hated him and sent a delegation after him, saying, ‘We do not want this man to rule over us.’ When he returned, having received royal power, he ordered these slaves, to whom he had given the money, to be summoned so hat he might find out what they had gained by trading. The first came forward and said, ‘Lord, your pound has made ten more pounds.’ He said to him, ‘Well done, good slave! Because you have been trustworthy in a very small thing, take charge of ten cities.’ Then the second came,saying, ‘Lord, your pound has made five pounds.’ He said to him, ‘And you, rule over five cities.’ Then the other came, saying, ‘Lord, here is your pound. I wrapped it up in a piece of cloth, for I was afraid of you, because you are a harsh man; you take what you did not deposit, and reap what you did not sow.’ He said to him, ‘I will judge you by your own words, you wicked slave! You knew, did you, that I was a harsh man, taking what I did not deposit and reaping what I did not sow? Why then did you not put my money into the bank? Then when I returned, I could have collected it with interest.’ He said to the bystanders, ‘Take the pound from him and give it to the one who has ten pounds.’ (And they said to him, ‘Lord, he has ten pounds!’) “I tell you, to all those who have, more will be given; but from those who have nothing, even what they have will be taken away. But as for these enemies of mine who did not want me to be king over them—bring them here and slaughter them in my presence.’” — Luke 19:11-27

Cleansing the Temple

Then he entered the temple and began to drive out those who were selling things there; and he said, “It is written, ‘My house shall be a house of prayer’; but you have made it a den of robbers.” — Luke 19:45-46

The Widow’s Offering

He looked up and saw rich people putting their gifts into the treasury; he also saw a poor widow put in two small copper coins. He said, “Truly I tell you, this poor widow has put in more than all of them; for all of them have contributed out of their abundance, but she out of her poverty has put in all she had to live on.” — Luke 21:1-4

Betrayal Planned

Then Satan entered into Judas called Iscariot, who was one of the twelve; he went away and conferred with the chief priests and officers of the temple police about how he might betray him to them. They were greatly pleased and agreed to give him money. So he consented and began to look for an opportunity to betray him to them when no crowd was present. — Luke 22:3-6

Purse, Bag, Sword

He said to them, “When I sent you out without a purse, bag, or sandals, did you lack anything?” They said, “No, not a thing.” He said to them, “But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. For I tell you, this scripture must be fulfilled in me, ‘And he was counted among the lawless’; and indeed what is written about me is being fulfilled.” They said, “Lord, look, here are two swords.” He replied, “It is enough.” — Luke 22:35-38

Everything Jesus ever had to say about Money: Part 4 (John)
Posted on January 7, 2011 | Leave a comment
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Below is every passage in the Gospel of John that specifically mentions money, categorized according to the pattern I began when I did the same thing with Matthew, Mark and Luke. In stark contrast to Luke’s Gospel, John’s mentions of money are few.

Cleansing the Temple

The passover of the Jews was near, and Jesus went up to Jerusalem. In the temple he found people selling cattle, sheep, and doves, and the money changers seated at their tables. Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money changers and overturned their tables. He told those who were selling the doves, “Take these things out of here! Stop making my Father’s house a marketplace!” — John 2:13-16

Feeding the Five Thousand

When he looked up and saw a large crowd coming toward him, Jesus said to Philip, “Where are we to buy bread for these people to eat?” He said this to test him, for he himself knew what he was going to do. Philip answered him, “Six months’ wages would not buy enough bread for each of them to get a little.” One of his disciples, Andrew, Simon Peter’s brother, said to him, “There is a boy here who has five barley loaves and two fish. But what are they among so many people? Jesus said, “Make the people sit down.” Now there was a great deal of grass in the place; so they sat down, about five thousand in all. Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. When they were satisfied, he told his disciples, “Gather up the fragments left over, so that nothing may be lost.” So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. — John 6:5-13

Reasons to Work

“Do not work for the food that perishes, but for the food that endures for eternal life, which the Son of Man will give you. For it is on him that God the Father has set his seal.” — John 6:28


Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (the one who was about to betray him), said, “Why was this perfume not sold for three hundred denarii and the money given to the poor?” (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) Jesus said, “Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me.” — John 12:1-8


Jesus answered, “It is the one to whom I give this piece of bread when I have dipped it in the dish.” So when he had dipped the piece of bread, he gave it to Judas son of Simon Iscariot. After he received the piece of bread, Satan entered into him. Jesus said to him, “Do quickly what you are going to do.” Now no one at the table knew why he said this to him. Some thought that, because Judas had the common purse, Jesus was telling him, “Buy what we need for the festival”; or, that he should give something to the poor. So, after receiving the piece of bread, he immediately went out. And it was night. — John 13:26-30


When the soldiers had crucified Jesus, they took his clothes and divided them into four parts, one for each soldier. They also took his tunic; now the tunic was seamless, woven in one piece from the top. So they said to one another, “Let us not tear it, but cast lots for it to see who will get it.” This was to fulfill what the scripture says, “They divided my clothes among themselves, and for my clothing they cast lots.” And that is what the soldiers did. — John 19:23-25


On reconciliation and forgiveness
Posted on January 19, 2011 | Leave a comment
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Thinking today about the text: “If you are bringing your gift to the altar and there remember that your brother has something against you, leave your gift there before the altar, first go and be reconciled with your brother, and then come and offer your gift.”

The striking thing about this has always been for me: “remember that your brother has something against you.” What became clear to me today is that this text is for the offending party. If you have wronged someone, or learn that they think you have done so, you as the offender are under obligation to go seek reconciliation; essentially to ask for forgiveness, or at least enter into some dialogue to clarify why the other feels wronged. Note that the offended person is not asked to go seek out the offending brother. Why is that?

Answer: Very simple. The person who has been in any way wronged or offended already has another instruction from Jesus, which takes priority: it is to forgive.

Forgiveness on the part of the offended believer is a foregone conclusion, not even under discussion in the above passage. In commenting on the Lord’s Prayer (“forgive us our trespasses as we forgive those who have trespassed against us“) he says: “For if you do not forgive others their trespasses, neither will my Father forgive you.” Punch line to a parable: “So shall my heavenly Father do to each of you if you do not forgive your brother from the heart.”

Forgiveness is the beginning, the essence, the core, the heart of Christian faith and practice. Without it there is nothing left but mere morality, one which manifests in the worst kinds of self-righteousness. In the context of our text above, there is no question that the person offering the gift has already done what is necessary for the offended party toward reconciliation; they have forgiven, released, let go of the offense and the offender. That action can be taken unilaterally, right there in the presence of God. But if “your brother has something against you“, there is a broken relationship that needs mending. You already have nothing against your brother.

god of unnatural cruelty or GOD of eternal forgiveness and life…

are you holy than thou… because of your money… why?

Jesus said, “Father, forgive them, for they do not know what they are doing.”

hello i name is paul statchen
i give you permission to tell me who i am and what to do.
you are forgiven.