WALDROP: Establishing the concept of a Biblical economy

There is a Biblical economy that might be defined as: “having things and loving people at the same time.” Putting that economy on paper for planning and implementing into the public arena is not as easy. Even though it has been on paper for thousands of years now, it is still soundly rejected by many, if not most, of us.

That written document contains approximately 2,000 Bible verses, depending upon how we divide them up since our chapters and verses were not part of the Bible until the Latin Vulgate of 1555; and such divisions can interfere with a perfect count of those “economic verses.”

But is this really a problem? Someone objecting to the concept of a Biblical economy might say: “But I found only 1,872 verses about that.” If so, we must ask what they do with them and how many verses it takes to convince them. Even if we throw out a few hundred for the sake of argument, there would remain an overwhelming number of Bible verses that establish an economy for having and meeting material needs. Who, but the most resistant, would not see this after an honest and open reading of the Bible?

Someone else might point out that a great many of these verses are in the Old Testament and that “we don’t live according to Old testament laws because of Jesus.” Well, ok, let’s throw out a few hundred more off the most “legalistic” Old Testament verses about how we should handle economic matters. That might bring us down to, say, 1,500 or so. Same problem: an overwhelming amount of Scripture still implies a Biblical economy.

But wait. There’s another problem with that objection. New Testament writers like Paul brought the Old Testament into New Testament economics. For example, he established economic equality as a goal in his teaching: “Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. Then there will be equality.” (2 Cor. 8:13-14 NIV).

Then, Paul quoted the Old testament as still valid: “As it is written’ (Exodus 16:18): He who gathered much did not have too much and he who gathered little did not have too little” (2 Cor. 8:15 NIV). This showed that “equality” is not a matter of precision or exactness, but of approximation, much like our word “equity.” Economic extremes were the problem then, as now.

Still, a recalcitrant multi-billionaire might object: “But that’s just your interpretation ...” Well, sure. Some Bible passages are difficult. So, let’s look to Jesus: “Blessed are you who are poor ... Woe to you who are rich ...” (Luke 6:20-25). How many interpretations of “Blessed,” “Woe,” “Rich,” and “Poor” are there? Anyone in doubt can consult Merriam-Webster or a host of other dictionaries!

Does not some stubbornness become obvious after each objection? But, even if we eliminated several hundred more economic verses, what would that bring them down to — a mere 1,000 or so? Really, now ... .

Shakespeare’s slightly revised observation, “You protest too much” (Hamlet, Act 3, scene two,) applies here. Some skeptics raise these objections so often and with such force that even the most skilled debater cannot budge them from their position. What can, if anything? Well, just one more Scripture, now — one more try.

It’s from the lips of Jesus, six words that have become a modern hymn: “Freely you have received; freely give.” (Matt. 10:8). Have you?