Recap
In Part 1 & 2 of “Was Jesus really a Socialist?” we considered more than the fluffy and emotionally satisfying notion that socialism means sharing and caring and, the foolish efforts of those who see it matching up perfectly with Torah’s own proclamations about caring for the poor. They are not the same.
Socialism, since its inception in ancient Mesopotamia, always has the same core of ideas driving it and the same alluring lies buttering its path to destitution and oppression—that total government control over all production and distribution is good for the poor and will lead to a kinder more beautiful world.
The truth is radically different and always the same: Decreasing efficiency, diminished functionality, disappearing incentives to labor, a steady move toward poverty, rapid increases in government force, mass arrests, show trials, mass murder, mass starvation, waves of purges of the “uncooperative.” Neither your life, your labor, your time, your wife, your children, nor your property is yours. It all belongs to the State “collective” under the full authority of those few in charge of managing the collective in the name of “the people.”
God warned Israel about establishing governments that take on supreme power, preaching in Deuteronomy 17 & 18 a form of constitutionally limited government, separation of powers, and both checks and balances between them. 1 Samuel 8:10-18 maps out the dangers of those foolish enough to ignore those commands.
Every Jot and Tittle Washed Away
“Progressive” “Christians” even if they do in a moment of self-doubt acknowledge the truth of what I’ve said will still push back, saying, “But Jesus overrode all that mean-spirited Torah with a higher call in the New Testament. We follow Jesus not law.” Or something to that effect.
They will trot out a bunch of supposed places that Jesus and his followers proves in their minds that He was a great socialist leader. Let’s review them quickly and then let context push back.
1) “Sell your possessions and give to the needy.”
Text: Luke 12:33; Luke 14:33; 18:22. Claim: This defends giving until all are equal, reducing the rich and elevating the poor. Wealth should be like water… always seeking to level out.
2) “Sell what you possess and give to the poor… and come, follow me.”
Spoken to the “Rich Young Ruler. Text: Matthew 19:21–22; Mark 10:21–22; Luke 18:22–23. Claim: This is a redistribution of wealth mandate for everyone.
3) “Give to the one who begs from you…”
Text: Matthew 5:42; Luke 6:30. Claim: Open-ended redistribution ethic akin to socialism.
4) “Render to Caesar the things that are Caesar’s; and to God the things that are God’s.”
Text: Matthew 22:21; Mark 12:17; Luke 20:25. Claim: Endorsement of the State’s rightful claim over all wealth.
5) “…to proclaim good news to the poor… liberty to the captives…”
Nazareth Manifesto / Jubilee Text: Luke 4:18–19 (quoting Isaiah 61; Jubilee background in Lev 25). Claim: Universal call to social justice and wealth redistribution.
6) Jesus Feeds the Multitudes:
Text: Matthew 14:13–21; 15:32–39; Claim: Divine model for state provisioning.
7) The Parable of the Good Samaritan:
Text: Luke 10:29–37. Claim: Socialized charity should be the norm.
8) “These last worked only one hour, and you have made them equal to us who have borne the burden of the day and the scorching heat.”
Parable of the Laborers in the Vineyard: Text: Matthew 20:1–16. Claim: Equal outcomes trump contracts.
9) “Behold, Lord, the half of my goods I give to the poor…”
Zacchaeus Text: Luke 19:8–9. Claim: Redistribution of wealth should be a norm.
10) “You cannot serve God and Mammon”
Text: Matthew 6:24; Luke 16:13. Claim: Claiming ownership of things is Anti-Christian.
11) “All who believed were together and had all things in common.” & “There was not a needy person among them…”
Text: Acts 2:44–45; 4:32–37. THE JERUSALEM CHURCH: Claim: Christianity was founded on socialism / communal ownership.
12) “But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back for yourself part of the proceeds of the land?”
Ananias & Sapphira: Text: Acts 5:1–11. Claim: Their death proves “refusal to socialize property” is a sin.
13) Seven deacons chosen for the daily distribution:
Text: Acts 6:1–6. Claim: Formalized welfare state in church most fully realized in equivalent State-run programs.
14) The Jerusalem Collection:
Text: 1 Corinthians 16:1–4; 2 Corinthians 8–9; Romans 15:25–27. Claim: Cross-church redistribution of wealth should be a norm.
15) “…that as a matter of fairness“
It is fair (isotēs) that “your abundance at the present time should supply their need…” “Equality” (isotēs): Text: 2 Corinthians 8:13–15. Claim: Enforced economic equality should be the norm in the church.
16) “If anyone has the world’s goods and sees his brother in need… yet closes his heart…”
Text: 1 John 3:17–18. Claim: Mandate for economic leveling.
17) “Come now, you rich, weep and howl for the miseries that are coming upon you…
Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days.” Text: James 5:1–6. Claim: This is a biblical condemnation of keeping capital/wealth rather than letting it flow to others seeking social leveling.
18) “Let the thief no longer steal, but rather let him labor…
so that he may have something to share with anyone in need.” Text: Ephesians 4:28. Claim: The only righteous end of work is sharing.
19) The Pastoral Pattern of Care:
Text: 1 Timothy 5:3–16 (widows indeed), 6:17–19 (the rich to be generous). Claim: “Church-run redistribution” sets the stage for governmental expansion of the same.
20) Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.
The crowds asked John the Baptist: ‘What then shall we do?’ And he answered them, ‘Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.’” Text: Luke 3:10–11. Claim: This is a new law for the Christian to seek a leveling of outcomes.
Wow… case closed. Cough, cough.
The Most Important Question About Anything
The question we must ask ourselves is this, “Does context matter when interpreting and applying a text?”
Scripture Teaches What?!
If it does not then, we can boldly claim that Scripture teaches that “Money answers all things” (Ecclesiastes 10:19), that “there is no God,” (Psalm 51:1), that we should, “Curse God and Die,” (Job 2:9). We can boldly profess immortality with Genesis 3:4, “You shall not die,” and defend the health of wicked living with Job 21:7.” We can claim that Scripture has no special rights for men over animals… for Ecclesiastes 3:19 declares, “Man has no preeminence above a beast.” Indeed, law and order should give way to defending personal choices and people should “judge not.” (Matthew 7:1) After all, Ecclesiastes 11:9 also defends the feel good life, saying, “Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes.” Yes, we should all, “…eat, drink and be merry” for “tomorrow we die.” (1 Corinthians 15:32; Luke 12:19; Isaiah 22:13) We can also boldly claim that we can earn our salvation, for James 2:24 says, “Ye see then how that by works a man is justified, and not by faith only.”
Context Says, “No!”
But thank heavens, context does matter. God does exist. Man is saved by faith. We should not live hedonistically. We actually are called to judge so long as we judge rightly. The soul that sins shall indeed die. We should not curse God. Money does not answer all things. And the wicked will perish in their sins.
Homework
So, if you please, a little homework. Spend some time considering each of these proposals in context. See if anything stands out to you that might cause you to second guess the common applicational claims that are attached to them. In my next article, I’ll bring in my homework and we can compare. This is important. Entire civilizations depend on getting this right.
~Andrew D. Sargent, PhD
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