Trouble and Grace
Help me out if you would. Have you ever had this thought:
"Isn't bankruptcy an awful lot like grace?"
The reason I ask that question is that we Christians often don't really believe in grace. We'll spend time setting up rules for ourselves and others that are well-intentioned: those rules are designed to keep us/them from offending God or designed to keep us/them from causing other Christians to stumble.
We reason very well that if everyone would just follow all of these rules, then they won't get in trouble!! And once we've convinced ourselves of that, it becomes easy to justify writing new rules.
One of the current set of "guidelines" that is cycling through Christian communities is that debt is forbidden by the Bible. This is backed by appealing to verses that, taken in isolation, seem to forbid either lending-related or borrowing-related activities.
One that often comes up is this jewel: "Neither a borrower nor a lender be." It sounds Bible-based, of course, either from the phrasing or just the sensibility of it. But it isn't Biblical. It is actually some 16 centuries YOUNGER than the Bible. It comes from Shakespeare's Hamlet and is a comment by Polonius to his son.
Not to be deterred, many turn to either Proverbs 22:7 (also 6:15) or Romans 13:7-10 to try and create/sustain an absolute prohibition on borrowing. While all wisdom is from God and I believe we can trust that God only allowed 'wisdom' to be included that is understandable / explainable, we also recognize that some of the Proverbs and much of the book of Ecclesiastes represent a certain amount of "worldly" wisdom that might be called "under the sun" wisdom.
And the passage in Romans MUST be viewed in context. It comes in a passage where Paul intentionally deals with the difference between worldly authorities and the higher priority of spiritual principles that exceed normal worldly "rules"/authority. So Paul speaks first of authorities. Then he speaks of owing authorities (i.e. taxes, honor, respect). Then he speaks of, essentially, never being in arrears to those authorities.
This becomes a little clearer in the NASB ("Render to all what is due them...") and the ASV ("Render to all their dues:..."). From there Paul transitions to the spiritual. In the NIV verse Romans 13:8 comes out: "Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law." I think the NIV translation captures the intent very well of what Paul was saying...and remember that Paul was a Jew's Jew so when he talks about fulfilling the LAW he means the Torah...
So what does the Torah require? I'm going to give you some passages to look up and study:
Exodus 22:25-27, Leviticus 25:35-37, Deuteronomy 15:1-12, and Deuteronomy 28:12-13, 43-45. Each passage deals with some aspect of borrowing or lending. The passages occur in the context of addressing the Hebrew nation that is about to posses the land of Israel...i.e. be established as a "landed" new nation as opposed to being wanderers (Hebrew is believed to come from the ancient Semitic word `bri with the breath mark at the beginning having the approximate pronunciation of a softly voiced 'h'.)
But the most fascinating of these passages is this one:
Why is that passage interesting? Look at how God calls over and over and over for freedom for his people? And for his people to be openhanded? Note the quote "There will always be poor people in the land." Does that sound familiar to you?
Remember the disciples complaining about the wasted perfume? And Jesus said "There will be poor always"? He was quoting (from memory) from this passage! That means that we can count on this passage being something he had read and if anyone at that meal recognized it, that Jesus mentioned it in order to get those there to go read and remind themselves of God's desire for graciousness BY his people.
Specifically look at this: "1At the end of every seven years you must cancel debts. 2 This is how it is to be done: Every creditor shall cancel the loan he has made to his fellow Israelite. He shall not require payment from his fellow Israelite or brother, because the LORD's time for canceling debts has been proclaimed."
The LORD's time for cancelling debts is every 7 years. If you file chapter 7 in the US and have your debts discharged, you may not file again IF you have filed in the previous six years. Only in the SEVENTH year can you file again. Hmm...how...umm...coincidental??
Banks refer to an interesting concept in making a loan. The concept that a borrower will voluntarily choose to default on a loan is called "moral hazard." Note that the Torah doesn't directly consider the problem of "moral hazard" with respect to the BORROWER. But it does anticipate the "moral hazard" of not LENDING money to the needy:
"Be careful not to harbor this wicked thought: "The seventh year, the year for canceling debts, is near," so that you do not show ill will toward your needy brother and give him nothing. He may then appeal to the LORD against you, and you will be found guilty of sin. Give generously to him and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to."
Even with the latest dating by the most liberal scholars, this passage dates to at least 1,000 BC/BCE...to approximately the Kingdom of David. And if it traces back to the exodus it's at least 3,200 years old. What an amazing picture of grace this is.
But how do we as Christians respond to those that file for bankruptcy? Do you feel the person is cheating? Getting out cheap? Not working hard enough? Misusing his reputation (and perhaps other Christians') by accumulating obligations and then not repaying them?
Do you feel the urge to counsel people to pay off ALL of their debt when they are overwhelmed? Does your church have a plan for helping out those who are unable to manage their finances: both those who have made mistakes in borrowing AND those who God has allowed to be overwhelmed with the events of life?
Here is the heart of the issue that I'm getting at: when you see someone in trouble, do you extend grace to them? The grace that God has already given to you?
After all, the Law calls for Grace.
P.S. I addressed this before in Is bankruptcy a form fo grace?. I'm revisiting it in part because my friend just told me about his efforts to dissolve a business and to resolve his personal indebtedness that resulted from trying to keep the business going and keep the people employed.
"Isn't bankruptcy an awful lot like grace?"
The reason I ask that question is that we Christians often don't really believe in grace. We'll spend time setting up rules for ourselves and others that are well-intentioned: those rules are designed to keep us/them from offending God or designed to keep us/them from causing other Christians to stumble.
We reason very well that if everyone would just follow all of these rules, then they won't get in trouble!! And once we've convinced ourselves of that, it becomes easy to justify writing new rules.
One of the current set of "guidelines" that is cycling through Christian communities is that debt is forbidden by the Bible. This is backed by appealing to verses that, taken in isolation, seem to forbid either lending-related or borrowing-related activities.
One that often comes up is this jewel: "Neither a borrower nor a lender be." It sounds Bible-based, of course, either from the phrasing or just the sensibility of it. But it isn't Biblical. It is actually some 16 centuries YOUNGER than the Bible. It comes from Shakespeare's Hamlet and is a comment by Polonius to his son.
Not to be deterred, many turn to either Proverbs 22:7 (also 6:15) or Romans 13:7-10 to try and create/sustain an absolute prohibition on borrowing. While all wisdom is from God and I believe we can trust that God only allowed 'wisdom' to be included that is understandable / explainable, we also recognize that some of the Proverbs and much of the book of Ecclesiastes represent a certain amount of "worldly" wisdom that might be called "under the sun" wisdom.
And the passage in Romans MUST be viewed in context. It comes in a passage where Paul intentionally deals with the difference between worldly authorities and the higher priority of spiritual principles that exceed normal worldly "rules"/authority. So Paul speaks first of authorities. Then he speaks of owing authorities (i.e. taxes, honor, respect). Then he speaks of, essentially, never being in arrears to those authorities.
This becomes a little clearer in the NASB ("Render to all what is due them...") and the ASV ("Render to all their dues:..."). From there Paul transitions to the spiritual. In the NIV verse Romans 13:8 comes out: "Let no debt remain outstanding, except the continuing debt to love one another, for he who loves his fellowman has fulfilled the law." I think the NIV translation captures the intent very well of what Paul was saying...and remember that Paul was a Jew's Jew so when he talks about fulfilling the LAW he means the Torah...
So what does the Torah require? I'm going to give you some passages to look up and study:
Exodus 22:25-27, Leviticus 25:35-37, Deuteronomy 15:1-12, and Deuteronomy 28:12-13, 43-45. Each passage deals with some aspect of borrowing or lending. The passages occur in the context of addressing the Hebrew nation that is about to posses the land of Israel...i.e. be established as a "landed" new nation as opposed to being wanderers (Hebrew is believed to come from the ancient Semitic word `bri with the breath mark at the beginning having the approximate pronunciation of a softly voiced 'h'.)
But the most fascinating of these passages is this one:
Deuteronomy 15:1-12 NIV At the end of every seven years you must cancel debts. 2 This is how it is to be done: Every creditor shall cancel the loan he has made to his fellow Israelite. He shall not require payment from his fellow Israelite or brother, because the LORD's time for canceling debts has been proclaimed. 3 You may require payment from a foreigner, but you must cancel any debt your brother owes you. 4 However, there should be no poor among you, for in the land the LORD your God is giving you to possess as your inheritance, he will richly bless you, 5 if only you fully obey the LORD your God and are careful to follow all these commands I am giving you today. 6 For the LORD your God will bless you as he has promised, and you will lend to many nations but will borrow from none. You will rule over many nations but none will rule over you.7 If there is a poor man among your brothers in any of the towns of the land that the LORD your God is giving you, do not be hardhearted or tightfisted toward your poor brother. 8 Rather be openhanded and freely lend him whatever he needs. 9 Be careful not to harbor this wicked thought: "The seventh year, the year for canceling debts, is near," so that you do not show ill will toward your needy brother and give him nothing. He may then appeal to the LORD against you, and you will be found guilty of sin. 10 Give generously to him and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to. 11 There will always be poor people in the land. Therefore I command you to be openhanded toward your brothers and toward the poor and needy in your land.
12 If a fellow Hebrew, a man or a woman, sells himself to you and serves you six years, in the seventh year you must let him go free.
Why is that passage interesting? Look at how God calls over and over and over for freedom for his people? And for his people to be openhanded? Note the quote "There will always be poor people in the land." Does that sound familiar to you?
Remember the disciples complaining about the wasted perfume? And Jesus said "There will be poor always"? He was quoting (from memory) from this passage! That means that we can count on this passage being something he had read and if anyone at that meal recognized it, that Jesus mentioned it in order to get those there to go read and remind themselves of God's desire for graciousness BY his people.
Specifically look at this: "1At the end of every seven years you must cancel debts. 2 This is how it is to be done: Every creditor shall cancel the loan he has made to his fellow Israelite. He shall not require payment from his fellow Israelite or brother, because the LORD's time for canceling debts has been proclaimed."
The LORD's time for cancelling debts is every 7 years. If you file chapter 7 in the US and have your debts discharged, you may not file again IF you have filed in the previous six years. Only in the SEVENTH year can you file again. Hmm...how...umm...coincidental??
Banks refer to an interesting concept in making a loan. The concept that a borrower will voluntarily choose to default on a loan is called "moral hazard." Note that the Torah doesn't directly consider the problem of "moral hazard" with respect to the BORROWER. But it does anticipate the "moral hazard" of not LENDING money to the needy:
"Be careful not to harbor this wicked thought: "The seventh year, the year for canceling debts, is near," so that you do not show ill will toward your needy brother and give him nothing. He may then appeal to the LORD against you, and you will be found guilty of sin. Give generously to him and do so without a grudging heart; then because of this the LORD your God will bless you in all your work and in everything you put your hand to."
Even with the latest dating by the most liberal scholars, this passage dates to at least 1,000 BC/BCE...to approximately the Kingdom of David. And if it traces back to the exodus it's at least 3,200 years old. What an amazing picture of grace this is.
But how do we as Christians respond to those that file for bankruptcy? Do you feel the person is cheating? Getting out cheap? Not working hard enough? Misusing his reputation (and perhaps other Christians') by accumulating obligations and then not repaying them?
Do you feel the urge to counsel people to pay off ALL of their debt when they are overwhelmed? Does your church have a plan for helping out those who are unable to manage their finances: both those who have made mistakes in borrowing AND those who God has allowed to be overwhelmed with the events of life?
Here is the heart of the issue that I'm getting at: when you see someone in trouble, do you extend grace to them? The grace that God has already given to you?
After all, the Law calls for Grace.
P.S. I addressed this before in Is bankruptcy a form fo grace?. I'm revisiting it in part because my friend just told me about his efforts to dissolve a business and to resolve his personal indebtedness that resulted from trying to keep the business going and keep the people employed.
posted by greg.w.h@6:55 PM link-to-post
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