Craig Blomberg, Apollos, 1999, 300 pages, Four of Five Stars
Neither Poverty Nor Riches is one of the many excellent books in the NSBT series edited by DA Carson. I have gravitated toward Systematic Theology because of champions like Grudem, Berkhof and Reymond.
But I am warming to the Biblical Theology. This method highlights historical context and inductive study by tracing important biblical themes throughout the whole Bible. Blomberg’s task here is to study money and possessions from Genesis to Revelation.
The author begins with two thorough chapters on the OT view of possessions, deftly addressing the major difference in principle between the testaments.
Never was material wealth promised [in the NT] as a guaranteed reward for either spiritual obedience or simple hard work. This omission flows directly from the fact that the people of God are no longer defined as one ethnic group living in one divinely granted piece of geography (242).
Again, he said: “Wealth as a sign of God’s blessing and as a reward for one’s labor, then, are the two major strands of Old Testament teaching that for the most part do not carry over into the New Testament” (83).
Chapters 4-7 are given to the New Testament perspective on money. His belief that the percentage of giving should go up in relation to one’s income was convincing.
Not surprisingly, Blomberg’s analysis on our Lord’s perspective of money is most insightful. His exegesis on fifteen of Jesus’ parables was marvelous. If one does not have time to read the whole book, his closing chapter of conclusions is well worth it.
This book is not without its warts. Blomberg is sympathetic to the free market but doesn’t go far enough. At times he seems to promote some kind of hybrid of capitalism and socialism (26). I disagree when he says no single economic system can be called “biblical”.
Contrast this with Wayne Grudem (Poverty of Nations) and his straight-to-the point opening quote in a lecture on the free market: “There is only one solution to world poverty. It is the only solution that has ever worked and will ever work. This solution is evident from economic history of every wealthy nation of the world today and this solution is consistent with the teachings of the Bible.”
There were a couple other unsightly stinkers. Blomberg suggests that if Southern Baptists want to boycott Disney because of their friendship with homosexuality, they ought to be consistent and boycott Nike as well, who pays Michael Jordan more in one year than its 18,000 employees in Indonesia (251). Not only are the vices hardly on par, but one wonders if Blomberg has forgotten that if Jordan wasn’t paid, neither would the majority of those Indonesian workers.
Elsewhere he’s misleading in saying a man as the primary breadwinner is “completely generic in the Greek” of 1 Timothy 5:8 (208). But just two verses later a godly widow is described as one that brought up her children, obviously making the man the primary provider.
I had to shield my eyes when he suggested world poverty could be eliminated if Western Christians would merely tithe, since foreign aid has never eliminated poverty except for a corrupt few. Overall, this book was one of the best reads of the year.