What do you think?
Rate this book
Money and Possessions: Interpretation: Resources for the Use of Scripture in the Church
The Bible is rich with complex and diverse material on the topic of money and possessions. Indeed, a close look at many scriptural texts reveals that economics is a core preoccupation of the biblical tradition. In this new work, highly regarded preacher and scholar Walter Brueggemann explores the recurring theme of money and possessions in the Old and New Testaments. He proposes six theses concerning money and possessions in the Bible, observing their contradictory nature to the conventional wisdom and practice of both the ancient world and today's society. Brueggemann advises us to reassess the ways in which our society engagesor does not engagequestions of money and possessions as carriers of social possibility. He invites the church to move toward an alternative neighborly economy that is more consistent with the gospel we confess.
343 pages, Kindle Edition
Published September 1, 2016
59 people are currently reading
186 people want to read
About the author
Walter Brueggemann
316 books571 followersWalter Brueggemann was an American Christian scholar and theologian who is widely considered an influential Old Testament scholar. His work often focused on the Hebrew prophetic tradition and the sociopolitical imagination of the Church. He argued that the Church must provide a counter-narrative to the dominant forces of consumerism, militarism, and nationalism.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 19 of 19 reviews
August 29, 2016
Summary: A survey of the teaching of canonical scripture on the subject of money and possessions focusing on these as gift of God, meant for the mutual benefit of neighbors, and marred by extractive economics creating disparities of rich and poor, privileged and oppressed.
I've often remarked that the Bible has more to say about money than heaven or hell or a host of other topics. What we often treat as "nobody's business" the scriptures treat as a matter of deep concern to God. And that is clearly evident in this new book by venerable Old Testament scholar Walter Brueggemann.
Brueggeman proposes six theses that he believes summarize the teaching of the biblical texts:
1. Money and possessions are gifts of God.
2. Money and possessions are received as rewards for obedience.
3. Money and possessions belong to God and are held in trust by human persons in community.
4. Money and possessions are sources of social injustice.
5. Money and possessions are to be shared in a neighborly way.
6. Money and possessions are seductions that lead to idolatry.
The rest of the book considers the different parts of the canon and how these illustrate and develop these theses. He begins with the Pentateuch and the tenth commandment's prohibition of coveting, emblematic of the breakdown of neighborly sharing of resources. He explores the development of the kingdom of Israel, the hopes of justice and the ways kings become involved in "extractive" practices (one of Brueggemann's favorite words for social injustices around money). The psalms focus on both Torah and Temple and source money and possessions in the gifts of God, the worship of God, and the trust reposed in kings. Turning to the prophets, we see their message against idolatrous wealth, the loss of exile, and restoration and another chance at neighborliness. The five festal scrolls include the tale of Ruth, a marvelous illustration of loss and redemption with economic implications.
Turning to the New Testament, we see how much money and possessions play a role in the teaching of Jesus who proposes an alternative economy for an alternative kingdom. In Acts we witness the extension of neighborly community against the backdrop of the ultimate extractive empire of imperial Rome. Paul's works speak of divine generosity ("grace") to be mirrored in human generosity epitomized in Paul's collections for Jerusalem. The Pastorals and James warn of the dangers of riches and partiality to the rich and the requirements of true religion. Revelation speaks of the ultimate alternative to Rome (Brueggemann takes a preterist reading believing all or most of Revelation was primarily relevant to the time in which it was written).
This is not a highly technical work which makes it useful for lay adult education efforts. Brueggemann is not bashful when it comes to drawing contemporary parallels to the biblical text and a group using this book might take issue with his social justice positions. Where it is most useful is in identifying the many biblical texts that deal with the subject of money and possessions and providing helpful commentary and context for discussing these passages. If indeed this is used as a resource for the study of and use of scripture in the church as is the intent of this series, it can be quite helpful in summarizing what we find in scripture, and proposing a basic rubric of biblical theology of money and possessions around his six theses.
______________________________
Disclosure of Material Connection: I received this book free from the publisher via a pre-publication e-galley through Edelweiss. I was not required to write a positive review. The opinions I have expressed are my own.
I've often remarked that the Bible has more to say about money than heaven or hell or a host of other topics. What we often treat as "nobody's business" the scriptures treat as a matter of deep concern to God. And that is clearly evident in this new book by venerable Old Testament scholar Walter Brueggemann.
Brueggeman proposes six theses that he believes summarize the teaching of the biblical texts:
1. Money and possessions are gifts of God.
2. Money and possessions are received as rewards for obedience.
3. Money and possessions belong to God and are held in trust by human persons in community.
4. Money and possessions are sources of social injustice.
5. Money and possessions are to be shared in a neighborly way.
6. Money and possessions are seductions that lead to idolatry.
The rest of the book considers the different parts of the canon and how these illustrate and develop these theses. He begins with the Pentateuch and the tenth commandment's prohibition of coveting, emblematic of the breakdown of neighborly sharing of resources. He explores the development of the kingdom of Israel, the hopes of justice and the ways kings become involved in "extractive" practices (one of Brueggemann's favorite words for social injustices around money). The psalms focus on both Torah and Temple and source money and possessions in the gifts of God, the worship of God, and the trust reposed in kings. Turning to the prophets, we see their message against idolatrous wealth, the loss of exile, and restoration and another chance at neighborliness. The five festal scrolls include the tale of Ruth, a marvelous illustration of loss and redemption with economic implications.
Turning to the New Testament, we see how much money and possessions play a role in the teaching of Jesus who proposes an alternative economy for an alternative kingdom. In Acts we witness the extension of neighborly community against the backdrop of the ultimate extractive empire of imperial Rome. Paul's works speak of divine generosity ("grace") to be mirrored in human generosity epitomized in Paul's collections for Jerusalem. The Pastorals and James warn of the dangers of riches and partiality to the rich and the requirements of true religion. Revelation speaks of the ultimate alternative to Rome (Brueggemann takes a preterist reading believing all or most of Revelation was primarily relevant to the time in which it was written).
This is not a highly technical work which makes it useful for lay adult education efforts. Brueggemann is not bashful when it comes to drawing contemporary parallels to the biblical text and a group using this book might take issue with his social justice positions. Where it is most useful is in identifying the many biblical texts that deal with the subject of money and possessions and providing helpful commentary and context for discussing these passages. If indeed this is used as a resource for the study of and use of scripture in the church as is the intent of this series, it can be quite helpful in summarizing what we find in scripture, and proposing a basic rubric of biblical theology of money and possessions around his six theses.
______________________________
Disclosure of Material Connection: I received this book free from the publisher via a pre-publication e-galley through Edelweiss. I was not required to write a positive review. The opinions I have expressed are my own.
September 30, 2016
Money and possessions matter. They might not always come up explicitly in our ordinary, everyday conversations, but when Jesus tells His disciples to sell their possessions because "where your treasure is, there your heart will be also" (Luke 12:34, NRSV) or bluntly says, "You cannot serve God and wealth” (Luke 16:13, NRSV) His words are especially challenging for many of us because they ring deeply true, even if we usually avoid thinking about them. Nevertheless, we often try to keep faith and money in separate spheres of life. In his new volume, Money and Possessions, Walter Brueggemann insists that this is both unsustainable and undesirable: "We live in a society that would like to bracket out money and possessions (politics and economics) from ultimate questions. The Bible insists otherwise" (p.12).
Given the vast number of relevant biblical texts, any discussion of wealth and possessions in Scripture cannot avoid being selective. Nevertheless, Brueggemann's striking overview is a valuable resource that many Christians will hopefully appreciate. He's an Old Testament scholar, and it's in the portions of the book dealing with the Hebrew Bible that his command of the biblical material and passion as a theologian come through most clearly. In the chapters exploring money and possessions in the New Testament, Brueggemann is—as he himself admits—on more unfamiliar ground (p.xx). Hence, he turns more frequently to the works of New Testament scholars like Luke Timothy Johnson (See especially his Sharing Possessions: What Faith Demands. 2nd Ed. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2011)) and Ellen F. Davis in the latter chapters of the book.
Israel's Testimony Regarding Wealth and Justice
Within the Old Testament narratives, the Exodus looms large, both in general and in terms of money and possessions. That makes it significant to see at the core of Israel's testimony the command given at Sinai, "You shall not covet..." (Exodus 20:17, NRSV) Brueggemann contends that this prohibition against coveting is a central feature of the books placed at the beginning of the Old Testament canon (p.15). He explains, "the term 'covet' in truth concerns not only an attitude of wanting but also an action of taking... The prohibition concerns the acquiring of what belongs to another" (pp.16-17). Such unchecked wanting/taking of possessions is harmful not just because it's against God's will but because it ignores the well-being of one's neighbor:
It is the reality of the neighbor that is the God-acknowledged check on addictive acquisitiveness. The neighbor is a line that must not be transgressed, because the neighbor is an undeniable social fact that will not go away. (p.17)
For Brueggemann, it is important to look at Israel's Sinai-defined vision of life in the contrasting light of their time in Egypt. Concerns of neighborliness weren't on Pharaoh's horizon. Brueggemann comments that while God's people are called to love persons and use commodities, Pharaoh did precisely the opposite, choosing instead to use people and love commodities (p.25). For Pharaoh, the Sabbath is a preposterous idea. Therefore, we shouldn't be surprised to find the Sabbath near the center of Israel's post-Exodus vision of life since, "It is an active form of resistance against insatiable desire... coveting is in contradiction to the alternative of sabbath" (pp.21-23).
Studying the Old Testament's wisdom literature through the lens of money and possessions, especially in the Book of Proverbs, can be complicated. Brueggemann affirms that, "for the most part, wisdom teaching is committed to the proposition that creation is ordered so that deeds produce consequences” (p.121). Proverbs encourages readers at multiple points to pursue diligence and avoid laziness so that they avoid poverty (For example, Proverbs 10:4, 12:11, 12:27, 14:23). Does this mean that Proverbs imagines laziness to be the only cause of poverty? Brueggemann suggests this line of interpretation is overly-simplistic, pointing out that Proverbs also contains many passages that display a deep concern for the poor and deconstruct assumptions about the autonomy of personal wealth (Proverbs 14:31, 21:13, 22:9, 29:7).
Yes, money and possessions are gifts from God (1 Chronicles 29:10-22). Nevertheless, those with money have neighborly obligations. Wealth "is not... to be secured at the expense of or withdrawal from the common good" (p.129). The majority of the Old Testament is concerned, at least in Brueggemann's eyes, not with extolling the goodness of riches, but rather with calling out those who pursue possessions without restraint and unmercifully ignore those in need. These matters are profoundly theological in addition to practical. Greed, coveting, and idolatry are unfortunately connected to one another in Brueggemann's eyes (pp.38-40). Hopefully, I'm not the only one who is immensely challenged by this to be more intentional about how (and where) I spend my money, and to grow in charity. There is more of Brueggeman's survey of the Old Testament that we could go into (his exploration of the Psalms and prophetic books, for example, do not disappoint), but for the sake of space we must turn to the book's examination of the New Testament.
Money and Possessions in the New Testament
It may be because he was forced to condense his exploration of money and possessions in the Gospels into a single chapter, but I repeatedly experienced a desire for Brueggemann to slow down and dig more deeply into scripturally relevant passages as he surveyed them. This isn't a major criticism of the book, given the space constraints and his background in the Hebrew Bible, but I admit that I found Brueggemann's treatment of the Gospels to be less thorough than his chapters on the Old Testament.
Nevertheless, Brueggemann finds in the Gospels a portrayal of Jesus as someone who cared about material issues, especially when it came to how those on the margins of society suffered at the hands of an "economy of extraction" practiced by Roman authorities and other ruling powers (p.187). Brueggemann highlights the radical either-or nature of Jesus's teachings regarding God and wealth (for example, Luke 16:13) when he says:
The choice required is complete and nonnegotiable... if the either-or of God/Mammon is taken seriously, the economy must be deprived of its sacred character and its sacred power. That is, it must be "profaned"... it can be seen that the giving of alms is an act that profanes money, robs it of its sacred quality, and submits it to the rule of God, who is, as Creator, always generously giving. (pp.194-195)
With the parable in Matthew 25:31-46, Brueggemann deems it to be, in regards to material goods, "an insistence that material resources (money and possessions) are not an autonomous zone" but are possessed in the context of community (p.200). Given the emphasis on looking out for one's neighbor in these texts, I'd also suggest that Jesus's expansion of the definition of "neighbor" in the parable of the Good Samaritan is surely relevant to this topic.
Reviewing Paul's perspective on these issues is difficult, according to Brueggemann, because "his views on money and possessions are scattered throughout his letters and admit of diversity and complexity" (p.219). It's clear, though, that the overwhelming nature of God's gift in Christ was central to Paul. Hence, Brueggemann brings up 1 Corinthians 4:7 ("What do you have that you did not receive?" (NRSV)) to suggest that for Paul, all of life is based on the gift of God in Christ. While Paul's words aren't centered on economic concerns, Brueggemann suggests that they are nevertheless relevant to them. Turning to Romans 12, we see Paul pleading with his audience to be transformed in conformity to Christ so that they no longer live according to the pattern of "this world" (Romans 12:2, NRSV). Brueggemann brings this admonition into the realm of economic concerns when he suggests that it also means that Christians need not be conformed to the economic assumptions and practices of this "present economic world" (p.222).
In Galatians 6, Paul begins by urging his readers to "bear one another's burdens," but then finishes by also saying that "all must carry their own loads" (Galatians 6:2-5, NRSV). How should readers make sense of this? Here, Brueggemann turns to perspective of Richard Hays, who stresses the importance of reading both these verses together, thereby allowing us to maintain them in tension and affirm both that we are personally accountable to God and called to live in community, mutually helping one another (p.235).
I wish we could take the time to stroll through Brueggemann's chapters on money and possessions in James, Hebrews, and the Book of Revelation. Unfortunately, we must shift instead to a few closing observations. I do, however, want to point out that the Letter of James especially echoes themes found in the Old Testament's wisdom literature, and Revelation is distinctive in its use of Israel's prophetic language in order to give hope to followers of Christ and call out the exploitative practices of the Roman world (pp.250, 266-67).
Conclusion
So what can we say about money and possessions in Scripture, as we reach the end of this review? Regardless of how we come into possession of wealth, it is seen theologically as a gift from God. Ultimately, it still belongs to God and is "held in trust by human persons in community" (pp.1-4). This is probably the claim that most strongly supports Christian language of financial stewardship. Sadly, "Money and possessions are [also] sources of social injustice" (p.5). It seems unfortunately true that humans are predisposed in this fallen world to destructively oppress others in order to gain money and power. Because of this, the Bible strongly connects remembering God with treating neighbors justly on the one hand, and forgetting God with falling into greed and idolatry on the other (p.5). For me, Brueggemann successfully demonstrates in this book that faith and money can't be kept in separate spheres of life without doing damage to the flourishing of Christian life. How should this impact the lives of Brueggemann's readers? Surely in many ways. Reading Money and Possessions reminded me of C.S. Lewis's words on charity in Mere Christianity:
I do not believe one can settle how much we ought to give. I am afraid the only safe rule is to give more than we can spare. In other words, if our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. (C.S. Lewis, Mere Christianity. in The Complete C.S. Lewis Signature Classics. (New York, NY: HarperOne, 2002), 77))
Lewis's words may be specifically about personal giving, but they do a good job of smashing through the defenses we often put up in order to keep discussions about money and possessions "safe" and unchallenging. Some might fear that Brueggemann's reading reduces the Bible's concerns to merely economic matters; I think that is far from true. However, it does highlight the material dimensions of faith Scripture. I'm glad I read Money and Possessions, but maybe more importantly, I'm challenged to live like I read it, both personally and in community.
*Disclosure: I received this book free from Westminster John Knox Press for review purposes. The opinions I have expressed are my own, and I was not required to write a positive review.
**More theology book reviews and other articles can be found at Theologues.net and Tabletalktheology.com
Given the vast number of relevant biblical texts, any discussion of wealth and possessions in Scripture cannot avoid being selective. Nevertheless, Brueggemann's striking overview is a valuable resource that many Christians will hopefully appreciate. He's an Old Testament scholar, and it's in the portions of the book dealing with the Hebrew Bible that his command of the biblical material and passion as a theologian come through most clearly. In the chapters exploring money and possessions in the New Testament, Brueggemann is—as he himself admits—on more unfamiliar ground (p.xx). Hence, he turns more frequently to the works of New Testament scholars like Luke Timothy Johnson (See especially his Sharing Possessions: What Faith Demands. 2nd Ed. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2011)) and Ellen F. Davis in the latter chapters of the book.
Israel's Testimony Regarding Wealth and Justice
Within the Old Testament narratives, the Exodus looms large, both in general and in terms of money and possessions. That makes it significant to see at the core of Israel's testimony the command given at Sinai, "You shall not covet..." (Exodus 20:17, NRSV) Brueggemann contends that this prohibition against coveting is a central feature of the books placed at the beginning of the Old Testament canon (p.15). He explains, "the term 'covet' in truth concerns not only an attitude of wanting but also an action of taking... The prohibition concerns the acquiring of what belongs to another" (pp.16-17). Such unchecked wanting/taking of possessions is harmful not just because it's against God's will but because it ignores the well-being of one's neighbor:
It is the reality of the neighbor that is the God-acknowledged check on addictive acquisitiveness. The neighbor is a line that must not be transgressed, because the neighbor is an undeniable social fact that will not go away. (p.17)
For Brueggemann, it is important to look at Israel's Sinai-defined vision of life in the contrasting light of their time in Egypt. Concerns of neighborliness weren't on Pharaoh's horizon. Brueggemann comments that while God's people are called to love persons and use commodities, Pharaoh did precisely the opposite, choosing instead to use people and love commodities (p.25). For Pharaoh, the Sabbath is a preposterous idea. Therefore, we shouldn't be surprised to find the Sabbath near the center of Israel's post-Exodus vision of life since, "It is an active form of resistance against insatiable desire... coveting is in contradiction to the alternative of sabbath" (pp.21-23).
Studying the Old Testament's wisdom literature through the lens of money and possessions, especially in the Book of Proverbs, can be complicated. Brueggemann affirms that, "for the most part, wisdom teaching is committed to the proposition that creation is ordered so that deeds produce consequences” (p.121). Proverbs encourages readers at multiple points to pursue diligence and avoid laziness so that they avoid poverty (For example, Proverbs 10:4, 12:11, 12:27, 14:23). Does this mean that Proverbs imagines laziness to be the only cause of poverty? Brueggemann suggests this line of interpretation is overly-simplistic, pointing out that Proverbs also contains many passages that display a deep concern for the poor and deconstruct assumptions about the autonomy of personal wealth (Proverbs 14:31, 21:13, 22:9, 29:7).
Yes, money and possessions are gifts from God (1 Chronicles 29:10-22). Nevertheless, those with money have neighborly obligations. Wealth "is not... to be secured at the expense of or withdrawal from the common good" (p.129). The majority of the Old Testament is concerned, at least in Brueggemann's eyes, not with extolling the goodness of riches, but rather with calling out those who pursue possessions without restraint and unmercifully ignore those in need. These matters are profoundly theological in addition to practical. Greed, coveting, and idolatry are unfortunately connected to one another in Brueggemann's eyes (pp.38-40). Hopefully, I'm not the only one who is immensely challenged by this to be more intentional about how (and where) I spend my money, and to grow in charity. There is more of Brueggeman's survey of the Old Testament that we could go into (his exploration of the Psalms and prophetic books, for example, do not disappoint), but for the sake of space we must turn to the book's examination of the New Testament.
Money and Possessions in the New Testament
It may be because he was forced to condense his exploration of money and possessions in the Gospels into a single chapter, but I repeatedly experienced a desire for Brueggemann to slow down and dig more deeply into scripturally relevant passages as he surveyed them. This isn't a major criticism of the book, given the space constraints and his background in the Hebrew Bible, but I admit that I found Brueggemann's treatment of the Gospels to be less thorough than his chapters on the Old Testament.
Nevertheless, Brueggemann finds in the Gospels a portrayal of Jesus as someone who cared about material issues, especially when it came to how those on the margins of society suffered at the hands of an "economy of extraction" practiced by Roman authorities and other ruling powers (p.187). Brueggemann highlights the radical either-or nature of Jesus's teachings regarding God and wealth (for example, Luke 16:13) when he says:
The choice required is complete and nonnegotiable... if the either-or of God/Mammon is taken seriously, the economy must be deprived of its sacred character and its sacred power. That is, it must be "profaned"... it can be seen that the giving of alms is an act that profanes money, robs it of its sacred quality, and submits it to the rule of God, who is, as Creator, always generously giving. (pp.194-195)
With the parable in Matthew 25:31-46, Brueggemann deems it to be, in regards to material goods, "an insistence that material resources (money and possessions) are not an autonomous zone" but are possessed in the context of community (p.200). Given the emphasis on looking out for one's neighbor in these texts, I'd also suggest that Jesus's expansion of the definition of "neighbor" in the parable of the Good Samaritan is surely relevant to this topic.
Reviewing Paul's perspective on these issues is difficult, according to Brueggemann, because "his views on money and possessions are scattered throughout his letters and admit of diversity and complexity" (p.219). It's clear, though, that the overwhelming nature of God's gift in Christ was central to Paul. Hence, Brueggemann brings up 1 Corinthians 4:7 ("What do you have that you did not receive?" (NRSV)) to suggest that for Paul, all of life is based on the gift of God in Christ. While Paul's words aren't centered on economic concerns, Brueggemann suggests that they are nevertheless relevant to them. Turning to Romans 12, we see Paul pleading with his audience to be transformed in conformity to Christ so that they no longer live according to the pattern of "this world" (Romans 12:2, NRSV). Brueggemann brings this admonition into the realm of economic concerns when he suggests that it also means that Christians need not be conformed to the economic assumptions and practices of this "present economic world" (p.222).
In Galatians 6, Paul begins by urging his readers to "bear one another's burdens," but then finishes by also saying that "all must carry their own loads" (Galatians 6:2-5, NRSV). How should readers make sense of this? Here, Brueggemann turns to perspective of Richard Hays, who stresses the importance of reading both these verses together, thereby allowing us to maintain them in tension and affirm both that we are personally accountable to God and called to live in community, mutually helping one another (p.235).
I wish we could take the time to stroll through Brueggemann's chapters on money and possessions in James, Hebrews, and the Book of Revelation. Unfortunately, we must shift instead to a few closing observations. I do, however, want to point out that the Letter of James especially echoes themes found in the Old Testament's wisdom literature, and Revelation is distinctive in its use of Israel's prophetic language in order to give hope to followers of Christ and call out the exploitative practices of the Roman world (pp.250, 266-67).
Conclusion
So what can we say about money and possessions in Scripture, as we reach the end of this review? Regardless of how we come into possession of wealth, it is seen theologically as a gift from God. Ultimately, it still belongs to God and is "held in trust by human persons in community" (pp.1-4). This is probably the claim that most strongly supports Christian language of financial stewardship. Sadly, "Money and possessions are [also] sources of social injustice" (p.5). It seems unfortunately true that humans are predisposed in this fallen world to destructively oppress others in order to gain money and power. Because of this, the Bible strongly connects remembering God with treating neighbors justly on the one hand, and forgetting God with falling into greed and idolatry on the other (p.5). For me, Brueggemann successfully demonstrates in this book that faith and money can't be kept in separate spheres of life without doing damage to the flourishing of Christian life. How should this impact the lives of Brueggemann's readers? Surely in many ways. Reading Money and Possessions reminded me of C.S. Lewis's words on charity in Mere Christianity:
I do not believe one can settle how much we ought to give. I am afraid the only safe rule is to give more than we can spare. In other words, if our expenditure on comforts, luxuries, amusements, etc., is up to the standard common among those with the same income as our own, we are probably giving away too little. (C.S. Lewis, Mere Christianity. in The Complete C.S. Lewis Signature Classics. (New York, NY: HarperOne, 2002), 77))
Lewis's words may be specifically about personal giving, but they do a good job of smashing through the defenses we often put up in order to keep discussions about money and possessions "safe" and unchallenging. Some might fear that Brueggemann's reading reduces the Bible's concerns to merely economic matters; I think that is far from true. However, it does highlight the material dimensions of faith Scripture. I'm glad I read Money and Possessions, but maybe more importantly, I'm challenged to live like I read it, both personally and in community.
*Disclosure: I received this book free from Westminster John Knox Press for review purposes. The opinions I have expressed are my own, and I was not required to write a positive review.
**More theology book reviews and other articles can be found at Theologues.net and Tabletalktheology.com
January 5, 2024
Clearing some off the list! This is definitely a resource I will certainly return to! Brueggemann is one of my heroes for sure.
January 30, 2017
Walter Brueggemann’s Money and Possessions is the most recent addition to WJK’s Interpretation series, and a most welcomed addition it is! An exhaustive analysis and articulation of what the Bible has to say about money and possessions is much too daunting a task, thus Brueggemann has by necessity been rather selective in the passages he addresses, though he does span the entirety of the canon. His “Introduction” serves well as a summary and conclusion (he does not include the latter), and would be an excellent primer for study and discussion. The rest of the chapters follow the Bible through its canonical order.
Brueggemann follows the theme of God’s economy over and against the world’s economy. There are certainly passages dealing specifically with “money and possessions,” but there is a great deal of Scripture that addresses life in regards to how we live in relation to these things even if not explicitly mentioned. The latter is where the real meat of this study lies, and it may prove difficult to digest by those who appeal to individualism and pulling oneself up by the bootstraps. Brueggemann’s insight into the pervasiveness of covetousness throughout Scripture will likely be the beneficial driving force of perspectival shift for many who study and apply this text.
Along with finding it in the libraries of Bible students and teachers alike, I foresee Money and Possessions being added to syllabi for business, finance, economics, and socio-political courses in Christian universities. Highly recommended.
*I received a temporary digital copy for review from Westminster John Knox Press via NetGalley.
Brueggemann follows the theme of God’s economy over and against the world’s economy. There are certainly passages dealing specifically with “money and possessions,” but there is a great deal of Scripture that addresses life in regards to how we live in relation to these things even if not explicitly mentioned. The latter is where the real meat of this study lies, and it may prove difficult to digest by those who appeal to individualism and pulling oneself up by the bootstraps. Brueggemann’s insight into the pervasiveness of covetousness throughout Scripture will likely be the beneficial driving force of perspectival shift for many who study and apply this text.
Along with finding it in the libraries of Bible students and teachers alike, I foresee Money and Possessions being added to syllabi for business, finance, economics, and socio-political courses in Christian universities. Highly recommended.
*I received a temporary digital copy for review from Westminster John Knox Press via NetGalley.
September 11, 2016
This is an excellent survey of biblical theologies of money and possessions, even if, at times, it goes into less depth than one might like (a necessary evil for a survey book). Brueggemann acknowledges texts that diverge from his argument while making a convincing case that the Bible teaches that material abundance must be shared and that wealth must be used for the good of all members of the community. Recommended for all preachers.
December 11, 2023
Classic Brueggemann—some wonderfully poignant observations, but I’m left wanting a bit more.
June 9, 2020
Brueggemann continues to inspire us to read Scripture not that we are to mindlessly follow him but to seek to hear the voice of Jesus.
July 5, 2017
A thorough and accessible exploration of how the various books of the Bible deal with economic realities and values. This book offers a very important critique of our culture, past and current, and it's reliance on extraction based economies that thrive on oppression and are in direct violation of neighborliness and the teachings of scripture. I highly recommend this book for anyone interested in economics and/or biblical studies. I found Brueggemann's insights wonderfully helpful in my own development of a God-centered understanding of the value and purpose of Money and Possessions.
December 20, 2017
Great work by Brueggemann. He walks through the whole bible, laying out the relationship each section has to money and possessions. I think to really be able to soak all this up, I'd have to go through this book a chapter a week and taking some real strategic notes. I think this is book you study, not casually read. Having said that, I did really enjoy learning what I was able to absorb during one pass, there is a lot of value here and it is important stuff too. I will most likely come back to this book at times to look at individual sections.
May 6, 2018
Brueggemann always delivers. This book is no exception. Perhaps the greatest contribution Brueggemann leaves his reader with, however, is his treasure of an insight into the 1 Timothy text. The few words he dedicates to it are more helpful than 10 commentaries of any combination.
August 21, 2017
The Biblical of money and possessions reaches a subversive conclusion in today's America that is long overdue for serious reflection. This book provides a good start.
June 18, 2022
It is a little dense, but whatever you have to do to get its content into your head, *please do so*. It is a critical read for those who claim to follow Jesus in a materialist society (like 21st-Century USA).
“Our attitude towards money and possessions is one of the most inescapable and condemning reflections of our view of Jesus — for better or worse.”
“Jesus saw that our attitude towards wealth and possessions says more about our acceptance of the Kingdom of God than almost anything else.”
“Our attitude towards money and possessions is one of the most inescapable and condemning reflections of our view of Jesus — for better or worse.”
“Jesus saw that our attitude towards wealth and possessions says more about our acceptance of the Kingdom of God than almost anything else.”
July 29, 2025
This is simply a brilliant book from Brueggemann covering a topic it seems so many are content to leave at arms length. This book challenged me in so many different ways to re-examine my own practices and thoughts about handling God's gifts. I will return to this one again and again.
September 17, 2022
A useful and readable survey of the whole Bible's teachings on money, tracing the overarching thread of God's economy as different from the usual worldly economy.
January 13, 2023
Attempts to cite every verse in the Bible that references money & possessions
January 15, 2024
Brueegemann stating it plain and simple: it’s all for the common good, start and end of the money and possessions story.
Currently reading
July 4, 2020As a Stewardship trainer in the Anglican Church of Kenya, Diocese of TaitaTaveta and a Master of Arts in Religion student at Africa Nazarene University, Kenya. I have found this book so helpful in both my daily duty and as a tool in doing my research.
I recommend it to anyone struggling to come out of poverty because poverty is not our portion.
I recommend it to anyone struggling to come out of poverty because poverty is not our portion.
April 23, 2022
The more spiritual book that has helped shape my view on what our economic systems entail and what they could possibly be. We can make the Bible say pretty much whatever we want, which I've always heard used as a bad thing, since the connotation was that every view but the "correct" one is inherently wrong. For much of the post-Enlightenment era, economic schools of thought tied to Christianity have shaped the mechanisms of our modern capitalist structures. In this tour de force on what the Bible has to say about the material reality we inhabit, the assumption that those schools of thought are the only way Jesus followers can consider the organization of economies is turned on its head; we are reminded that the God we claim to serve instituted large scale debt forgiveness, steered His people away from empires that sought to extract their labor and lives, and later on worked within those empirical contexts to create new models of living that are based on neighborly caretaking. There is so much more possible in how we share what we have and how to react to the lie of scarcity than the principles that prevail in modern Christian ideals
Currently reading
August 25, 2025Reading for What's Money Got to Do With It?.
Displaying 1 - 19 of 19 reviews