Gospel in Life

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Do you ever wish life came with an owner's manual, a guide to follow when you're facing difficult decisions or just trying to live with integrity in the small, everyday moments? Today on Gospel and Life, Tim Keller shows us how the Ten Commandments help us align our lives with God's will, not by restricting us with outdated rules, but by laying the foundation from which we can live a life of true freedom and flourishing.

Guest (Male): Second Corinthians, chapter 8, and we'll read verses 1 through 15. And now, brothers, we want you to know about the grace that God has given to the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able and even beyond their ability.

Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints. And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God's will. So we urged Titus, since he had earlier made a beginning, to bring also to completion this act of grace on your part.

But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness, and in your love for us—see that you also excel in this grace of giving. I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that through his poverty you might become rich.

And here's my advice about what's best for you in this matter. Last year, you were the first not only to give but also to have the desire to do so. Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means. For if the willingness is there, the gift is acceptable according to what one has, not according to what one does not have.

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, as it is written: "He who gathered much did not have too much, and he who gathered little did not have too little." This is God's Word.

Tim Keller: We're returning to a series that we gave up about a month ago for Christmas themes, and that's a series on the Ten Commandments. The Ten Commandments, we're saying, are like high steel. You know the high girders that have to be thrust up into the sky so that a skyscraper can be built on it? In the same way, the Ten Commandments are high steel.

The Ten Commandments are not confining chains, chains that confine our human potentiality, nor are the Ten Commandments busy work from some cosmic algebra teacher who's trying to keep us off the streets. Rather, the Ten Commandments are high steel, a framework on which to build a life of greatness. It is God who comes to us and tells us how to live.

Kathy and I recently, just this week—I was looking at my wife and she said, "Go up higher. Higher up and further in." Okay, why not? Kathy and I celebrated our anniversary this week. We went to *The Merchant of Venice*. And then I came back and read the thing. One amazing thing that just pushes us is how much racism is in that thing, how much sexism.

And here's Shakespeare. Shakespeare is a once-in-every-200-or-300-years kind of guy. His nobility of spirit, his depth of vision—nobody here, nobody alive, probably would claim to be that kind of human being, and yet he was a man of his times. He could not rise above his own times. And do we think that somehow we have that, that we've arrived today?

That the popular opinions and values of our time are not going to look just as ridiculous in a hundred years or so to other people? Who can tell us what is right, what is noble, and what is good? And the answer is nobody, unless there's somebody outside of us and above us and outside of time who can come and tell us what is good and noble and true.

And if there isn't a somebody like that, then we are stuck in a swamp of visceral subjectivism, yelling slogans to each other across picket lines and nobody really being sure who's right. But God has come to us and he has said in the Ten Commandments: I invented work, I invented relationships, I invented sex, I invented money. I invented all these things. I know how they operate.

Today we come to the eighth commandment: Money. "Thou shalt not steal." The commandments are so remarkably practical. Look at the last seven: work, family life, human relationships, sex, money, then honesty and inner peace. Practical enough for you? And God today is talking about "thou shalt not steal." And this passage that we just read is based on the principles in the Bible that are there in the commandment "thou shalt not steal."

Money—this shouldn't come as a surprise in this city—money is really just a measure of your power. Money is power. Now, that doesn't surprise New Yorkers. A lot of other places, people aren't quite as bold about it. The fact is, money is simply a measure of how much of the world you control. Money is the measure of how much power you've got to choose.

You see, your wealth and your poverty really is a relative thing. It all depends on your ability to choose. Tonight, if you want to go out to eat, the more money you have, the more choices you have. When you want to put something on to wear today, the more money you have, the more choices you have. When you want to find somebody to help you do something you want, the more money you have, the more choices you have. The more of the world you control, the more choices you have, the more power you have. That's all money is. It's a measure of how much of the world you control.

Now, does that make money good or bad? I was talking to one of my kids the other day about it, and the kid couldn't remember the point of one of these earlier sermons and he said, "Now let me get this straight. I forget now, is sex good or bad?" And I said, "Well, let me ask you another question. Is fire good or bad?"

And we came up with this basic approach: well, it all depends on whether it's in the fireplace or out on the rug. And if it's out on the rug, at the very best you've got a bad scar, and at the very worst you've lost your house. And money in the same way—the power of money is something which can be released both constructively or destructively in a person's life.

Like sex, money answers to something very deep in the human nature which God designed down there. Money was designed to be our dignity. Now listen. Money was designed to be our dignity. There's no human dignity without money. Money is not a silly or a superfluous thing. Money answers to something we're going to talk about in a minute that God put deep in us, and that is we all need to have part of the world to care for.

And without any part of the world to care for, we have no dignity. So money is supposed to be our dignity, but what has happened in most of our lives because of sin and the effects of sin on us, money has not—instead of being our dignity, money has become our definition. And that's different. And what that does then is that turns money into a destructive power in your life.

It eats you up, just like sex was built to be our joy, but it's turned into our definition. We were talking about that a few weeks ago. If you need to be attractive, if you need to have sex to be attractive so you feel good about yourself, like you're a worthwhile person so you know that you have personhood, then what has happened is sex is no longer your joy, it's your definition.

In the same way, money has become that to many of us—many of us. It's money out of which we get our personhood. It's no longer our dignity, it's our definition. And some of you say, "I wish I had enough money for it to be a problem." It can be just as much of a problem for a person without it as a person with it, as you sure know, or as we're going to demonstrate. Money is power. It can act destructively or constructively in your life.

How can you be sure it's acting constructively? How can you be sure? The answer is—you know the answer—it's in the Bible many places. It all depends on your heart. It's not how much money you've got or how little money you've got. It depends on your heart attitude. And in this passage, there are three principles that have to be screwed down into your heart.

In fact, you have to constantly do it. And as you work them down into your heart the way you work chocolate chips into the dough when you're making chocolate chip cookies—you've got to work your way in. It takes time, sometimes it's hard. You have to work these three principles into your life, and if you do, you will be free from money as your definition, and it will become your dignity, and the power of that money can be released into the world.

Money is power, but you've got to be freed from it as your definition so it can become your dignity and you can actually release its power where it'll do the most good. These three principles have got to be gripped. You know what they are? They're here. The reason they're here is this passage is a fundraising letter. Oh my word, even in the Bible, a fundraising letter.

Second Corinthians 8, verses 1 to 15. Paul is trying to raise money for the poor in Jerusalem, and he's talking to the Corinthians and he's trying to get them to give. And he's doing it by talking to them about how the Macedonians have given. And because the Macedonians have given, Paul shows why they were so liberated from the need for things, from the need for money as a definition.

And they were freed from that so they were able to release the power of their money into the world to do good. And he brings these three principles out. Friends, we need these three principles. You keep saying, "Okay, what are they?" But before I tell you what they are, think: isn't it possible that money has got too much of a hold on you, that it's too much of your definition?

Worry about money, envy of people who've got it, and a fondling of things—the things that you've got, a fondling of them, a kind of taking comfort in the nice things that you've got. These are evidences of the definition, money being your definition. And the three principles that Paul talks about are these. Number one: God owns everything that you've got. Number two: Jesus impoverished himself for you. And number three: you can take it with you.

There's three principles here. God owns everything you've got so you've got to act like a trustee. Number one. Number two: Jesus gave everything for you, so you're free for radical generosity. And number three: you can take it with you if you invest it in eternal things. Now, those three principles, let's just run down them. There's far more in each one of them than we can open up this morning, but let's go.

Number one: God owns everything. Look, verse 5. And they did not—he's talking about the Macedonians. The reason the Macedonians gave, it says, though they had severe trial, overflowing joy, and their extreme poverty welled up in rich generosity. Why? Because they gave themselves first to the Lord and then to us.

The Macedonians had literally, in verse 3, it tells us, the Macedonians were already poor. It even says rock-bottom poverty. And yet they gave themselves first to the Lord and then they made a donation. Now, why? Paul cannot mean the Macedonians gave their hearts to the Lord for the first time. He can't mean that because that would have meant they weren't Christians. Any Christian is somebody who's given their heart to the Lord.

What he must mean, what Paul must mean then, is this: the Macedonians saw a need, but they also recognized their own poverty. What were they going to respond to? They responded to the fact that they were owned by God, that they were already God's, that God owned them. They recognized it, they responded to it, they rejoiced in it, and as a result, they were liberated from their need for things as a personal definition.

And as they got rid of money as a definition, just imagine the dignity that they realized that they had. Think of the usefulness they felt, think of the dignity they had, and the power of their money—what little money they had—was released into the life of the poor in Jerusalem, and it had a powerful impact.

And the thing that liberated them to do that was the knowledge that they've already belonged to God, that they were only trustees, that everything they had, everything they were, belonged to God. That's the first principle. It's everywhere in the Bible. Psalm 24, verse 1: "The earth is the Lord's and the fullness thereof." Job 41, verse 11, or 12 or 13, somewhere around there where God says, "Everything under heaven is mine."

Now, the first reaction of the average person when they hear that is, "Wait a minute. Wait a minute. I have worked my whatever off to get where I am now. What do you mean everything I have is his?" And the answer to that is: oh, you worked your whatever off, but where'd you get your whatever? Why weren't you born mentally disabled like a lot of people?

Where'd you get the brain you have? Where'd you get the health you have? Where did you—you know, you are living in a country right now where the person who delivers papers makes more than 70 percent of the rest of the world's laborers. Lots of people would like to live here, you do. My question to you is, where did you get the wherewithal to do all this hard work that you've done? And the answer is, it was a gift.

Just as Adam was put into the world to take care of it, it was a gift to him. So your wealth has been given to you. And just as Adam was put in the world not as an owner but as a trustee of what was given to him, so you are a trustee of everything you've got. Now, that doctrine of trusteeship cuts two ways. Two ways, now. Here we go into economic theory—and what am I talking to you for about this for, but here goes.

On the one hand, it means this: if Adam was a trustee, that means we were built—something deep down inside of us, we were built for trusteeship. We were built to have things to take care of. There is no human dignity, there is no real being in the image of God unless you've got a piece of the world to care for. Dignity comes as you have something to care for. You have to have something because Adam was built that way, and therefore we're all built that way. Man was built that way.

And this is the reason, for example, that everybody I've ever talked to who went to prison told me why it was so dehumanizing was not that you couldn't move around when you wanted to, but the fact that your possessions were taken away from you. It was so dehumanizing to have everything taken away and then a few things given back. It's the reason why extreme socialism and collectivism is so dehumanizing and why it's failed.

It's the reason why neighborhoods, generally, where people own their own homes, look a lot better than places where people do not. We were built—we have to have something which is ours to care for. It is dehumanizing, it's depersonalizing. We are less than humans, we're less than what God created us for, we have no dignity if we don't have something to take care of.

Yeah. Yeah, that's dehumanizing. You see, a person has got everything that you own, the only part of the world that you've got is what you—you know, you've got on your back or in your pockets. That's dehumanizing. But there's another side to it. The other side to it is if that means that we're all trustees and only trustees, then we are only—we only own things in the secondary sense, right?

We don't have ultimate ownership over it. It might be that we enjoy it, and listen, trusteeship means you enjoy it. If somebody gives you a car to take care of, there's a sense in which you enjoy the car more than the owner. You're the one who is in it, you're the one who cares for it, you're the one who drives it. You enjoy it. And yet, how it's used ultimately has got to be—the shots have got to be called by the owner.

His priority for what you've been given, his values have got to be honored, and if you don't honor it, you are a thief, right? If you—if someone gives you a pile of money and says, "This much I want for this and this much I want for that, it's not yours, you're a trustee. You can enjoy it, but if you do not give it where the owner says to give it, you're not just being stingy, you're being a thief."

You're an embezzler. That's the reason why, fundamentally, Christianity is a different economic system, because capitalism actually says, "Whose money is it? It's your money, and you can do what you want." Fundamentally, communism and socialism says, "Whose money is it? It's the people's, and you must do with it as the community needs." And Christianity says, "Whose money is it? It's God's, and you must do as he directs." Those are three fairly different approaches, wouldn't you say?

Guest (Male): We all chase things like success, true love, or the perfect life. Good things that can easily become ultimate things. When we put our faith in them, deep down we know they can't satisfy our deepest longing. The truth is that we've made lesser gods of good things, things that can't give us what we really need. In his book *Counterfeit Gods: The Empty Promises of Money, Sex, and Power and the Only Hope that Matters*, Tim Keller shows us how a proper understanding of the Bible reveals the truth about societal ideals and our own hearts, and shows us that there is only one God who can wholly satisfy our desires.

This month, we'll send you *Counterfeit Gods* as our thanks for your gift to help Gospel and Life share the love of Christ with people all over the world. You can request your copy at gospelinlife.com/give. That's gospelinlife.com/give. Now, here's Dr. Keller with the rest of today's teaching.

Tim Keller: Now, put all that in light of everything, that means that you're trustees, and you live in a land of trustees, a world of trustees. And what is stealing? What does it mean to steal? How can you steal? And the Bible tells us, therefore, there's two different things, two different kinds of thievery. Now, listen to this. The first kind of thievery is when we refuse to honor the caretaker rights of other human beings.

I hope you see now that what somebody owns, that what somebody has to take care of, is fundamental to that person's dignity. And to infringe on their rights, things that God has given them, is to assault their dignity and assault their very humanity. And that's the reason why stealing is in the Ten Commandments, it's so serious. Now, we know the obvious forms—there's blue-collar forms like pickpocketing and robbery, and there's white-collar forms like money laundering, embezzling, and insider trading. Those are obvious, though.

They're wrong. But there's a lot less obvious ones. If you do not do your best work, you're robbing your employer. If you slough on your time, you're robbing your employer. Hey, have you heard the story about the 32-year-old lawyer that went to heaven? He died one day, he went to heaven, and he gets to the gate, and he says—you didn't expect this, did you? He says, "What am I doing here? I'm a young man. I shouldn't be here yet."

And the angel at the gate says, "Well, it says right here you're 96 years old. It's your time." And the man says, "Wait a minute. You don't understand. I'm 32 years old. There must be some mistake." And he said, "Oh, I see. We added up your time sheets." But it's not—listen, if you're a lawyer, I'm sorry, but what about mechanics? What about accountants? If you do not do your best work, you're stealing.

The car that you sold, that you know that if he knew everything you know about the car, you'd never get what you asked for, but you did. If you make a bad product, a product that unravels, if you make a product that doesn't really satisfy, even though people will buy it because they're too foolish yet to see that you're giving them amusements that don't amuse and an education that doesn't educate, if you just do shoddy work, you're stealing from the people. If you don't pay your employees enough, if you cheat on your income tax, if you pad your expense account—oh my.

You have got to honor the caretaker rights of others. But that's the first kind of stealing. The second kind of stealing is you've got to honor the owner's rights over your own wealth, or you're stealing. In Malachi chapter 3, God says, "Will you rob me?" "How can you rob God?" "You rob me in tithes and offerings." Now, what this means is simply this: if everything you own is God's, and he says in his Word, "I want a significant amount of my money to go to three causes."

Do you know what they are? The Bible commands that you be generous toward three causes. Generous. Number one: God's work, the kingdom. Number two: the poor. And number three: God's people with needs. God's work in the kingdom, the poor, and God's people with their needs. There's a place in Ephesians chapter 4, verse 28, where it says, "Let the thief no longer steal, but let him give and be generous."

Do you hear that? You either are a thief or you're generous. If you're not generous, you're a thief. Why? Remember this: it's because if you own the money, really own the money that you have, and someone asked you to please give to God's work, please give to the poor, please give to these needy Christians over here, and you said no, then you'd be stingy. But if you're a trustee and you say no, then you are a robber.

That's why God can actually say in Ephesians 4:28, if you're not generous, you're a thief. Why he can say in Malachi 3, if you're not generous, you're a robber. Why he can say constantly in the Bible, do justice to the poor. What do you mean, justice? You see, there's plenty of people, I guess, who are poor because they've been dishonest, but there's plenty of people who are poor—most people who are poor—not because they're dishonest.

And most of the people I believe who are better off are not—are not better off because they're dishonest. So how can God say you must do justice to the poor? What's unjust about holding on to what I earned? And the answer is, God says that's my money up there. The reason you've got it is I've given you more. I gave you more talent, I gave you more health, I gave you more providential care, I gave it to you.

I want you to be generous with it. If not, you're being unjust. I've earmarked big parts of what you own, which is really what I own, for other people. And unless you let go of it, it will destroy you if you make your money and your standard of living your definition. It will no longer be your dignity, it'll be your shame, and it'll strangle you, and all that power that you're sitting on will not be released out into the world.

That's the second kind of stealing: a lack of generosity. There's two kinds of stealing. Now, the question that comes up almost immediately is, "Okay, now you've made me feel pretty guilty, but I'm not sure I feel liberated yet. I feel terrible, but I don't feel liberated. And what do you mean, a portion? How much? I need to know this. I have no idea if I'm being generous or not." And the answer is—it's not quite what you want.

You see, the second principle, the first principle that you need to screw into your heart was what? God owns everything and you're only a trustee. The second principle of financial liberation is brought right out here in verse 8. This is the heart of it all. Paul says, "I am not commanding you." Did you hear that? Nobody, even Paul the apostle—now surely Paul the apostle could do it, but he said it wasn't even his place to come to you, to any individual and say, "Here's how much you have to give."

Even Paul couldn't do that. And instead, he said, "I can't command you, but I want to test whether or not you remember—you remember and you know the grace of our Lord Jesus Christ, who though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich." You will never be financially liberated unless you look at the grace of Christ, because the grace of Christ will liberate you in two ways: the experience of the grace of Christ changes your heart, and the model of the grace of Christ gives you a rule of thumb.

The experience changes your heart, and the model gives you a rule of thumb. The experience means, do you know—was there ever a time in your life where you came and you saw that no matter what's in your bank account, you are a sinner? That you're spiritually poor? Has that ever happened to you? Jesus Christ comes to us and says, "Listen, no matter what's in your bank account, your love, your integrity, your honesty, your morality—you are not living the way you should. You are not good."

And therefore, I have got to die for you, and I've got to pay your penalty. And now that I paid your penalty, if you receive me as your Savior, you have got real riches: the riches of adoption. I'll bring you into my family. The riches of acceptance, I'll give you my righteousness. The riches of power, I will put my life in you. Those are the real riches. And when you know the real riches, you know what happens?

You begin to look at your physical riches in a different way. If you know the grace of Christ, it changes the way in which you look at your physical riches. Let me give you two examples to show how psychologically a Christian is transformed in your attitude. If you were dying and you knew you were dying, and I came to you and I said, "Guess what? I'm a doctor. And the Food and Drug Administration has finally just let out this particular kind of medicine. And it will definitely cure you, and only this medicine will cure you, and it's 100 percent sure to cure you."

However, you may not want to pay for it because it's extremely expensive. You may have to sell your home and move and live with a friend. You might have to get rid of your compact disc player. You might have to sell your stock, you might have to impoverish yourself, so you probably don't want this medicine. And you would look at me and you would say, "Are you kidding? What good is my compact disc player if I don't have that medicine? What good's my home if I don't have this medicine?" All these things that used to be so important to me, they used to give me so much meaning—these things suddenly are pale.

It's almost like when that medicine comes, it's like the sun has come out so I can't see the stars. All these other things that used to be important to me are now expendable. This is so precious to me that all these other things are little if I don't have that. To you who believe in Jesus Christ, he is precious. And everything else in your life that used to define you has now become eternally and utterly expendable.

It changes the way you look at it. And that's why Paul can say to you, "Do you know the grace of Jesus Christ? Do you know that you're spiritually poor no matter whatever was in your bank account, and do you know that you've got real riches? And if you've got the real riches that Jesus can give you, do you realize that changes your total—your attitude toward everything else? Do you know that?" To the extent that you know that, there's that liberation.

The experience of grace gives us a change in our personality, but the model of Christ's grace gives us the rule of thumb. You see, Jesus Christ gave everything. And people are constantly saying to me, "How much should I be giving to God's work and to the poor and to needy Christians? How much?" Don't forget that I can't tell you. If Paul couldn't tell you, for goodness sakes, but I'll tell you this—don't press me. Paul wouldn't do it, and after all, he had more authority than I do.

But there's three guidelines, and here's what they are. Number one: the tithe. You know, the Old Testament required all believers to give a tenth of their income each year. A tenth. The New Testament doesn't say much about the tenth, doesn't say very much about the tithe except very indirectly. So what are we to conclude? I'll tell you what we can conclude. We can conclude this: are we more blessed or less blessed than Old Testament believers? You tell me.

Are we more indebted or less indebted than Old Testament believers? Are we more responsible or less responsible than Old Testament believers? More, all the way down the line. So the real question is, is it possible that the New Testament says, "Well, the Old Testament believers were required to give a tenth of their income, but for you..." The reason the New Testament doesn't bring up the tithe is because Jesus did not tithe his life, or we'd all be lost.

The point is, the New Testament, I believe, assumes the Old Testament—the only possible explanation is the Old Testament standard is a rock-bottom minimum. It was just a given, it was a rule of thumb. It says that's where you start. Number two: the tithe is one guideline. Number two: the second guideline is your lifestyle. We're told here in verse 3 that the Macedonians gave—what? Not in according to their means. They gave as much as they were able and beyond their ability.

What is "beyond their ability" mean? I'll tell you what beyond their ability means. Ordinarily, the limitations on your giving are your own needs and then a prudent salting away of money for future needs and emergencies, right? And then beyond that, you give. What these Macedonian Christians did was they cut into their lifestyle. They said, "We're going to give to the place where it actually changes how we live, it changes the level of our necessities."

I would have to say that the giving that we're talking about in Second Corinthians 8 means it's radical enough so it changes how you live. If it doesn't, you're only giving God the leftovers. Haven't you heard about this true story about the farmer who said, "Unbelievable! I thought my cow was going to have one calf, and she had two calves. When they grow up, I'm going to sell one of them and give all the proceeds to the Lord."

And the wife said, "That's fantastic." But it was just a couple months later where the guy came on and said, "What a horrible day. You know what happened today? It was so sad. The Lord's calf died." And the wife says, "I don't remember that we decided which one was which." "Oh yes," he says, "I remember I said the first day, that's the Lord's calf, and what a shame the Lord's calf died." And it always is the Lord's calf that dies in our life.

Jonathan Edwards, some years ago, wrote a tract on giving. And in the tract, he said this: the Gospel obliges us to give when we are in distress to those in greater distress than us. How else will we bear one another's burdens? Now listen to this: if we never relieve others' burdens but when we can do it without being burdened ourselves, how then do we bear our neighbor's burden when we bear no burden at all?

I know that's hard to understand because it's logical and we're modern people. Let me explain that to you. He says it says, "Bear one another's burdens." When we say, "I can't afford to give," what we mean is I can't afford to give without it actually burdening me. If I give, then some of the burden of this need will shift over into me. I won't be able to do something that I want to do.

And Edwards says, "If you never give unless it doesn't burden you, you're not bearing anybody's burdens. You haven't gone out there and given, you're not giving in a way to bear others' burdens until you feel the burdens themselves come onto you because of the extent of your giving." The tithe is a guideline, cutting into your lifestyle is a guideline.

And the last guideline is you need to be excited—and this might sound silly. You shouldn't just give because, "Oh my gosh, I'm guilty." You should get close enough to needs and people and causes that you say, "I can be part of this. I can be involved in this. I want to give into this." And then you'll feel the liberation happen. Jesus Christ's model is the rule of thumb. It's radical generosity. And if you know the grace of God, you'll be liberated.

Well, I got to conclude. Remember what the third principle was? I'll give it to you in a sentence: you can take it with you. Paul said, "Right now, if you give, you're in plenty and they're in want, but someday you might find that they might be in plenty and you might be in want." He's saying take the long view. But let's take the real long view. The Bible says put your money into things that last.

If you had a teenage daughter who got an inheritance from somebody of $20,000 and she went out and bought Donny and Marie Osmond records, you would say, "What a stupid thing to do. Why didn't you invest it in something that would bear dividends? What an awful way to use your money." Listen, friends: only one billionth of your entire existence is going to be spent here on earth. You understand that?

When the sun is so old that it dies, we're all going to be around to see that. And the real question is, are you putting the power of your money into things that will outlast the sun? Most of the things we put our money into are going to burn up with it. But people, who don't die, and the work of the Lord and the Word of God, which doesn't pass away—these are things that if you put your money into people, you put your money into the work of the kingdom, into things that your owner says you should put your money into—if you get rid of your thievery by your stinginess, you will find you're putting your money in things that last.

If you know the grace of Christ—you know, some of you, one of the weird things about New York, one of the weird things about New York is that almost every other place, generally, people flock together in a congregation of rather similar kinds of income levels. Not here, as you know. Some of you are scared because you're really not sure where your next bite's going to come from.

Matthew 6 says, don't be afraid. Consider the fact that Jesus Christ takes—that God takes care of the birds of the air and the grass of the field, and you're much more important than the birds of the air. Reason with yourself. Don't envy and hate yourself because you don't have any money, because you haven't had the career you want. Don't go along with the way most people go who take money as their definition.

Look at Matthew 6, realize he's going to care for you, and let the money you've got become your dignity. And those of you who've got the money, you're sitting on a powder keg. Don't drift along with the way in which your wealth will probably take you, which is this—the more money you have, the more you feel this deep need for security, the bigger you feel the cushion's got to be. You're sitting on a powder keg.

And the money could be just so powerfully released into the world, so powerfully released. Robert Murray M'Cheyne was a Scottish minister, and I'll close with this quote—a Scottish minister who preached in Scotland over 150 years ago. And he preached a sermon on giving. And this sermon is just so powerful because he takes exactly what Paul says in Second Corinthians 8 and says, "Do you know the grace of Christ? And if you do, feel the logic."

"Oh, my dear friends, if you would be like Christ and you pray that you will be, become like him in giving. Though he was rich, yet for our sakes he became poor. Objection, someone says: my money is my own. Answer: well, Christ might have said, my blood is my own, my life is my own—and then where would you be? Objection: but many people in need are undeserving. Answer: Christ might have looked at you and said, look at these wicked rebels, should I lay down my life for these? No, I will give to the good angels, the deserving poor. But no, he left the ninety-nine sheep and came after the lost. He gave his blood to the undeserving. Objection: but people who I give my money to might abuse it. Answer: Christ might have said the same thing with far greater truth. Christ knew that thousands would trample his blood under their feet, that most would despise it, that many would make his blood an excuse for sinning more. And yet he gave his own blood. My dear Christians, if you want to be like Christ, give much, give often, and give freely even to the vile, even to the undeserving. Christ is glorious and happy, and so should you be. It's not your money I want, it's your happiness. Remember his own word: it's more blessed, it's more happy, to give than to receive." Let's pray.

Guest (Female): Thanks for joining us here on the Gospel and Life podcast. We hope that today's teaching encouraged you to go deeper into God's Word. You can help others discover this podcast by rating and reviewing it. And to find more gospel-centered content by Tim Keller, visit gospelinlife.com. Today's sermon was recorded in 1990. The sermons and talks you hear on the Gospel and Life podcast were recorded between 1989 and 2017 while Dr. Keller was senior pastor at Redeemer Presbyterian Church.