Restricted Generosity in the New Testament

Abstract

In a revised form of his dissertation at the University of Nottingham under Professor Roland Deines, Dr. Timothy Murray contributes the following volume to the growing field of NT wealth ethics. Specifically, Murray is concerned with when, how, and why the first Christians restricted their material generosity. The focus on restriction is a novelty among studies of NT wealth ethics. The argument of the book is arranged around two parts that are further separated into nine chapters. After situating his argument within the field of NT ethics in general and wealth ethics in particular, Murray helpfully clarifies some of the terms used throughout the volume (ch. 1). Murray depends heavily on the “implicit ethics” model of Ruben Zimmermann throughout his work. The first half of the monograph is devoted to comparative studies (chs. 2–5). Specifically, individual chapters detail the restricted generosity of Roman oikos (ch. 3), Greco-Roman associations (ch. 4), and first-century Jewish groups (ch. 5). Interestingly, Murray concludes from his evaluation of various texts that there is little difference in how these groups viewed generosity and its restrictions. Generosity was reciprocal and was restricted in cases where one party failed to uphold their end of the obligation. Controversially, Murray argues that there is little evidence to argue for a system of poor care among first-century Jewish groups. One highlight of this section is the evidence mined from inscriptions. As many will attest, epigraphy is important, but often the cost outweighs the benefit. Murray’s work is exceptional in this regard and illuminating to his argument.The comparative studies of the first half of the volume transition to NT texts in the second half of the volume. In this section, Murray focuses on three areas. First, he argues that the NT is replete with fictive kinship language (ch. 6). Murray explores what can be made of the church as a family. Next, Murray explores two test cases in the NT where restrictions on generosity form the background for Paul’s exhortations: the Thessalonian correspondence (ch. 7) and 1 Tim 5:3–16 (ch. 8). These final chapters follow the same basic ordering: current interpretive options followed by the “implicit ethic” in each text.The volume closes with a summary of the above findings and a short paragraph of its implications for further study. First, early Christians embodied financial mutuality, and this must be taken seriously. Second, mutuality among the first Christians was primarily concerned with internal relations. Third, the poor-care practices of early Christians cannot be assumed to be modeled after the poor-care practices by Jewish groups.In reading this volume, I was immediately impressed with the care by which Murray engages the NT texts. He evaluates the interpretive options and finds merit where merit is due. Thankfully, Murray does not attempt to synthesize his conclusions with all the major views to avoid controversy. He follows the evidence and then shows its relationship to the major commentaries on the subject, even if that relationship is strained. Murray’s preference for Zimmermann’s “implicit ethics” is initially exciting, but when it is used to understand the Thessalonian correspondence and 1 Timothy, it does not appear immediately evident how this approach is different from other models.The true value in this volume may be the timely nature of its findings. In contemporary discussion about the church and its responsibility to outsiders in regard to financial reparations, Murray has provided a nuanced understanding of the biblical texts. Too often, biblical texts are generalized and wrong conclusions reached. Murray does exactly what he sets out to do—he provides an in-depth analysis of generosity and its restrictions in the NT. If his conclusions are accepted, one will find that giving in the ancient world in general, and the NT world specifically, followed specific patterns that were regulated by self-identification, reciprocity, differences in material gifts, and ethical expectations for the recipient and giver beyond the gift/giving. This volume is recommended and necessary reading for those exploring wealth ethics in the ancient world.