MONEY, MAMMON & WEALTH

Cite as: Monroe, A. L. (1995, August). Money, Mammon & Wealth. Paper presented at the Faith-Learning Institute, Cedarville College, Cedarville, OH. Available WWW: http://www.cedarville.edu/employee/bakerw/integrat/moneym&w.htm

Christians are intellectually schizophrenic when money and wealth are discussed. On the one hand they view money and wealth as necessary enabling people to eat, be clothed, have a shelter, and of course being magnanimous by giving to others. Their reasoning follows that if people are going to meet basic needs, they need to earn money and be involved in economic exchange. On the other hand, many of these same Christians hold that there is an inconsistency between their inescapable involvement utilizing money and, with the teaching of Jesus and other Biblical passages that seemingly condemn money and wealth.

Cross currents in our thinking are evident with prosperity theology teaching and at the same time attempting to fathom the statement by Jesus concerning the ubiquitous poor, "For the poor always ye have with you, ... ." Christians seem to be caught in the tension of accepting what Jesus said in John 12:8, "... Ye cannot serve God and mammon." and the Psalmist articulating the material blessing that comes from the man who "feareth the Lord, ... Wealth and riches shall be in his house; and his righteousness endureth forever." (Psalm 112: 1 & 2) We are culpable of contributing to the confusion by allowing an ungodly society to burden us with guilt manipulation concerning wealth. Such action unfortunately is too often readily accepted by Christians because of a failure to understand a truly Biblical foundation of money and wealth.

What constitutes money? Why is money different from any other commodity? In definitional terms: MONEY is simply the medium of exchange of any society and to serve well as MONEY, it should not be used up in consumption. MAMMON is worldly gain personified as a false God (an idol). WEALTH can be thought of broadly, or more narrowly, as a economist might use the term. Defined broadly, WEALTH is all of man's material possessions. Man-produced goods with value is a definition with a more narrow parameter. The two requisites to the definition are that the goods must be: 1) man-made and 2) have value. Two sub-classifications of WEALTH are a) producer wealth [i.e. tools -- satisfies human wants indirectly], and b) consumer wealth -- satisfies wants directly.

At the outset, let me state, at least for me, a truism or first principle relating to money and wealth. Nothing is intrinsically wrong with wealth nor is there anything particularly virtuous about poverty. The Psalmist said, "The earth is the Lord's and the fullness thereof; the world and they that dwell therein." (Psalms 24:1) This affirmation sets the tone for a biblical attitude toward wealth. All things belong to God in the final analysis. We are but managers or stewards -- not the rightful owners -- of what God has entrusted into our hands.

The God who graciously gave Israel an inheritance in the Promised Land also blessed individuals with wealth. We can recall that Abraham, Isaac, and Jacob had significant material possessions. Obviously, not every Israelite was wealthy. In fact, some for varying reasons were poor. Nevertheless, in light of these prominent examples and others from the Old Testament, it would be difficult to maintain that the mere possession of surplus wealth was sinful in God's sight. The eight chapter of Deuteronomy contains some of the Old Testament's most important teachings on temporal prosperity. The promise of blessing (which was certainly material) was predicated on obedience.

The prophets of Israel have much to say about the use and abuse of material wealth. Isaiah warns that those who have gained their riches by oppressing the poor or the widow, will find that their wealth will not protect them from wrath of God's judgment (Isaiah 10:1-3). We read in Jeremiah that the wise man should not glory in his wisdom, nor the mighty man in his might, nor the rich man in his riches; but the truly wise man should glory in the knowledge of the very character of the Living and True God. Ezekiel warns that wealth derived from injustice, pride, and violence will not escape judgment of a holy God (Ezekiel 7:11). Amos condemns those who trample upon the poor for the sake of economic gain. The prophets of Israel neither condemn wealth itself nor exalt poverty as a moral idea. They do, however, witness very clearly that great wealth, great power, and human knowledge can be abused. They consistently taught that wealth is to be gained only in a righteous manner and is to be used within a proper stewardship role.

The Psalms and Proverbs are replete with examples about the nature of temporal prosperity. Ultimately, wealth and the ability to gain and enjoy the same are gifts of God. Although wealth has its benefits, it is not to be overvalued. It is not to become the final object of the believer's trust. In Proverbs we read that wisdom "... is more precious than rubies; and all the things thou canst desire are not to be compared unto her." (Proverbs 3:15)

Too many Christians think that what God has said in the Old Testament is not as relevant or as binding as that of the New. In fact, they either practice a form of antinomianism or at least fail to see the continuity between the Old and the New Testament. May I suggest there is basic agreement between the two testaments concerning perspectives on wealth. Jesus himself said that "he came not to abolish the law and the prophets, but to fulfill that law" (Matthew 5:17).

A number of contemporary evangelicals are simply hostile not only to the market economy, private property and the pursuit of profit, but to money and wealth. It is their contention that Jesus' teaching simply amounted to a straightforward attack on wealth and an identification with the cause of the poor. There are a number of verses used that supposedly support such a notion. The passage of the rich young ruler was not teaching that riches are evil per se or that rich men can't be saved. What Christ taught was that the rich young ruler had become so attached to his earthly possessions (i.e., had become Mammon) that a barrier had arisen between him and God. He was trying to serve God and Mammon. Jesus had said previously that "No man can serve two masters: for either he will hate the one and love the other: or else he will hold to the one, and despise the other. Ye cannot serve god and mammon." (Matthew 6:24) Jesus was communicating personally to this rich young man that this particular stumbling-block must be removed from his life. It is my contention that the stumbling-block in this case was riches, in other cases, it may be our intellect, our fame, out athletic ability, etc. Christ did not, nor does He today, call upon everyone to sell his belongings or to leave his family, but He calls upon all to surrender to Him unconditionally first place in our hearts and lives.

Any number of passages could be quoted that would seemingly support the notion that Jesus condemns wealth and the wealthy. In this same chapter in Matthew Jesus said "lay not up for yourselves treasures upon earth..." In Luke's Gospel Chapter 6 we read "...Blessed be ye poor; for your's is the kingdom of god." To suggest that the poor are saved because of their poverty would be a violation of everything Jesus ever taught about sin, repentance, new birth, redemption and entry into his Kingdom. Perhaps it is significant that in the Matthew account of the beatitudes we read, "blessed are the poor in spirit, for theirs is the kingdom of heaven." Our Lord is referring to a poverty of spirit. True poverty was humility before God. In this sense the passages mean that the benefits of the Kingdom will only be received by those who come to God from a sense of need. A little further on in the 24th verse Jesus said, "but woe unto you that are rich; for ye have received your consolation." Again, Christ cannot mean, in light of other passages, all that are outwardly rich. He is condemning the one who seeks happiness in material things (i.e., mammon).

If we approach the life and teachings of Jesus holistically a basic unity is found and that unity centers around the Kingdom of God. "but seek ye first the kingdom of god, and his righteousness: and all these things shall be added unto you." (Matthew 6:33) Christ's emphasis on the Kingdom of God indelibly marks that all temporal concerns fade into the background when compared to the eternal issues of life, death, judgment, and salvation. The message of the kingdom requires men and women to refocus their personal priorities in the light of eternity. Despite poverty, oppression, and more precisely, the injustice of Roman rule which surrounding Him, He rejected a secular interpretation of salvation. When tempted, He refused to turn stones into bread. In a similar view he refused to establish a government which would throw off the shackles of Roman domination. His primary task was to establish a kingdom whose dimensions were spiritual rather than secular. The Kingdom meant the reign of God over the lives of individuals. As a result it was and is impossible for mortals to build this Kingdom. even though we have a responsibility to work for the Kingdom.

The essence of the Kingdom is that it views man's fundamental problem as spiritual and not political or economic. When the Kingdom is viewed in these terms, Jesus' teaching acquires a different emphasis than the message extant within radical evangelical circles. In light of this truth, we should understand that Jesus was not directly concerned with the creation of wealth or the removal of poverty. It is true that in His parables and encounters with people, money was frequently mentioned; once again the discussion was not in the context of some program for economic reform but in terms of personal spiritual destiny. It is in this context that a number of clear principles emerge from his teaching. The very first principle, stated at the outset is that there is nothing intrinsically wrong with wealth nor is there anything particularly virtuous about poverty. The ownership of goods, houses, and clothes is not a sin. Jesus had friends who owned such things and He, himself, stayed in their homes and sailed in their boats. In the various parables dealing with profit and investment, talents or the pounds, or those dealing with wages and employment, and the steward, there is never a suggestion that work, business, banking or investment were wrong in themselves. In the parable of the rich fool, the fool is not criticized because his business was profitable or because of his desire to expand his capital assets; he was criticized because his life was ego-centered and totally unconcerned about God.

A second principle which may be drawn from the gospels is we have a responsibility for the use of our money and wealth. In the parable of the unrighteous steward (Luke 16:1-13) the lesson conveyed is that believers should use their money in ways that promote acceptance with God and that we should be free from avarice and attachment to material possessions. The parable of the talents (Matthew 25:14-30) clearly shows that God's people are to be wise and energetic in using the resources their Master had entrusted to them. The slothful servant is rebuked for burying his talent in the ground; at the very least, he should have invested the money with bankers so that his master would have received interest (v. 27). The entire parable presupposes the legitimacy of lawful business endeavors. Those who have been diligent and faithful will be rewarded by the master and given even more challenging places of service. Christ intends economic activity to be a school of character for the Christian. The one who is faithful in little things will also prove faithful in the greater things; economic responsibility trains us for responsibility in all areas of our lives. If God chooses to give us wealth we have a responsibility to use that wealth productively.

Broadly speaking wealth or money can be used in one of four ways: (1) for consumption, (2) productive savings, (3) unproductive savings, or (4) charity. Consumption is legitimate for the Christian, but each Christian must determine what standard for living is appropriate for his family, in light of Biblical priorities, and make his consumption spending commensurate with that standard. Although we may be tempted to assume that what we consume is totally an individual matter, perhaps the community of believers with whom we identify should be an important reference point.

We need to question our spending if there is a huge disparity between our consumption and that of other members of our local church. While we may not want to be perceived as egalitarian, nevertheless, our standard of living should not be so high that it is beyond the reach of others in the local community, lest we be guilty of separating ourselves from those we are meant to serve. We need to practice moderation then "Let not your good be evil spoken of." (Romans 14:16) Productive investment should be handled in a way that honors Christ and furthers the Kingdom of God. Too little attention is given to the fact that a Christian who invests in a business is helping others by providing jobs and also providing goods and services that people need. If that business should prove successful, new wealth (again not illegitimate) can be created that can benefit an increasing number of people. Productive investing, however, also means that a Christian should not determine action solely based on profit. For example, a liquor stock paying a fifteen per cent return should not be preferred to a stock purchase in a clothing manufacturing firm which pays an eight per cent return. For the Christian, the personal rate of return (i.e., profit) is not the sole determining factor. The social and moral costs of liquor use must also enter the calculations. Thus, what is good business for the non-Christian may be bad stewardship for the Christian.

The Christian businessman will inevitably face certain tensions regarding spending his excess income on valuable productive investments and charity. Both are important. There is certainly no question that Scripture teaches a moral obligation to give generously to the needs of the poor. Nevertheless, legitimate capital formation in business and the investing of that capital formation should NOT be considered as greed or evil. In order to remain competitive, businesses must accumulate capital to productively invest in new plants and equipment. Without such saving and investment a firm's ability to provide goods and services to the public and employment to the workers would be eroded away.

A third principle which emerges from Jesus' teaching concerns the spiritual hazards which may come as a result of money and wealth. In Luke 12:15 much is said about coveting and covetousness concerning God, man, and the rest of the created order. The mere fact of owning wealth may tend to produce a spirit of arrogance and self-reliance. Success can breed a philosophy of possessiveness: things become mine: my money, my property, my company, or my wealth. Wealth gives to many people a false sense of security: it can deaden the life of the spirit and make people unresponsive to the good news of the gospel. One of the most pernicious effects of wealth is that it may engender a feeling of autonomy and breed the philosophy of materialism. Christ demands from his followers a spirit of self-denial and sacrifice; Mammon encourages a spirit of self-indulgence and pride. The world that God has created is a spiritual world as well as a material world. Because we are made from the dust of the earth but endowed with spirit, we therefore, are to pursue our lives in a material world, yet in the context of a spiritual order. The injunction to seek first the Kingdom of God and his righteousness is NOT to renounce this material universe with its social structures and institutions, but to realize that as Christians we must place Christ and the Kingdom in the highest priority. In summary, the Christian needs to consider: BEWARE, MONEY CAN BE HAZARDOUS TO YOUR SPIRITUAL HEALTH. The question is really one of affection and priority. Where is your affection?

The Doctrine of Stewardship that we have already discussed demands that we view wealth and money from the perspective that we are caretakers of our possessions. God ultimately is the rightful owner of all that exists. Whatever possessions a human being may acquire, he holds them temporarily as a steward of God and is ultimately accountable to God for how he uses them as well as how he acquires them. Christians have a duty to use their resources in ways that best serve the objectives of God's Kingdom.

It is evident to me that the Doctrine of Stewardship is consistent with the human right (or privilege) to private property. In fact, the Biblical norm is not collective nor state ownership but private ownership. The teaching of Jesus was NOT concerned in coercing individuals into income and wealth distribution that they privately held. He respected the freedom which private property implied but urged that it be used for the interest of others as well as the individual. But a growing number of Christians appear to have little use for the kinds of voluntary measures that we have just described. Their approach to dealing with those who manage to accumulate more than is required to meet the basic necessities of life involves the use of force. Instead of educating Christians in the importance of Christian stewardship and then encouraging them to use their money (property) voluntarily in ways that accord with Biblical teachings, the new class of Christian collectivists insists that the state use its coercive powers and take whatever it regards as properly excessive and use it in whatever way seems best to these "men of good will." The radical American evangelicals on the Left abuse the biblical notion of justice. The basic idea in the Old Testament notion of justice is righteousness and fairness. Many Christians on the Left, however, want to reinterpret justice to contemporary notions of distributive justice. They seek to interpret Jesus' earthly mission in exclusively economic and political terms. In their view, Jesus came primarily to deliver those who were poor and oppressed in a material sense. But every member of the human race is poor in the sense of being spiritually bankrupt. That is in essence a proper understanding of total depravity. Jesus came to end our spiritual poverty by making available the righteousness that God demands and that only God can provide.

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