INdebtedness
in the red
in the hole
something owed to another
A cartoon showed two onlookers commenting as a man passed by holding a sign that read, “The End is Near.” One of the bystanders remarked to the other one, “Hey, isn’t that Joe from the accounting department?” Actually, those people who have their finger to the pulse of our economy really should be warning us that we are dangerously close to the precipice — “the financial cliff” as it was dubbed at the end of the 2012 fiscal year. A recent study of our senior citizen population showed that one percent of Americans at age sixty-five are wealthy (with at least five millions dollars in assets), four percent are independent (with between one and five million dollars in assets), forty-one percent are still working to make a living, and fifty-one percent are dead broke. Nearly one in seven in the general American population gets food stamps. If all the food stamp recipients were lined up, using one foot of space each, the line would totally encircle the country. The average American family’s income has fallen by more than almost one fifth since 2007, and the average family’s net worth has declined by about one hundred thousand dollars since 2008. The total household net worth is twelve trillion dollars less than in 2008. The average student loan exceeds twenty-three thousand dollars, and total student loan debt is increasing by almost three thousand dollars per second. During the second quarter of 2007 — the first time since 1945 — we passed a milestone with Americans having less than fifty percent equity in their homes. The average household debt is one hundred twenty-two percent of the family’s annual disposable income. The present generation seems to lack the foresight to plan ahead to ensure their futures through formal INsurance (regular advance payments to cover possible future deficits, protect someone or something against possible loss or damage, arrange for compensation in the event of or injury to or the death) programs or even simply writing wills. Currently, seven out of ten men die without leaving a valid will for their family members and an uncomfortably large percentage of families lack basic property and health insurance — a basic installment plan for paying for events that could otherwise be catastrophic. Of course, we know that God has a divine insurance program that protects his people (Job 1:1, Malachi 3:11, Isaiah 54:1), but He has also given us the wisdom to plan ahead so that we aren’t caught unprepared when difficult times do come.
Cato Institute’s study Economic Freedom in the World 2012 listed the US as number eighteen; just a few years prior, we were first. On a governmental level, our spending habits are skyrocketing out of control with around thirty-five trillion in expenses each year. The government borrows forty-two cents of every dollar it spends — fifty-eight thousand dollars per second, increasing our national debt at the rate of about two hundred ten million dollars every hour. Presently, we are borrowing four billion dollars each day and paying about six hundred million dollars in interest daily. The total national debt, exceeding seventeen trillion dollars, roughly equals the Gross Domestic Product and is the equivalent of almost one hundred thirty thousand dollars per taxpayer. History has shown that when a nation’s debt reaches ninety percent of its GDP, it is usually at the point of no return. The economy usually crashes and burns rather than regaining health. At current rates, the debt to GDP ratio will be one hundred ten percent by 2025 and one hundred eighty percent by 2035. This national debt is essentially an adjustable rate mortgage — the “suicide loan” arrangement that devastated so many private homeowners over the past few years — because it is short-term. Since we can’t retire the debt, we have to constantly re-negotiate the interest rate. If interest rates hit 1980 levels, it will take all our tax base just to pay the interest. When we hit our credit ceiling (the point at which investors stop buying bonds for fear of default), we will not only be unable to borrow more money, but will essentially have to pay off all previous loans since we will not be able to borrow to refinance these short-term loans. This brings us to another one of our “in” factors: INsolvent (bankrupt, insufficient funds, unable to pay debts).
A gentleman who was in so much financial trouble that he couldn’t see his way out consulted his pastor who advised him to get in a quiet place and ask the Lord for direction. After prayer, he was to open his Bible and expect God to speak to him through the scripture. When he tried the pastor’s advice, he found his answer immediately when his eyes fell upon the words, “Chapter Eleven.” Unfortunately, too many people — including an ever-increasing percentage of Christians are seeing bankruptcy as their only solution to the financial holes they have dug themselves into. Almost one and a half million personal bankruptcies are granted each year in America. In fact, more Americans file bankruptcy than graduate from college annually. However, “bankruptcy” should not even be in a Christian’s vocabulary. When a Christian fails in his financial responsibilities, it actually brings reproach to the name of the Lord. God protects His seed not only for their sake but also for the sake of His own name. Just as He preserved the Israelites in the desert and brought them into the Promised Land in spite of their backsliding, the Lord will see that a way of provision is made for each one who believes in Him so that His name will not be disgraced. In Psalm 37:25, David expressed that in all his years he had never seen the righteous forsaken nor his seed begging for bread. The good news is that God hasn’t changed His mind about the matter! He has made a way out for each individual believer and for the nation as a whole if we will only acknowledge Him.
The principle to disentangling ourselves from debt is in a scriptural passage that rarely finds its way into most teachings on prosperity or Christian financial management — and when it does appear as part of the curriculum, it generally receives a fairly cursory consideration. “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.” (Romans 13:8) To fully grasp the meaning of this one verse, let’s take the time to at least read the full chapter so we can understand it in context.
Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. (Romans 13:1-14)
Reading this verse in context immediately shows us that the teaching in this passage has some significant relationship to the Christian and the secular government under which he lives. If you will remember from the introduction, I mentioned that I had wanted to write a book on Christian finances for a number of years but couldn’t do so because I felt that there were some puzzle pieces that were still missing. It was only when I realized that we must understand the macroeconomic dynamic in order to make decisions and take actions on the personal level that are fully impactful. Therefore, the first step is to understand our relationship to the government under which we live. This thought brings us to another of our “in” factors: INvolvement (association, connection, participation, collaboration). Involvement means that we must take an active role in the government in order to help correct the errors in the political system that are hurting our nation’s economy. Scripturally, there are three levels of involvement: pray, act, be.
Paul instructed us to pray for those in authority so that we can lead quiet and peaceable lives in all godliness and honesty. (I Timothy 1:1-2) The “in” factor of INtercession (prayer, arbitration, conciliation, negotiation) means that we take up the cause of the ones for whom we are praying with the same intensity and sincerity as if the prayers were for ourselves. In fact, Paul finishes the sentence with the reminder that the prayers really are for ourselves in that the end result is that our own lives will become more peaceable. Every decision — right or wrong, wise or unwise — that our government makes eventually winds up affecting our pocketbooks. Therefore, it is only in our own best interest that we take the time and go to the effort to understand the economic policies and decisions being implemented on the local, state, and national levels so that we can intelligently pray for the men and women who make those decisions so that they will have the perception and integrity to make wise and honest choices.
To act means to exert INfluence (power to cause change; power affecting a person, thing, or course of events; capacity to have an effect on the character, development, or behavior). In the passage from Romans chapter thirteen, Paul makes it explicitly clear that we are to live in total respect and submission to the civil authorities, recognizing them as actual ministers of God. Having seen some of the destructive ways the government has manipulated our economy over the past century, we wonder how we can possibly view the men and women in the halls of power as ministers of God. The first thing that we must remember at this point is that just because someone is a minster of God does not make him righteous, honest, or smart. The Bible is full of examples: Eli’s sons took sexual advantage of the women who came to worship at the tabernacle of God (I Samuel 2:22), King Saul tried to kill innocent David (I Samuel 18:11), the scribes and Pharisees robbed the widows of what little they owned (Matthew 23:14), the priest and the Levite left the poor victim on the side of road to Jericho to die (Luke 10:31-32), Jesus described His disciple Judas as actually being a devil (John 6:70), and the list goes on and on. Yet, even in their error and sinfulness, we are to show respect to those in position by acknowledging that God has placed them there in spite of their faults. (I Samuel 26:11) This is not to say that God approves of their wickedness or that we are to sit complacently by and allow evil to proliferate. The Bible is full of examples of God’s personal intervention to remove evil rulers and of His using godly men as his instruments to confront them. God personally cast down Nebuchadnezzar (Daniel 4:30-33) and Herod (Acts 12:21-23) but used human channels to bring down Jezebel (II Kings 9:30-33), Eglon (Judges 3:15-22), and many more. The Apostle Peter helped us to understand the tension between honoring and obeying the authorities and judging their error. He wrote that we must submit ourselves to every ordinance of man, stating that it is the will of God that through doing so we can put to silence the ignorance of foolish men in that we do not use our liberty in Christ as a disguise for our own evil intensions (I Peter 2:13-15). However, he was also the one who stood before the Sanhedrin and declared, “We ought to obey God rather than men” (Acts 5:29). In essence, Peter advocated that we make every effort to live in submission to the government and its policies because the root cause behind most disobedience is evil intent in our own hearts; however, we have an obligation to withstand the government policies if they are in direct contradiction to the laws of God and if we are living in submission to those divine laws ourselves. At this point, we are called upon to make some serious INtrospection (reflective looking inward, an examination of one’s own thoughts) before we can object to the governmental authority over us. If our own actions are not motivated by honesty, integrity, and generosity, we are not in the position to question or condemn the lack of honesty, integrity, and generosity of those in position above us. However, when we are certain that our own motives and actions are pure and godly, we have a moral responsibility to bring the government into accountability. Before we examine the ways we can do so, let’s go back to the life of the Apostle Paul and see what relationship he had with the government of his time. When he was arrested and threatened with beating, he took advantage of every right and privilege he had as a Roman citizen. (Acts 22:25) When there was a conspiracy against his life, Paul used his status under the Roman legal system for his protection. (Acts 23:17) When he realized that extradition to Jerusalem would seal his doom, the apostle exercised his legal right of appeal to ensure that he not fall into the deathtrap set for him by the Jewish officials. (Acts 25:11) So we see that Paul did not see himself as an enemy of the state or the state as his adversary. In fact, even when the government had imprisoned him and was ready to execute him, Paul seemed to say that even their act of killing him would be a fulfillment of God’s will and, therefore, a blessing to him. (Philippians 1:21) He even served as a divine advisor to the government on at least one occasion (Acts 27:9-10); even though they refused his advice, they soon discovered that his instructions were beneficial and crucial to their very lives (Acts 27:21-44). Because Paul held no malice against the Roman government even though they were oppressing and persecuting believers, he was able to receive benefits from the government and give his blessing to it.
The bottom line seems to be that we must have a pure heart to be able to influence the government. If our hearts are filled with greed, deception, or pride, then our motives and actions will be exactly the same as the men and women who have enacted public policy. In that case, we will not be able to bring any healing to the nation or its economy. Jesus taught us, “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.” (Luke 6:45) It is only if we have pure hearts that we can speak pure and godly counsel into the policymakers of our day. I encourage every Christian to take advantage of every opportunity he has to influence the government through casting his vote for honest candidates, making phone calls and writing letters and emails to men and women in office, taking an active role in town meetings, volunteering at his local political party office or candidate’s campaign office when reputable candidates are promoting worthwhile causes, submitting well-written and constructive editorials to the news media, posting well-researched and logical blogs on the internet, making constructive comments on websites, Facebook, tweeter, and any other social media accessible, and providing his pastor with thought-provoking articles, books, and videos that can help him understand how he can play an important role by informing his congregation. Before any one of us can step into any one of these roles, we must thoroughly examine our own motivations. Anything done out of greed, the desire to gain personal recognition, the motive of stirring up trouble, or a vendetta against someone is a totally ungodly motivation that God cannot bless or cause to prosper. (Galatians 5:26, I Corinthians 13:1-3))
Nathan pointed his finger into the face of the adulterous King David and point-blankly accused him. (II Samuel 12:7) This prophet could do so because he was a long-time trusted friend and advisor of the monarch. David listened because he knew that when Nathan spoke, he was doing so for the good of the king and his kingdom — not because the prophet had a personal grudge against the government or because he had a secret agenda that would bring him some personal gain. We, too, can blatantly point out the errors of the government if we have first, through our personal efforts and support of the government, won the platform from which to make such allegations. John the Baptist also fearlessly made boldfaced accusations against Herod the tetrarch. Even though the prophet eventually lost his head over these indictments, he was not immediately executed because Herod recognized his reputation as a prophet. (Matthew 14:5) Let’s back up and see how John had gained such a reputation. Luke chapter three records that John the Baptist’s message was one of financial integrity; he told everyone that they should share their clothes and food with those in need, he addressed the tax collectors by telling them not to oppress the citizens through collecting extra coins for their own pockets, and he encouraged the soldiers to be content with their wages and to not extort money from hapless victims. As an advocate for such simplistic but equitable reforms, there is no wonder that he gained the reputation of a prophet and had a stage from which to speak out against Herod’s transgressions. The Old Testament prophets called the government “on the carpet” but also worked within the system to prove their loyalty and allegiance to the government they that brought under their scrutiny.
The next step is to be the person who actually steps up to the plate to execute change — to physically INtervene (come between so as to prevent or alter a result or course of events). Joseph intervened in the nation of Egypt at a time when the monetary system had failed. (Genesis 47:15) He prevented a national crisis by implementing a fair taxation program and a resource management system for the country. When he interpreted Pharaoh’s dream to reveal that there were to be seven years of plenty followed by seven years of famine, he also added a divinely inspired proposal as to how to deal with what would otherwise be an inevitable economic collapse. He suggested that one fifth of the resources of the land be stored up during the years of plenty and then rationed out during the years of scarcity. This was obviously a divine plan in that the math doesn’t add up at first. Since there were to be only seven years of supply to sustain the people during the fourteen-year period, it would seem logical to store up half of the harvest during the first seven years in order to supply for the following seven years when there would be no income. However Joseph had divine insight in human nature. He understood that if he taxed the people at fifty percent of their production, they would lose their motivation to work and would actually produce less. I personally witnessed the crippling effect of this sort of government-takes-all policy during the communism regime in Russia. When I visited Leningrad during the closing days of the communist era, there was no food on the shelves in any of the stores. The reason: under communism, the people said that the government pretended to pay them so they pretended to work. Years later, I revisited the city — now known as St. Petersburg — to find that it was a bustling and prosperous city under capitalism. Why? Because people never work harder than when they are working for themselves. Just like the lack of motivation under communism had paralyzed the USSR, so the lack of motivation brought on by too high taxes in Egypt would have essentially voided out the bounty that God was intending to give the people during the first period of plenty. However, Joseph understood that if he taxed the people at twenty percent, they would have enough left in their hands that they would be motivated to produce even more. To spell this principle out on a microfinance level, imagine that you can produce ten bananas and the government taxes you two of them. Looking at the eight bananas in your hand, you are likely motivated to try to produce twelve bananas the following year so that you will have ten left over when the government takes its share. The following year, you may be motivated to try to produce fifteen so that you’ll have a dozen after taxes. It doesn’t take an Einstein to see how Joseph’s plan actually caused the nation to multiply its prosperity during the short window of opportunity that economists today would call a bubble market. There was, however, one negative aspect to the bounty that flourished in the Nile delta, the people found themselves in slavery even in the midst of overflowing prosperity. Unfortunately, no one seemed to practice good money management on the personal level while the government was implementing it on the national level. Even though the individuals had four times as much resources in their own hands as they turned over to the government, they failed to save any of it for the future. The result was that when the famine came, they had to buy back their own food from the government. Interestingly enough, the twenty percent that Joseph had saved was enough to feed the nation and also support outsiders who came to buy food from his warehouses. Certainly, the families who had eighty percent to work with could have saved enough to carry themselves through the coming drought. Instead, they used all their resources and had nothing to live on during the hard times. (Genesis 47:13-21)
Before we leave Joseph, let’s look at the internal aspect of this pure-hearted man. On several occasions, he had opportunity to take credit for his accomplishments; but in each case he acknowledged that it was not his own wisdom or ingenuity that had been demonstrated. In each case, he gave God the total credit. When confronted with the dreams of the butler and the baker, he never claimed to be able to interpret them; he simply confessed that the interpretations of dreams belong to God. (Genesis 40:8) When summoned to interpret Pharaoh’s dream, he again gave all the credit to God. “God will give Pharaoh an answer of peace.” (Genesis 41:16) Joseph accepted the position as Pharaoh’s number one man, not because of his own ability, but because the Spirit of God was with him. (Genesis 41:38) Even when testifying to his own family, Joseph emphasized that it was God, not his own achievements, that had secured him the position as lord over all Egypt. (Genesis 45:9) We could simply sum up this point with the word “humility.” Another significant characteristic we see about Joseph was that he was a man who never gave up his faith in God. He had more occasions than most to give up hope; yet, he somehow kept on trusting God that what He had promised, He would do. Certainly, when he was in the pit was a great place to throw in the towel — but he didn’t. (Genesis 37:24) As a slave, Joseph somehow kept on believing that others would be bowing to him rather than his always being the one to kiss the dust before his Egyptian master. (Genesis 39:1) Just when Joseph had begun to feel that he was crawling out of his captivity and had become the master over Potiphar’s house, he suddenly found himself in a dungeon. Yet, even in the prison, faith was still alive in his heart. (Genesis 39:20) Again, when he saw a glimmer of hope as he sent the butler to Pharaoh with a message of his unjust imprisonment, Joseph found that he was a forgotten man with an unheard appeal. Nonetheless, he refused to give up his faith. (Genesis 40:23) One of Joseph’s most important qualities was feeling; he never lost his sensitivity for others. Certainly, Joseph’s life was full of tragedy and hardship that could have turned him heartless and callous to the world around him. But, his testimony bears no indication that he ever lost that cutting edge of gentle compassion. Genesis records that he wept (verse 42:24), that his bowels did yearn as he wept (verse 43:30), that he could not refrain himself as he wept aloud (verses 45:1-2), that he kissed and wept over his brothers (verse 45:15), that he wept for a good while (verse 46:29), that he wept at his father’s death (verse 50:17), and that he wept when he granted final forgiveness to his brothers (verse 50:17). Never letting bitterness or hardness enter our hearts is one of the most important keys to success in life. Genesis 50:16-21 records one of the most moving stories in the biblical annals. It is the story of a man who has been hated, betrayed, and plotted against by his own brothers. After second thoughts on the scheme to murder him, they doomed him to the lowest station in life — that of a slave, a less-than-human piece of property to be used, abused, and misused at the whim of his master’s will. Suddenly, these cruel brothers were confronted with the fact that this young lad is now their master and held their lives in the palm of his hand. One quick hand motion and their heads would be on the chopping block. Out of this macabre plot comes the most powerful statement of forgiveness ever spoken short of Jesus’ own affirmation from the cross, “Father forgive them for they know not what they do.” Joseph’s immortal words still ring with power millennia later as we read, “Ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Now therefore fear ye not: I will nourish you and your little ones.” (verse 50:21)
Three other quick examples of individuals who took up the challenge of political position in order to effect change were Nehemiah and Esther. Nehemiah stepped into the role of rebuilding the city of Jerusalem as it lay in ruins after the Babylonian invasions. He did so by acting on two levels. First, he used his influence with the king to gain access to resources (Nehemiah 2:8); next, he appealed to the average citizen to get involved in the project (Nehemiah 3:1-32). But let’s look at his personal life to see what was working behind the scene to qualify him to bring about these great accomplishments. Like Joseph, he was a man of great sensitivity. Even though he was miles away from Jerusalem and in a secure position, his heart was “tuned inside out” when he heard about the suffering in his city. (Nehemiah 1:4, 2:3) Again, like Joseph, he was a man of faith who knew that God could and would act to correct the injustices against His people and that he (Nehemiah) could be an instrument in the hand of God as He was righting this wrong. (Nehemiah 2:20) In Queen Esther’s case, she stepped forward to realign a major portion of the wealth of the Persian Empire that was being used to destroy God’s people so that it was released into the hands of God’s faithful servant. (Esther 3:9, 8:7) But the backstory to her courageous actions has to do with the change that took place in her heart to motivate her actions. Originally, she was interested simply in her own personal wellbeing — taking care of number one, as we say. (Esther 4:11) In fact, she was initially embarrassed by the fact that Mordecai was making a public display of himself, apparently sensing that his actions could eventually cause her to look foolish since he was her closest living relative. (Esther 4:4) However, the whole picture changed when she realized that God had placed her in a position of authority for the purpose of securing the good of the public rather than her own personal pleasure. (Esther 4:14) In fact, her heart was so changed that she became willing to take on a dangerous role that could have cost her her life. (Esther 4:16) Again, we see that the power of change that she exerted was a direct result of her godly heart. Daniel, like Joseph who took over the entire economy and monetary system of Egypt because of his supernatural wisdom that exceeded any other counselor’s ability (Genesis 41:39), was also elevated to a position of national policymaking because it was obvious that he had divine wisdom and understanding (Daniel 5:11, 14). None of these individuals presented him- or herself as a raging fanatic touting conspiracy theories. They were all levelheaded individuals who knew how to present themselves politely, yet confidently, before the authorities and decision makers of the country. Because they knew how to fit in, they could be accepted in the halls of power. They were accepted because they cared for the people whose lives would be affected by the policies they were to enact. As the truthful saying goes, “No one cares how much you know until they know how much you care.”
Jesus summed up the whole matter with one simple statement, “For where your treasure is, there will your heart be also.” (Matthew 6:21, Luke 12:34) In both instances where He made this statement, He was speaking of laying up for ourselves treasures in heaven where they do not rust and decay like they do here on earth. It is obvious that the way He felt that we could accumulate investments in our heavenly bank accounts was through expressing charity toward our fellowman. Therefore, if our treasures are invested in other men, our hearts will follow our treasures — others. In other words, if our motivation for wanting to correct our nation’s monetary polices is how it effects our own bottom line, then our treasure is still physical treasure. In that case, we will be tainted in both our motives and actions. In fact, we might even advocate unjust monetary practices as long as they bring us personal profit. On the other hand, if we have made our heavenly account the top priority, our hearts will follow our treasures — other people. The end result is that we will advocate and champion honest causes and equitable policies that bless others immediately and will set a course that will not implode upon itself, leaving destruction in its wake for any future generations.
The same principle is true in the microfinances of our own personal business. Just think of the number of times the Bible depicts catastrophe in the lives of individuals whose treasure was in the money itself rather than the good that money could do in helping others. Nabal suffered a heart attack and died because of his foolishness (by the way, that’s the actual meaning of his name) in hoarding his goods for himself rather than blessing David and his warriors who had actually served as protectors over the very flocks that had produced Nabal’s wealth. (I Samuel 25:3-42) The gentleman we traditionally know of as the rich young ruler went away from Jesus sorrowfully because he was very wealthy. (Matthew 19:22, Luke 18:23) The wealthy farmer who decided to build bigger barns to house his bounteous harvest died without having a chance to enjoy his prosperity. (Luke 12:20) The rich man at whose gate the beggar Lazarus starved to death found himself in the torments of hell. (Luke 16:23) Simon the magician at Samaria received a serious rebuke because he thought that he could use his money to gain spiritual clout. (Acts 8:20) Ananias and Sapphira were struck dead when they tried to lie about the amount of money they had given to the church. (Acts 5:1-10) The entire church at Laodicea, who couldn’t discern between their fiscal wealth and their bankrupt spirituality, wound up literally locking Jesus entirely out of their lives. (Revelation 3:17-20)
One of the most popular passages used to teach about Christian finances is the parable of the four soils in which a farmer sowed seed in several different terrains. (Matthew 13:18-23, Mark 4:3-20, Luke 8:4-15) The seed that was sown in the good soil produced an abundant crop of thirty to one hundred times profit. The majority of teachers who minister on Christian finances take this part of the story and build their theologies of sowing and reaping in order to gain financial increase. Unfortunately, the story really isn’t about money at all. In all reality, Jesus specifically said that the seed that was sown was the Word of God — not money, as most teachers would have us believe. And even if the message were about money and prosperity, we would have to bring the contemporary teaching into question since the majority of the parable has to do with sowing that did not produce a profit as opposed to the emphasis that is always placed on the thirty-, sixty-, and hundred-fold return portion of the story. However, there is a very significant point that we must not overlook in this parable that defines the difference between the productive and the barren soil — the condition of the hearts of the people who received the Word of God. Each of the gospel writers acknowledged that the reason the seed did not produce was that the enemy stole it out of their hearts. (Matthew 13:19, Mark 4:15, Luke 8:12) On the other hand, the good ground that produced an abundant harvest was labeled as an honest and good heart. (Luke 8:15) The psalmist declared that the Word of God was more valuable to him than silver or gold. (Psalm 119:72, 127) Why? Because he knew that keeping God’s Word would have the wonderful side effect of producing wealth (Joshua 1:7-8) — a principle that he taught his son Solomon (I Kings 2:3) who became the wealthiest individual in all of history. So the parable of the sower really does teach us how to prosper — only in a totally different way from what we might have previously thought. The key isn’t in sowing seed, but in having a good and honest heart in which the Word of God can multiply and produce the fringe benefit of prosperity.
Even though it may seem that we’ve covered a lot of ground since the passage from Romans chapter thirteen was introduced, we’re actually still on Paul’s topic of “Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.” I find it interesting that more often than not, I hear this verse misquoted as, “Owe no man any thing but love,” changing the word “love” from a verb to a noun. This inaccurate rendition of the verse makes it seem that we are to always be indebted in the love category — such that even when we are no longer financially indebted we still owe people love. But this is not at all what the passage actually is intended to communicate. Since “love” is a verb rather than a noun, it is intended to be in juxtaposition with another verb rather than a noun. If we read the term as being a noun, we understand it as being in contrast with another noun and mentally supply the missing word “money” to make the sentence mean that we shouldn’t owe money but we should owe love. However, if we read the term as a verb, then we realize that it is to be paralleled with the verb “owe,” giving the sentence a totally new meaning: We are not supposed to be in debt, but we are supposed to love. In essence, love is the contrast to owing and the remedy for indebtedness.
Jesus taught us that the two great pillars of our faith are to love God and to love our neighbors as ourselves. (Mathew 22:37-39, Mark 12:30-31, Luke 10:27) He then added that all the law and prophets are fulfilled in these two principles (Matthew 22:40) — a truth that Paul confirms in this passage (verse 10). The Master also taught us that it is impossible to love God and mammon at the same time. (Matthew 6:24, Luke 16:13) By personally loving God and others rather than money, we arrive at the place where our motivation is divorced from the love of money to the point that money becomes our servant rather than our master. At that point, we are delivered from the deceptiveness of riches that choke out productivity in our lives (Matthew 13:22, Mark 4:19, Luke 8:14) — the only place where we can ever hope to break the bondage of debt off our lives. On a national level, the same requirements apply. A turning toward God and a turning away from the things that hurt others will release us from the debilitating greed and incapacitating debt that plague us.
If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. (II Chronicles 7:13)
The simple formula for moving away from debt to prosperity through love is spelled out in Ephesians 4:28, “Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth” — just one chapter after the apostle had made an incredibly powerful statement about the love factor.
For this cause I bow my knees unto the Father of our Lord Jesus Christ, Of whom the whole family in heaven and earth is named, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, May be able to comprehend with all saints what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us. (verses 3:14-20)
Paul described the love of God as being four-dimensional (having breadth, length, depth, and height) — a concept beyond anything we can rationally conceive since we live in a three-dimensional world. In fact, he made it plain that we can still experience this love even though it goes beyond our human ability to comprehend it. At that point, God will do more than we have ever asked for and even more than we could think of — a promise that even includes breaking the power of personal and national debt.
When five thousand men plus their wives and their children had been listening to Jesus without eating for three days, He told the twelve disciples to feed them. Philip, who likely had asked Judas how much money was in the bag, responded in the three-dimensional mindset by saying, “Even two hundred pennies won’t feed all these people.” (Mark 6:37, John 6:7) Remember that we have already calculated that he was talking about almost ten months’ wages. But Jesus showed him that even as small a lunch as five loaves and two fish would do the job when the three-dimensional limits were taken off. In fact, He even arranged for twelve baskets of fragments to be left over to make sure that His point was clear. If Jesus could take care of the food deficit by tapping into the fourth dimension, certainly He can settle our personal and national deficits as well — and even manage for some to be left over.
Now back to Paul’s simple formula for getting out of debt. The first step is to stop stealing. On a personal, corporate, and governmental level, we must decide to become honest and equitable. So much Christian teaching on prospering is based simply on giving in order to get and on sowing in order to reap. Unfortunately, many of the very people who are actively promoting such teachings are doing so with manipulative motivations to get vulnerable people to give to their ministries and causes. On the other hand, multitudes of people who are actively trying to give their way out of debt are still dishonest in shady — or even outright dishonest –business dealings. You can’t give your way out of poverty if you’re also trying to steal your way out. Next, Paul says that he must learn to work with his hands. We have already discussed the principle of resourcefulness — that God gives us the ability to get wealth (Deuteronomy 8:18), not always wealth itself. If we don’t work, we shouldn’t expect God to miraculously supply our needs. Even though Jesus did tell us that we should learn a lesson from the birds of the air (Matthew 6:26, Luke 12:24) and the flowers of the field (Matthew 6:28, Luke 12:27) that enjoy God’s bountiful provisions without work, we are also admonished to avoid being a sluggard that expects everything to be handed to him without any effort on his part (Proverbs 6:6, 6:9, 13:4, 20:4; II Thessalonians 3:10, 3:12). The real focus of this formula is that we take the proactive stance of giving to those in need so that there is no lack on anyone’s behalf. Let me just draw upon three examples from scripture to illustrate how experiencing fourth-dimensional love actually provokes such giving.
God for the human race:
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16)
He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Romans 8:32)
Husbands for their wives:
Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. (Ephesians 5:25-28)
Paul for the churches:
And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. (II Corinthians 12:15)
In I Corinthians 13:3, we learn that it is possible to give without loving, but — in the immortal words of the great missionary Amy Carmichael — “You can give without loving, but you can’t love without giving.” Giving isn’t the root (cause) of prosperity; it’s the fruit (symptom) of it — a powerful lesson that must be communicated if we ever expect to see real results in our tithes and offerings.
Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. (II Corinthians 9:7)