Evening Service, 20 December 2009
Our society has bought a lie. It has been sold an experiment that has failed in successive cultures throughout human history. What is it? The axiom that ‘wealth begets well-being’.
We have been told that if we raise the social and economic levels of society then morality and ethics will take care of themselves. This is the myth of materialism which was clearly as current in James’ day as it is in ours.
And of course this is especially seen now at Christmas time where people go ‘spend-crazy’ – and the underlying thoughts largely at work for many is that the more I spend and give the better person I am, the more joy I am giving, and the better will be those who receive for what they receive.
Materialism is actually a form of idolatry for it declares ‘Life only has meaning, I only have worth if – I have a certain level of wealth, financial freedom, and very nice possessions.’
Here James reacts against this attempt ‘to substitute clean shirts for clean hearts’ (as Kelly puts it), teaching that riches are no assurance of righteousness, in fact they may evidence the contrary! He shows the worthlessness of putting all hopes in wealth, and of the unattractive character of those caught up in its spirit.
But as we look at this denunciation of the ‘rich’ dare we limit it only to the ungodly rich? Some suggest that this could not be spoken about Christians – they would not act this way. But is that really the case? Have not all periods of church history, sadly, known rich to whom the words would apply, whose worldly wealth has hardened their hearts against brothers and sisters less amply provided for?
Yet, these words also challenge those who would not consider themselves “rich”, for the reality is that the spirit of materialism can be found even in the poorest of people.
As we then look at it let us note that these 6 verses form the strongest rebuke of his letter. This is something James intends the church and individual Christians to take seriously, for the temptation and resulting danger to the gospel and not merely our souls is serious.
That materialism has infiltrated Christians and the Church at large in this age is undeniable. The question we are asked to face here is two-fold:
(1) Do we understand the nature of the philosophy we have adopted?
(2) Do we recognise where it places us in relation to God? But in so dealing with these questions, we find exposed to us necessary principles on the true relationship of the Christian and the Church and money.
We will consider each of these in turn under materialism – its Makeup, Madness, and Mastery.
1. Its Makeup
The issue here is not money – that is morally neutral – it is the manner in which it is acquired, the spirit it tends to foster within the heart, and the way it is used. James points out four things that lie at the heart of a materialism:
1. Covetousness – v.3b The ‘last days’ probably refers to their future – meaning much the same as ‘for the future’ and ‘for our retirement’ – or as Blanchard puts it ‘for a shrinking and uncertain future’.
But the criticism here is not on planning for the future, but on being so obsessed with the need to have lots of money for it. So much so that money became all consuming – they “hoarded” it. From this Greek word we get our word Thesaurus’; it means a collection. They were bent on collecting every last red cent possible.They were dominated by a covetous spirit. It’s this attitude rather than the amount of money that is condemned.
2. Corruption – v.4 The Bible insists on scrupulous honesty in dealing with employees (Lev. 19:13; Deut 24:14,15, Luke 10:7; Col 4:1). But what we see in those who are money-focused in life is that they also become corrupt in their dealings with others. These are described as being corrupt in their business practices. They kept back wages. In other words, they found some way to avoid responsibility and hold onto money for a bit longer and sometimes forever.
3. Carelessness – v.5 This, interestingly, forms a parallel with Paul’s words in Rom 13:13 “Let us walk properly” (ie, honourably, honestly) and then he adds a list of six activities that all too often characterise the excesses of the rich and famous – excesses which we are to avoid (not in revelry, drunkenness, licentiousness, lewdness, strife and envy).
While they held back money from its just owners, they spent it on themselves. They lived in idle ease and luxury (‘soft, extravagant luxury’, MacArthur) and the implication that this was not only at the expense utterly of those they cheated, but with an utter carelessness to the needs of others.
4. Cruelty – v.6 It is a tragic reality that people when raised to great wealth and power associated with it, have again and again persecuted and oppressed the poor.
As Lord Acton’s famous quote put it: “All power corrupts, and absolute power corrupts absolutely”.
Now here is the true nature of the beast un-masked for us by James in his plain-speaking style. This is not a spirit to be delighted in. It is one that we must resist at all costs. We need to ask, Am I being materialistic?
2. Its Madness
James would have us see that it is not only hurtful to others, it is extremely dangerous to self as well.
Materialism is a madness that drives its ‘host’ – its devotees – into the battle line of the Lord of the Heavenly Host. It inevitably brings us to stand before God described here under the name “Sabaoth” – which means army – He is the Lord who is an Army. Materialism brings us before Him who rules as a mighty and undefeatable army, a holy army, who makes provisions for the poor, and who comes to the aid of His people, of the fatherless and widow.
They were looking to their ‘last days’, their future need or to their retirement, but James in effect is drawing their attention to the last day. James places materialism into the frame of the coming day of judgement, and says we need to look at it that way. It is a direct assault on the Lord, on His love, His generosity, His wisdom and above all His integrity.
John Blanchard tells the story of a godless farmer in America who wrote to his local newspaper, ‘I have been conducting an experiment with one of my fields. l have ploughed it on Sunday, I sowed the seed on a Sunday, l irrigated it on a Sunday – and l want to tell you that this October l have the biggest crop in the whole neighbourhood.’ The editor published the letter and he added this footnote – ‘God does not settle all His accounts in October.’
There is a day coming when those who are members of the cult of materialism and who worship the god mammon will meet the mighty Lord Sabaoth. In that day their actions and those affected will testify against them – they “cry out”. They have put themselves in a position where God will deal with them. And they will find that the very things they hoped in for security will be found useless. The silver and gold will rust. In saying this James is not making a scientific blunder (seeing they can’t rust), rather he is using this to show what they thought was imperishable is now worthless.
Though it may be presently unseen it does not minimise its reality. It was this thought that cured the godly Psalmist of complaining that he didn’t have the life, possessions and opportunities that the ungodly seemed to have. You find his thoughts in Psalm 73. It was the glimpse of where it was taking them that convinced him that he’d rather not be with them – v.18-20, 27. He chose rather to be consumed with God (v.23ff)! The madness of materialism is seen in its bringing in a view of ‘heaven on earth’ that is prosperity-centred, and blinds its adherents to the judgement as well as to the true heaven of God’s presence.
No wonder Ps 62:10 cautions, “If riches increase, do not set your heart on them.” Understand the madness and resulting menace of materialism.
John MacArthur warns: Nothing more clearly reveals the state of a person’s heart than his view of money and material possessions. Many who profess faith in Christ invalidate their claim to genuine saving faith through their opulent, indulgent, materialistic lifestyles—a clear indication that they serve wealth, not God (Matt. 6:24).
3. Its Mastery
It has been wisely said: Not all scripture is written to us, but all scripture is written for us. (So Paul speaking of David’s words in Ps 69 says they “were written for our learning” – Rom 15:4).
There are several principles that we can learn here in relation to their money – some I’ll just mention, but a couple I want to stop and visit for a moment:
1. THERE IS NO SIN, AS SUCH, IN HAVING WEALTH – The Bible does not teach that having wealth is sinful in and of itself. The reality is that everyone possesses wealth and material goods to one degree or another. Indeed, Adam and Eve were the richest people the world has ever known! In short, you can be godly and rich. Money is not the root of all evil. The Bible tells us that “love of money” is (1 Tim 6:10). Wealth is part of God’s gift to man.
2. WE MUST LEARN THE DIFFERENCE BETWEEN SAVING AND HOARDING. We must plan for the future wisely, but not covetously.
3. WE ARE TO MAINTAIN A SPIRIT OF CONTENTMENT – Phil 4:11-13, “…for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me.”
4. WE MUST HAVE A TIGHT REIGN ON ALL LUXURY SPENDING – It is not necessarily wrong to have ‘luxury’ items – we are to “enjoy” our wealth, 1 Tim 6:17. But we must know our heart; be watchful against a developing materialism, which is so easily cultivated in this environment.
5. WE MUST HAVE INTEGRITY IN ITS USE – We must deal honestly – John Blanchard: ‘For the Christian honesty is not the best policy – it is the only one.’ But also with dignity – We are not to view people as machines to make us money. We must treat them with care and compassion. Money not only brings potential influence and power in our society, it must be seen to also bring responsibility. This penetrates deeper than underpaying wages. The size of the profit margin must never be more important to us than responsibility towards those who work for us.
6. WE MUST USE THEM FOR THE KINGDOM – It is the Lord’s not mine, how then can I use it to bring a kingdom-return?
In Lk 16:9 Jesus calls us to “make friends for yourself by unrighteous mammon, that when you fail, they may receive you into everlasting habitations.” Surely Blanchard has the essence of what Jesus teaches when he applies it saying, ‘We are to use our means in the spreading the gospel throughout the world, so that at the end of life there will be those in heaven who will welcome you there because you gave of your perishable, material possessions here on earth.’ Is this not what Jesus meant by laying up treasures in heaven (Lk 12:32-34)? Truly, it would be wonderful to be approached by someone who pointed out that God used the way we spent money as an important means of bringing them to faith in Jesus! This is much more than providing money to feed and clothe, it is that they may hear the gospel. At the same time Paul, in 1 Tim 6:17-19, reminds the rich of their responsibility to care for the poorer brethren – and this with a similar motivation of eternal consequences. Are you a missionary, are you a minister, a body-builder by the way you spend your money?
Financial and material wealth may be a blessing, a gift from God bringing the opportunity to do good and to glorify God. But that can only be true of those who are also “rich in faith” (James 2:5) and “rich toward God” (Luke 12:21).
Don’t write of these verses as having no relevance to you because you are not “rich” – it applies to all levels of wealth; even the poorest can be driven by a materialism idolatry. Look at your wealth level as a source of blessing.