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When we talk about sola scriptura, we are talking about the fact that it is God’s word—not man’s—that gives us the instruction we need to attain everlasting life. It’s not to say that Christians should only read the Bible and nothing else. If your sink gets clogged, a plumbing manual will be of more use than anything in the Old or New Testament. Sola scriptura means that the Bible gives us everything we need to know about everything that truly matters—specifically, our salvation.
The Sufficiency of Scripture
At the time of the Reformation in the sixteenth century, the Roman Catholic Church did not deny the importance of the Word of God but rather its sufficiency. Rome said Scripture was insufficient to reveal to us the way to heaven. Rather, Rome argued that we needed something in addition to Scripture: the traditions of the church. According to theologian Michael Horton in The Christian Faith,
The Council of Trent [in the sixteenth century] established the view that Scripture and tradition are actually two forms of God’s Word—”written” and “unwritten".” (p. 188)
What led the Roman Catholics astray was their understanding that the church birthed the Word of God, rather than the Word being the foundation of the church (Eph. 2:20). Yes, God gives us consciences, good sense, and even the traditions of the church from which we can glean insight into life, but knowledge of salvation is found in Scripture and Scripture alone.
How could we even for a moment think we could bring any kind of insight of our own to add to God’s word? In his prophecy, Isaiah speaks of God’s word not returning “empty” but accomplishing God’s purpose (Isa. 55:11). Proverbs 30:6 describes every word of God as true, and moreover, gives a warning to any who would dare add their own words to it. Similar scriptural curses in Deuteronomy 4:2 and 12:32 and Revelation 22:18-19 show just how seriously God takes the sufficiency of his word.
In Paul’s second letter to Timothy, he writes:
All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work. (2 Tim. 3:16-17)
This is Scripture’s greatest defense for its own sufficiency—the fact that the Bible is God’s Word breathed out by Him, and not man’s.
This doctrine of the nature of Scripture continued from the time of the Bible’s formation through the age of the ancient church. The church’s high view of Scripture is what the Reformation was trying to recover. In his work Against Heresies, the great apologist Irenaeus said, “The Scriptures are perfect, inasmuch as they were uttered by the Word of God and His Spirit.” Augustine wrote, “Therefore we yield to and agree to the authority of the Holy Scripture which can neither be deceived nor deceive.” [1]
The Supreme Authority of Scripture
Thus, the creeds and confessions of the Reformation spoke clearly about the necessity of recovering the sufficiency and supreme authority of Scripture. Two are worth quoting at length. First, the Geneva Confession sets forth in Section One:
We affirm that we desire to follow Scripture alone as a rule of faith and religion, without mixing with it any other things which might be devised by the opinion of men apart from the Word of God, and without wishing to accept for our spiritual government any other doctrine than what is conveyed to us by the same Word without addition or diminution, according to the command of our Lord.
The French Confession of Faith from 1559 is equally clear:
We believe that the Word contained in these books has proceeded from God, and receives its authority from Him alone, and not from men. And inasmuch as it is the rule of all truth, containing all that is necessary for the service of God and for our salvation, it is not lawful for me, nor even for angels, to add to it, to take away from it, or to change it.
This was the thrust of the Reformation: turning aside from man and relying fully upon the Word of God. It was a rejection of the notion that the church had anything to offer toward salvation apart from ministering what the Bible taught. This is why our worship services are filled with Scripture: we sing Scripture, pray Scripture, read Scripture, and preach Scripture, because it alone is sufficient for our salvation.
This article was originally published at Beautiful Christian Life on March 12, 2018.
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I was just visiting with family in Seattle when the topic of theology came up. There was a point in the evening when a few people were sitting around thinking about questions of theology and of the Christian life, “How much can people sin and still consider themselves a Christian? Is it possible to sin so much that we sin ourselves out of our salvation?”
These are important questions, and how you answer them means a great deal for your experience of what it is to be a Christian. If, for instance, you answer the question, “Can I lose my salvation if I’ve sinned too much?” with a “yes,” then there’s a good chance that you’re going to live a life filled with anxiety constantly wondering whether your latest sin has tipped the scales and somehow rendered you ineligible for salvation. 1 John 3 is an excellent Bible passage for helping us understand the connection between works and salvation.
What is the relationship between the Christian and good works?
Consider the following two verses in 1 John 3:
No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. (1 John 3:6)
Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. (1 John 3:8)
Now you’ll notice that in verse 6 there is the phrase “keeps on sinning,” and then again right after it, “keeps on sinning” appears again. In verse 8 there’s a similar kind of phrase that reads “makes a practice of sinning.” These are actually very accurate translations of the biblical Greek language in which the New Testament was written.
Some earlier English translations, however, didn’t do so well. The seventeenth-century King James Version reads in a way that has frequently confused things. So, for instance, verse 6 of the King James translation reads, “Whosoever abideth in him [Christ] sinneth not: whosoever sinneth hath not seen him, neither known him.” And then verse 8 reads: “He that committeth sin is of the devil; for the devil sinneth from the beginning.”
At first glance in the King James Version, it sounds like John is saying, “If you sin, you’re not a Christian. If you commit sin, of any kind, then you’re in league with the devil.” Historically, this translation is one reason why there’s been a good bit of confusion in the Christian church as to how we understand the relationship between the Christian and sin. Is the Christian someone who never sins? Are they just someone who doesn’t commit the big sins?
In 1 John 3 the apostle is referring to the regular, repeated, unrelenting, and unchanging habit and pattern of the person's life.
Importantly, the reason that the text here in the ESV translates the verb “sin” as “keeps on sinning” and “makes a practice of sinning” is because of the specific kind of verb that’s used. Specifically, the verbs are present active. And this matters—a lot.
It’s the difference between, “I am hiking this Saturday” (a statement intended to convey that you do something once) and “I hike” (suggesting continual action).
The first suggests a one-time event and the other suggests an action that’s ongoing. So, when John is talking about sin here, he is referring to the regular, repeated, unrelenting, and unchanging habit and pattern of the person's life. The person who is uninterrupted and unrepentant in their orientation towards sin cannot consider themselves a Christian.
So then, what is the relationship between the Christian and sin? Well, it's not that the Christian is the one who never sins, but rather the Christian is the one whose regular habit and pattern of life are lived in the direction of righteousness. And what is the root of that righteousness? What motivates the good deeds of the Christian?
Our righteousness is not based on what we do; rather our righteousness is based on what Christ has done for us.
The clue to discovering the root and motivation of the believer's good works is found in verse 7:
Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. (1 John 3:7)
Notice that John doesn’t say that the one who does what is right will be righteous. Instead, he says that the one who does what is right is righteous.
John tells us the root, the foundation, and the motivation behind the good works of the Christian are to be found in the unchanging reality of our secure and righteous status in Christ.
And why does he do this? Because as soon as we hear someone say, “Do good works, and be righteous,” our inclination is to think it means that we’ve now got to strive, we’ve got to grind, we’ve got to do the right thing in order to be righteous.
But that’s not what John is saying. If we say that we’re righteous if we do the righteous thing, we find ourselves right back squarely in the middle of what every other religion teaches: do enough good and then one day you’ll be rewarded, maybe.
It’s not only that believers shouldn’t go on sinning, but the genuine believer cannot continue on in a state of ongoing unrepentant sin.
One thing the Bible never does is give bare moralism—do good and maybe one day you’ll be good enough. Rather, the Word of God comes and says this: Because you are righteous, clothed in the righteousness of Christ, because you’ve been made new, everything has changed!
No one who is born of God will continue to sin, because God’s seed remains in them; they cannot go on sinning, because they have been born of God. (1 John 3:9)
One reason why people don’t go on making a habitual practice of sin is first because “God’s seed remains in them.” The Christian doesn’t go on sinning because an unstoppable seed of righteousness has been so firmly planted in them that the only reasonable outcome is to progressively, more and more, live in righteousness.
The seasons of your life may not yield the same amounts of spiritual fruit or different kinds, but there’s no going back to our former unregenerated state.
Article 24 of the Belgic Confession states:
Therefore it is impossible that this holy faith can be unfruitful in man: for we do not speak of a vain faith, but of such a faith, which is called in Scripture, a faith that works by love, which excites man to the practice of those works, which God has commanded in his Word.
I was just visiting Seattle, and one of the things you notice when you’re up there in the summer is that there are blackberries everywhere. And these blackberries are incredibly aggressive things. In the Pacific Northwest, they’re actually considered an invasive species. Once they take hold, you can’t stop these things from growing.
And in 1 John 3 the apostle is basically telling believers that they have the seed of “blackberry righteousness” planted inside of them. And once those seeds are planted, it’s impossible to unplant it. This seed is so powerful that it begins to take over and produce the fruit of righteousness. It is impossible for true faith not to yield the fruit of good works to God’s glory in our lives.
As new creations in Christ we have been adopted by God and are members of his family.
The other reason that John gives in verse 9 for why and how we do good deeds is that we have been “born of God.” As new creations in Christ we have been adopted by God, brought into his family, given his identity, and legally been transferred from the spiritual family of Satan to the family of God, and this reality of being a child of God is seen more and more as we mortify the deeds of the flesh (dying to the old self) and live unto God.
And so it's not that the Christian never sins. Rather, the Christian, when he does sin, says, “This isn’t me! This isn’t who I am!” In the moments of rage or lust, in the moments of a Christian’s impatience and unkindness, of anxiety or greed or hate, the Christian says, “This isn’t actually who I am.” So do Christians sin? Yes, of course. Do they even commit grievous sins sometimes? Sadly, yes. Don’t forget about what John said in 1 John 1:8:
If we say we have no sin, we deceive ourselves, and the truth is not in us.
Christians, though, in true repentance turn away from their sin and turn toward God to walk once again in righteousness, not to save themselves but rather because they are “little children” of God—not children of the devil:
Little children, let us not love in word or talk but in deed and in truth. (1 John 3:18)
God himself is at work in the lives of all his children, conforming them to the image of the Son:
By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother. (1 John 1:10)
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. (Rom. 8:29)
We will be like our Savior—this is our hope and our future.
My mother-in-law has a great little magnet on her refrigerator that says, “Sooner or later, we all quote our mothers.” It's that weird thing that happens as you age—even despite our efforts to do the opposite, we end up doing the things our parents did and looking like our parents, even down to bald spots!
And if you are a child of God, sooner or later, you will look like your Savior. That is incredibly hopeful news for the believer! It's also an encouragement to celebrate and affirm one another when we see the fruits of the Spirit being produced in our brothers and sisters, to remind them of the fact that God is at work, even when the growth occurs slowly.
One of the things that our righteousness can do is to accentuate the sin of others. Your good works are inevitably going to have the effect of exposing the sins of others. When you start saying no to the idols of our culture that everyone else is saying yes to, people are going to take note. When you start saying yes to things that everyone else in our culture is saying no to, people are going to take note. And some of them are not going to like you for it.
As we grow in holiness by the work of the Spirit in us, we should expect that there will be people who don’t like us for it:
Do not be surprised, brothers, that the world hates you. (1 John 3:13)
In the moments when this happens, don’t forget that you too were once lost in darkness. You too were at one point considered a child of the devil, bent on lawlessness, self-glory, and sin.
And what did Christ do for you and me who were his enemies? He loved us to the point of death. Christ came and laid his own life down in love for us when he had every reason to abandon us. And this is the call of every child of God: to follow our Savior all the way to the cross until we go to be with him in glory for all eternity.
Hult, Adolf (1869-1943); Bible Primer, God’s Covenant with Abraham; image fromWikimedia Commons.
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To understand the Abrahamic covenant properly, we need to take a moment to consider God’s covenant of grace. We first find the unconditional covenant of grace in Genesis 3:15 where God promises that a savior will come who will crush the head of the serpent (i.e. Satan). In the covenant of grace, people are saved by God’s grace through faith in Christ alone because of Christ’s perfect keeping of the law and his perfect and complete sacrifice once and for all for sin (Rom. 5:12–21; Heb. 7:27; 10:14).
God’s covenant of grace is more fully revealed in the Abrahamic covenant. What is the Abrahamic covenant, and why is every Christian the offspring of Abraham?
The Abrahamic covenant is unconditional and permanent.
In the book of Genesis, we read about God’s promise to Abraham (Abram):
“I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.” (Gen. 12:3)
And [the LORD] brought [Abraham] outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” And he believed the Lord, and he counted it to him as righteousness. (Gen. 15:5-6)
In Genesis 15:7-21, God even seals his promise to Abraham in a covenant ritual that was common practice in the Ancient Near East at that time:
What is so amazing about this particular covenant, however, is that God, the Lord of the covenant, assumed the full obligations to fulfill his promise symbolized in this covenant ritual by walking alone through the severed animals. He manifests his presence in a smoking fire pot and flaming torch and passes between the carcasses. (Michael G. Brown and Zach Keele, Sacred Bond; Covenant Theology Explored[2nd Ed.], p. 79)
The covenant God made with Abraham is unconditional and permanent. God fulfilled his promise to Abraham by sending his only begotten Son Jesus to be born in the flesh from a descendant of Abraham (Matt. 1:1–17; Luke 3:23–38; Gal. 3:16).
While Christ was born in the flesh as a descendant of Abraham, salvation comes by God’s grace through faith in Christ alone.
The Pharisees mistakenly thought that being physically descended from Abraham would give them an advantage in being accepted by God, but John the Baptist refuted this belief, stating:
“And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham.” (Matt. 3:9)
Just as Abraham’s faith was counted to him as righteousness (Gen. 15:6), so also every believer is saved through faith, which is the gift of God (Eph. 2:8-9). Abraham wasn’t saved by his own obedience, but instead by the obedience of the Savior, Christ Jesus, who would be the perfect once-for-all sacrifice for sin:
“God made us heirs, not because of our obedience to the law, but because of Christ’s obedience, which is imputed to us freely of his grace. He is the one Mediator of the one covenant of grace as it is administered in both the Abrahamic and new covenants.” (Brown and Keele, Sacred Bond, p. 75)
Every Christian is an heir according to God’s promise to Abraham.
All who receive Christ as their Savior through God’s gift of faith to them are the true heirs of Abraham and have all rights and privileges thereof. As the apostle Paul states,
Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” So then, those who are of faith are blessed along with Abraham, the man of faith. (Gal. 3:7-9)
Abraham believed God would keep his promise, “and if you are Christ’s, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:29).
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In the digital age communication is as convenient as ever. We can make a phone call from our cars or the remotest of locations, send an e-mail, or even twitter away until our thumbs get numb. But just because we can do something doesn’t automatically mean that we should do it. As easy as communication is, avoid any serious communication with members of your church via e-mail, Twitter, or Facebook. Why is this the case?
There are three major reasons why digital communication is less than ideal for debating and counseling.
First, digital communication is incredibly impersonal—you lose a lot. For example, there is no eye contact, no voice inflection, no audible form by which a person can determine whether a questionable phrase is intended as sarcasm, compassion, or anger.
Second, digital communication is frequently done on the fly. In days gone by people would be very careful about what they wrote because paper was expensive and writing or typing something could take a lot of time. In other words, digital communication is cheap, which means that a person might not give a whole lot of thought to the words that he’s writing before he hits “send” or “post.” This means that someone might quickly fire off some insensitive or thoughtless regrettable words.
Third, if you’ve ever been involved in an e-mail discussion or debate, you know that the message thread can get very long and convoluted. In the thousands of words that get splattered onto the computer screen, a person can become lost very quickly, which provides much grist for the anger mill. Bottom line, digital communication is not optimal as a venue for serious communication.
On the other hand, there are a number of reasons why counseling and debate should be handled in person.
First, eye contact and body language are crucial in difficult circumstances. A seasoned pastor will be able to tell, for example, when a person is lying merely by reading body language. There are certain “tells” that can alert a person to deceit.
Second, in some circumstances, physical contact is crucial. Giving a man a brotherly embrace after serious loss or significant disagreement can be vital to conveying compassion or genuine forgiveness.
Third, in debate sometimes forgotten words are best left forgotten rather than “entered into the e-mail transcript” where they fester and cause people to hold on to bitterness.
Yes, digital communication is convenient, but in counseling and debate situations, it’s best to conduct these face-to-face. Sit down over a cup of coffee and counsel or engage in debate. In some circumstances, digital communication may be the only option, though I would sooner resort to a phone call. Leave logistical matters to e-mail (time, place, dates, etc.) and conduct serious matters in person.
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Christmas is a wonderful time with all the joys of family and friends, festivities, and fantastic food. The grandeur and celebration that surround this holiday is fitting as it commemorates the birth of Jesus Christ, the Savior of the world. Yet, the Christmas story isn’t just about Jesus. His birth impacts all our lives now just as it did two thousand years ago for the first people who heard of his birth. The Christmas account in the second chapter of Matthew showcases three groups of people and how the birth of Jesus revealed their hearts and teaches us today how Jesus’ life should affect ours.
1. Earnest Outsiders
Matthew 2 tells of unorthodox searchers for the child Jesus. “Wise men from the east came to Jerusalem” (Matt. 2:1). First of all, these “wise men” were not from the people of Israel; they were considered outsiders, and their knowledge of the Scriptures may have been limited. Their vocations were also taboo in Israel (cf.1 Sam. 28:9). In Daniel 2, they were referred to as magicians and lumped together with those interested in reading stars, understanding dreams, and those interested in the occult.[1] These men looked to natural phenomena to enlighten difficult situations.
Yet, God opened their minds to recognize the cosmic sign he had sent to declare the birth of his Son. These magi, steeped as they were in their Eastern ways, were enlightened by God’s grace to see the sign pointing to God’s love; and once their eyes were opened, they were determined to find the King of the Jews—even if it meant entering a city and posing questions to a blood thirsty tyrant. The cosmic sign only took them so far. They had to ask questions and learn from the Scriptures so that they might encounter, bow down, and worship the King.
2. Apathetic Insiders
Unlike the earnest outsiders seeking answers, boldly pursuing the good news in order to worship the King, the priests and scribes of Israel were apathetic insiders who did nothing when they heard the good news that the King of the Jews was born. The chief priests and scribes were religious leaders in Israel. They had the Jewish scriptures and they knew them well.
The people of Israel had been waiting for their King for years, and yet, the chief priests and scribes did not even voluntarily do any research when they heard that he was born. They inquired about the details of the new king at the request of Herod. Their apathy is astounding.
These are the people who were chosen by God to be his special people—who were to be on the lookout for God’s redemption in a great prophesied king. Yet they barely stirred themselves. Instead of feeling excitement and anticipation, they were troubled by the news (Matt. 2:3). Why is this?
Perhaps they were concerned that their comfortable lives would be disturbed by this new king. Perhaps they worried that if they were to pledge allegiance to him, Herod would have their heads. In fact, this is what the chief priests admitted later in the Gospel of John when they decided to kill Jesus (cf. John 11:48-49). They chose to side with the worldly powers that be, rather than stand with and suffer for the King sent to save them.
3. Worldly Powers
Herod the Great is a destructive figure. He was troubled by the news of this new King of the Jews (Matt. 2:3) and made a move to do something about it. He was even willing to learn from the religious leaders a little about this king and aided the wise men in their search (Matt. 2:4). Yet, he did so with intent to destroy the child king. This is worldly power on display. It does not bow the knee to King Jesus, but seeks to use any means to make war against him (see also Ps. 2).
Herod pretended he would pay homage to Jesus, but this was simply a ploy to get close enough to slay the child (Matt. 2:13). The world and its powers want nothing to do with the King Jesus. They do not seek to bend the knee and worship him. Ultimately, they would rather destroy him—and those loyal to him—and live as if they are the king. The world will go to great lengths to do this:
Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time that he had ascertained from the wise men. (Matt. 2:16).
Jesus and You
How do we respond to this Jesus, the King? Do you consider yourself an outsider to Christianity, the church, and the family of God? Perhaps you are curious and see something about Jesus that interests you. Look to the Scriptures to find out more about who Jesus is and the joy and peace he brings to his people. Search diligently like the wise men to know Jesus, the Savior King.
Are you a Christian who is so familiar with Christianity that the good news of Jesus, your king no longer strongly affects you? Have you become comfortable with the status quo of the world? Perhaps worldly comforts are dulling your senses and hindering you from a determined, whole hearted pursuit of Christ, your Savior. Perhaps you are frightened by the Herods of the world, and what an open allegiance to Christ might entail for your work, family, or social life.
For those curious on the outside and those troubled on the inside, Matthew gives great encouragement and comfort:
When they saw the star, they rejoiced exceedingly with great joy. And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. (Matt. 2:10-11)
If the wise men experienced great joy when they saw the star leading them to the child Jesus, what greater joy must they have felt when they saw the King of the Jews. They were so overcome that they “fell down and worshipped him,” and then offered him their treasures. As you read Matthew’s account, you can sense the jubilation of the scene. This is the celebration of a heart touched by the life of Jesus Christ: joy, worship, and gift giving.
As you consider Jesus this Christmas season, meditate on this story. Whether you are an “outsider” or “insider,” draw near to Jesus Christ the King and the salvation he offers, and rejoice and be wise.
[1] a Magus, a (Persian [SNyberg, D. Rel. d. alten Iran ’38], then also Babylonian) wise man and priest, who was expert in astrology, interpretation of dreams and various other occult arts; BDAG 609.
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The room was tense.
I was meeting with a couple in my office. I was twenty-one, a freshly minted financial planner, and this was one of my first solo client meetings. This couple had plenty of income and resources, and now just needed to create a budget for their retirement plan. Each line item, however, only created more friction and anger between them.
“Do we really need to spend so much on wine?”
“What do you mean? It’s for your friends, too. It wouldn’t be a problem if you didn’t spend so much on your golf.”
“Oh, so my hobby is the problem? Not your club dues? You don’t even use half of these!”
What about finances would cause this couple, and so many others like them, to become so angry and frustrated? Often, at the heart of a frustrating situation is a stubborn love of money, which has become an idol. How can we detect a money idol in our hearts, and what can be done about it?
First, what are idols?
Before we discuss money as an idol, we need to understand what an idol is. It’s not just a favorite drummer or baseball pitcher. In biblical terms, an idol is anything we trust in, depend on, give ourselves to, love, esteem, or treasure more than God. Idols are usually good things, such as family, happiness, or safety, that our sinful and greedy hearts twist and abuse.
We are all susceptible to idols. As sinners, we are constantly finding empty “replacement gods” to worship and adore. The Protestant theologian John Calvin famously wrote, “the human mind is...a perpetual forge of idols” (Institutes of the Christian Religion, I.11.8).
Although common, idolatry is a serious problem. If the Greatest Commandment is to “love the Lord your God with all your heart and with all your soul and with all your mind” (Matt. 22:37), idols can become our “greatest sin.” Idolatry clouds our thinking, distracts our focus, and ultimately keeps us from glorifying God.
For believers, idolatry is a direct attack on God’s rights. The first question of the Heidelberg Catechism reminds us that we are no longer “[our] own but belong with body and soul, both in life and death, to [our] faithful Saviour Jesus Christ.” We wrongly give idols the worship due only to God.
Second, how can money be an idol?
The Bible warns us countless times against loving anything more than God. The love of money tops this list. Often it can be a consuming harmful pursuit. Wealth is a cruel master that will never satisfy those who pursue it (Eccles. 5:10-12). For those who run after riches, it “sprouts wings” and flies away (Prov. 23:4-5) leaving only poverty (Prov. 28:22).
More importantly, a money idol is spiritually dangerous. Paul describes loving money as “a root of all kinds of evils” that has led many away from the faith (1 Tim. 6:10) and to “ruin and destruction” (6:9). Ultimately, a heart that worships money shows a deeper problem: not worshipping God. It is impossible to serve God and money at the same time (Matt. 6:24).
Is money your idol?
While most believers know that loving money is wrong, many are unaware they may be committing this very sin. Has money become a secret idol in your heart? Here are a few signs that you may love money too much:
Boasting about your wealth: Are you proud of the nest egg you’ve built up? Do you delight in what your income can buy? Be careful to avoid boasting in your bank account. Everything is a gift from God (James 1:17), including our wealth. And just as we receive, we can also lose. The same God “makes poor and makes rich” (1 Sam. 2:7) and gives and takes away (Job 1:21).
Trusting in money: What gives you confidence and security, especially as the uncertainties of life begin crowding in? Do you find yourself mentally cataloging your financial resources in a crisis? Does your “back-up plan” involve only your emergency savings? As a financial planner I know the wisdom of careful savings; yet, don’t let money become your hope: “Whoever trusts in his riches will fall” (Prov. 11:28).
Sinning for more: Sinning for money doesn’t only include robbing a bank or theft. We can sin in many smaller, everyday ways, such as cheating on taxes, dipping into resources at work, or not paying for all goods and services received. These smaller acts of dishonesty show that we value monetary gain over a purity before God. Proverbs warns that such unjust gain “takes away the life of its possessors” (Prov. 1:19).
Unwillingness to help those in need: How generous are you with your wealth? Are you the first to help, or dragging your feet, the last? While we are to be wise with our giving, especially during seasons of tight finances, consistent stinginess may point to a heart valuing a healthy portfolio more than the lives of fellow believers. Even as Christ gave himself for us, we are called to give ourselves to others in need (1 John 3:16-17).
Giving for your image: While being stingy can show a lack of concern for others, even giving can be done for the wrong motives. When giving, are you concerned with others noticing you? Do you donate more generously when others are watching? Watch out for the prideful heart of the Pharisees who gave for the praise of man and so earned “no reward from [our] Father who is in heaven” (Matt. 6:1).
Insecurity about money: Are you constantly worried about losing money? Do unexpected purchases make you nervous? While caution in regard to your finances is wise, too much anxiety may point to a heart not resting in God’s providence. King David wrote that the little of the righteous is better than the abundance of the wicked, because “the Lord upholds the righteous” (Ps. 37:16-17). The same Lord who feeds the birds and clothes the flowers knows our needs (Matt. 6:25-33).
Over-focusing on monetary gain: Do the ups and downs in the stock market drive the ups and downs in your heart? Are you always looking for the next hot investment idea? Have your friends and family members tired of hearing about your latest money-saving schemes? While we should be wise with our investments and resources, be careful not to focus on worldly gain at the expense of what truly matters (Matt. 16:26).
Jealousy of richer people: What is your attitude toward those wealthier than you? Do you ever find yourself wishing you could have some of their money or secretly hoping they suffer financial loss? Jesus warned us to be on guard against covetousness, remembering that “one’s life does not consist in the abundance of his possessions” (Luke 12:15). Paul also equates covetousness with idolatry (Col. 3:5). A jealous heart loves what it doesn’t have instead of loving our kind Lord who gives us all things.
How can we stop worshipping money?
If any of the signs above resonate with you, what can be done? How can we cure ourselves from a love of money?
Importantly, we can’t cure ourselves. We can never fix a money-crazed heart by giving away everything we own, following the strictest budget, never buying luxury goods, or forever forsaking vacations. Although budgeting is a great way to steward your resources wisely, it can never cure an idol-sick heart. As Paul wrote to the Colossians, these external rules—“do not handle, do not taste, do not touch”—appear wise but “are of no value in stopping the indulgence of the flesh” (Col. 2:20-23).
We need a deeper healing, and that healing is found in Christ. To be rid of slavery to sin, including idolatry, we must first be set free in Christ by “the Spirit of life” (Rom. 8:2). As long as we remain outside of Christ, we are powerless (John 15:5-6; Rom. 8:8). When we belong to Christ, however, the Holy Spirit puts to death our sinful flesh and brings to fruition righteousness that glorifies God (Gal. 5:22-23). He enables us to live righteously.
For believers, freedom from the love of money starts by fixing our hearts and minds firmly on Christ (Col. 3:1-4). When our hearts are in the right place of loving, trusting, and worshipping God, we can then think rightly about money.
If you struggle with an idol of money, here are a few of the many precious promises in Scripture to encourage you to love and worship God instead:
“Keep your life free from love of money, and be content with what you have, for he has said, ‘I will never leave you nor forsake you’” (Heb. 13:5). With the Lord on our side, we have nothing to fear. No bear market, no lost income, no unexpected financial hardship can keep us from God’s love and protection. We can rest contentedly in what we have since our all-knowing Great Shepherd watches over us.
“But seek first the kingdom of God and his righteousness, and all these things will be added to you” (Matt. 6:33). It is easy to feel overwhelmed with the “unknowns” of money and all the scary things that can derail a well-prepared financial plan. A premature death or disability can leave a young family struggling to make ends meet. Identity theft can erase years of hard-earned savings. A shock to the market can cause a portfolio to tumble. Yet, these fears shouldn’t consume our thoughts. Our sovereign Lord is in charge and promises to take care of us. We are called to trust him and his plan, even when it is very different from our own.
“For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:9). There are two applications in this verse. First, in Christ we are wealthier than the wealthiest people. We have an eternal inheritance that can never be taken from us (1 Pet. 1:4). Secondly, since we have received such a generous gift from God, we can give generously to others. Charity is no longer a painful duty but rather a glorious privilege.
“As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy” (1 Tim. 6:17). Riches are uncertain: jobs can be lost, stocks can turn south, and savings can be emptied, but our God will stay faithful. He graciously gives us “all things that pertain to life and godliness” (2 Pet. 1:3). We have God the Father providing for us, Jesus Christ advocating for us, and the Holy Spirit guiding us. And we have the hope of heaven secured by the precious blood of Christ. No matter what happens in life, this will not be taken from us. We can then confidently say along with King David, “I shall not want” (Ps. 23:1).
Forsaking money as an idol isn’t a force of will but rather an act of adoration. When we know the blessings that are ours in Christ, we are then free to love, trust, and worship our God. We loosen our grip on money so that we may more firmly grasp the promises of our awe-inspiring Savior.
Stained glass depicting King Solomon and King David in the cathedral of Strasbourg, France; jorisvo / Shutterstock.com; for editorial use only.
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As God’s precious children, we are rightly eager to turn to our heavenly Father with our petitions, but sometimes we can forget to thank God in the busyness and distractions of this world. Here are ten people in the Bible who remembered to thank God, encouraging us to follow their excellent example:
Miriam, the older sister of Moses and Aaron, gave thanks to God while playing her tambourine and dancing with joy with the other women whom God saved from the Egyptians after they crossed over the Red Sea:
Then Miriam the prophetess, the sister of Aaron, took a tambourine in her hand, and all the women went out after her with tambourines and dancing. And Miriam sang to them:
“Sing to the Lord, for he has triumphed gloriously;
the horse and his rider he has thrown into the sea.” Exod. 15:20–21
2. Hannah
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Hannah gave a long prayer of thanks to God in 1 Samuel 2 because God granted her petition for a son. Once Samuel was weaned, Hannah and her husband, Elkanah, brought him to Eli the priest to be dedicated to the Lord:
And Hannah prayed and said,
“My heart exults in the Lord;
my horn is exalted in the Lord.
My mouth derides my enemies,
because I rejoice in your salvation… (1 Sam. 2:1–10)
3. David
King David playing the harp; Peter Paul Rubens (1577-1640); from Wikimedia Commons – U.S. work public domain in the U.S.
David gave thanks to God after winning his battle against the Philistines:
And David spoke to the Lord the words of this song on the day when the Lord delivered him from the hand of all his enemies, and from the hand of Saul. He said,
“The Lord is my rock and my fortress and my deliverer,
my God, my rock, in whom I take refuge,
my shield, and the horn of my salvation,
my stronghold and my refuge,
my savior; you save me from violence.
I call upon the Lord, who is worthy to be praised,
and I am saved from my enemies… (2 Sam. 22:1–51).
4. Solomon
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King Solomon, in his prayer of dedication for the temple, thanked God for all he had done to provide for Israel:
Then the king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood.And he said, “Blessed be the Lord, the God of Israel, who with his hand has fulfilled what he promised with his mouth to David my father…” (1 Kings 8:14–21).
Before becoming pregnant with John the Baptist, Elizabeth was barren and long beyond child-bearing age. Elizabeth was thankful that God took away her reproach among the people of Israel:
After these days his wife Elizabeth conceived, and for five months she kept herself hidden, saying, “Thus the Lord has done for me in the days when he looked on me, to take away my reproach among people.” (Luke 1:24–25)
7. Mary
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Mary, in a beautiful song of praise known as the Magnificat, gave thanks to the Lord for being chosen to bear the incarnate Son of God:
And Mary said,
“My soul magnifies the Lord,
and my spirit rejoices in God my Savior,
for he has looked on the humble estate of his servant.
For behold, from now on all generations will call me blessed;
for he who is mighty has done great things for me,
and holy is his name… (Luke 1:46–55)
8. Jesus
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Jesus gave thanks to God before distributing the bread and fish to five thousand people who came to hear him teach:
Jesus then took the loaves, and when he had given thanks, he distributed them to those who were seated. So also the fish, as much as they wanted. (John 6:11)
Ten lepers came to Jesus and asked him to heal them. Jesus sent them to the priests, and they were all healed along the way. Only one of the ten healed people returned to thank Jesus, and that person was not even a Jew. He was a Samaritan who was considered to be a foreigner in Israel’s sight:
Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus' feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.” (Luke 17:15–19)
Paul gave thanks to God for the believers in Philippi because of their partnership with him in the gospel:
I thank my God in all my remembrance of you,always in every prayer of mine for you all making my prayer with joy,because of your partnership in the gospel from the first day until now. (Phil. 1:3–5)
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A number of years ago, I concluded that it is officially an American tradition to have stressful interactions with parents, in-laws, grandparents, siblings, uncles, aunts, and cousins on Thanksgiving Day. I have experienced some extremely relationally tense times with family members on Thanksgiving Day. I have a suspicion that I am not alone. Recently, a member of our congregation was telling me how thankful they were that a particular family member would not be with their extended family over Thanksgiving. This sentiment is not foreign to many in our church fellowships—though it is one for which our hearts should grieve.
In light of the stress, tensions, and discord that often serve to make Thanksgiving a time for which many are not thankful, here are six simple things each of us can seek to implement to help redeem Thanksgiving:
1. Pray in advance.
Often the most important thing we can do to redeem Thanksgiving is the last thing that we do. Why would we expect peace, love, and joy in our time with extended family if we are not seeking that peace, love and joy from our Father in heaven? As James says in his letter,
You desire and do not have, so you murder. You covet and cannot obtain, so you fight and quarrel. You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, to spend it on your passions. (Jas. 4:2-3)
We should give ourselves to pray in preparation for the short time that we will be together. Ask God to make you loving and patient, gentle and encouraging, joyful and thoughtful as you plan for this potentially stressful time.
2. Plan a time of collective thanksgiving.
No matter what place you hold in the family, you can always encourage the group to have a time of collective thanksgiving. This might include an opening devotional (I usually read a passage like Luke 17:11-19, i.e., about the ten lepers whom Jesus healed). Then everyone present can take a minute to write down things for which they are thankful to the Lord concerning the events of the past year. Once they have, everyone can share those things with the group.
It is amazing to watch how even unbelieving family members appreciate this practice. Finally, you could offer to thank God for those things in prayer or ask someone else to do so for the group. This way, you do not embarrass those who are not believers and who would be highly uncomfortable being asked to pray publicly by encouraging everyone to go around and pray.
3. Encourage a time of singing Thanksgiving hymns.
Thanksgiving, like Christmas and Easter, is one time in the year when just about everyone will sing hymns. Plan on bringing some hymns printed out for the group to sing. If you play piano or guitar and have one accessible, you could offer to accompany the time of singing. Otherwise, there is no shortage of hymns on Spotify. There is a beautiful album called, "Thanksgiving Songs and Hymns on Piano" that you can stream on Spotify while the family comes to a time of singing. Here are a few of the songs that I love to sing off of that album with family at Thanksgiving: "Come Thou Fount of Every Blessing;" "Come Ye Thankful People, Come;" and "Now Thank We All Our God."
4. Show an interest in others.
One of the most straightforward ways to help foster joy and thanksgiving when gathered with family members is to ask them a lot about themselves. Ask about how their year has been. Ask them about their jobs. Ask them about their travels. I realize that some people are very closed off and do not like to open up too much. Yet, everyone I have ever met loves to talk about themselves and their lives.
When you do this, expect that no one will ask you anything about your life. That's the common experience that my wife and I have had when seeking to show an interest in those with whom we get together in just about every setting. Nevertheless, we are called to care about the needs and interests of others.
5. Seek to serve others.
Thanksgiving can be a stressful time for some family members because they have taken up the call to help prepare five hundred times more food than any rational person would ever think necessary for a group the size of the group with whom you are gathering. Offer to help bring things in advance; offer to help with food preparations; offer to help set the table; and offer to help with the turkey carving.
As soon as the Thanksgiving meal is finished, pick up plates and dishes and wash them for the group. This unburdens those who may have been burdened with preparations. One or two people usually get stuck with the clean-up at most of the Thanksgiving gatherings at which I have been present. Take the initiative to be that one person—and do so with a joyful heart, not seeking thanks for helping to carry the burdens.
6. Participate in restful activities together.
In addition to the above mentioned, I encourage you to play games, watch football, and enjoy doing other restful activities together. Everyone is overworked, under-rested, and in need of time off. Thanksgiving is a time when we can pull away from the busyness of life and enjoy spending time being refreshed and refueled.
While there is no sure way to guarantee a peaceful and joyful time with extended family, I do believe that if we seek to implement these things, we will help stir up thankful hearts to God and redeem the time for all who are present. May the Lord grant that we have such times as we gather with family in the days ahead.
