Warning: The following may offend some reader's, due to it's length and uncompromising literal interpretation of scripture. Please read the whole thing before forming an opinion. I apologise in advance for the length, however, I could find no other way to avoid misunderstanding, as this can be a very controversial issue._________________________________________________One common thread that people who attend this site, is the reststance to liberal doctrine, that states that The Bible is not to be taken literally. This resistance is the key to any kind of depth of christian experience. This fundamentalism is the key to giving glory to God, as we cannot claim any kind of inspiration for the ideas that lead us to serving God...otherwise known as doctrines.Most of us hold the ideas the Paris Reidhead presented in Ten Shekels and a Shirt to say that the end of all being is the glory of God, based on the above supositions. What he presents, is something that flies in the face of liberal and 'papal' christianity, putting God and not man onto the throne as the final authority.In light of these supositions, consider this passage:Mat 25:13-30 KJV[13] Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.[14] For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.[15] And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.[16] Then he that had received the five talents went and traded with the same, and made them other five talents.[17] And likewise he that had received two, he also gained other two.[18] But he that had received one went and digged in the earth, and hid his lord's money.[19] After a long time the lord of those servants cometh, and reckoneth with them.[20] And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.[21] His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.[22] He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.[23] His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.[24] Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:[25] And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.[26] His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:[27] Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.[28] Take therefore the talent from him, and give it unto him which hath ten talents.[29] For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.[30] And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.Here we have an parable, which when taken literally, says "if I (God) give you money, unless you can do something with it to get the most out of it, by investing it, I will consider you to be an "unprofitable servant".Many in this day and age claim that Jesus was talking about our God given "talents (ie. abilities)", but in Jesus' time, a talent is a unit of currency. A modern translation could call this the "Parable of the Dollars", to make it contextual.Luk 16:1-13 KJV[1] And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.[2] And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.[3] Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.[4] I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.[5] So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?[6] And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.[7] Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.[8] And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.[9] And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.[10] He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.[11] If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?[12] And if ye have not been faithful in that which is another man's, who shall give you that which is your own?[13] No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.Here is a direct correlation between the way we are with our money, with two significant rebukes. One that "the children of this world are in their generation wiser than the children of light" because we "have not been faithful in the unrighteous mammon" as they have. Also, that "Ye cannot serve God and mammon". Most people in full time employment would have to admit that money rules their life, whether we like to or not. It determines what he can or cannot do. It literally limits our effectiveness, because if the money is not there, we may or may not be able to do what God requires. To say simply that God would provide the money if He wanted to do something, is akin to saying that He would save someone irrespecive our preaching the gospel to them. This is the problem with those who challenge Wesleyan Arminianism, due to lack of understanding of the sovereignity of God.With the above analogy, consider Charles Finney and Daniel Nash. To my knowledge, during his prayer ministry period, Nash didn't preach the gospel, neither did he work in secular employment. In spite of this, God met his needs, and souls were saved through his ministry. Finney left his secular employment to preach the gospel. He prayed much also, but not to the degree of Nash. Finney's name is remembered for the revival, and Nash is almost forgotten. Have we considered where the money for their provision came from? Seemingly out of thin air yet, few would doubt that this money came from members of the congregations that they served, who were being obedient to the Holy Spirit's prompting to give.Few would deny that prayer is the fundamental key to revival yet here, one prayed, another preached, and yet others gave, and revival resulted. Could God have done it without giving? Of course. Finney and Nash could have worked as the Apostle Paul did as a tent maker, or fishes could have contained coins as with Jesus. Could God have done it without the preaching? Of course. If Nash alone had found those who would pray with and like him, a move could have happened, similar to that of the mountaineers in Finney's memoirs.Sure, God can save souls on His own (in fact, I have heard reports of this very thing in Muslim parts of the world), but He wants us to be a part of the solution. Just as He does in the finacial solution. If we could control our money, and determine the way in which we receive it, rather than Xhrs = $Y, then we would be dictating what our money does, and in turn it will serve us, rather than us serving it.Does this mean that we have to be "master investors", who's lives is revolved around making money? Definitely not, this is the opposite extreme to serving mammon. This is getting money for money's sake. I am simply saying that making wise investments that produce a good return, displays the kind of stewardship as described in the Parable of the Talents (Dollars).There is still room for those who have the kind of calling as J Edwin Orr, George Muller, and others, who operate in a "just in time" kind of provision, but lets not limit our christianity to this. I have seen this kind of thing amongst "wealthy" people, except there "just in time" involves millions of dollars to build orphanages and churches buildings on grand scale (quantities).Lack of money is almost as bad (if not worse than) excess of money. Both conditions are amoral. If your lack of money helps you to confirm your belief that God has forsaken you, and you have to work so hard for needs that God becomes secondary, then that is sin. If your excess of money leaves you as "self-sufficient", neglecting prayer, Bible study, and service to God, because it isn't "necessary" for your survival, then that is equal sin.Essentially what I am saying is that "the love of money is the root of all evil", not money itself. Emphasising money as a primary issue (whether to seek it or to oppose it), makes the christian walk extremely difficult, because we find ourselves serving money, in spite of our well meaning. It is as possible to "love money" from afar, when you don't have it, as it is when you are surrounded by it.Incredibly, the most humble and pious christians that I have ever met, tend to be the wealthiest. It's almost as if God has set up a devine paradox to humble us as "poor" christians. They spend more time in prayer and the Word than many I know. There is something about having wealth, that requires excellent time management skills, and eradication for all entertainment (see Kieth Daniel's Father's Testimony for a real life example).In conclusion, money is one of God's tools to test our heart. He uses it to see how we will handle Godly responsability. He expects us to be wise with it, and not to just "bury it in the ground". At the end of the day, God wants us to be both content and wise with what He has given us financially. If He has said that He wants you to be "poor" to give Him glory through your lack, then give all you have. If He wants you to have wealth by which you can give Him glory through your vast giving, then be creative and efficient with what you have.Consider God's reply to Mose's, "What is that in thine hand?". Will we use the "rod" in our "hand" for His glory.
