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Is Money the Root of All Evil?

Todd R Leave a comment

Everyone has probably heard the phrase “money is the root of all evil” or some variation of it.  The phrase is usually directed at someone who has a lot of money by someone who doesn’t, with the implication being that the rich person is evil in some way, or many ways.  It’s a phrase that might make the ones with less money feel better about themselves.  At least they’re not “evil.”

However, while the phrase actually comes from the Bible (sort of), it isn’t biblical at all.  The source of the phrase is 1 Timothy 6:10 but notice some important differences in the wording in the ESV translation (the NIV, NKJV, NASB, and other translations are very similar):

“For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.”

The first thing to note is that in 1 Timothy, it’s “love of money” that is the problem, not just “money.”  This means that it’s possible to have a lot of money and for that not to be a moral problem.  As Voddie Baucham said, “Let me clear up something…God is not against you having things.  He’s against things having you.”  There are a lot of very generous rich people and there are a lot of good things that wouldn’t get done, in the church or otherwise, without the monetary contributions of these people.  Those who have money, but don’t love it (money doesn’t have them) often put large amounts of what they have to work for God’s kingdom in many different ways.  Having money doesn’t make them evil.  The root of all evil is therefore something else other than money.

Also notice 1 Timothy says, “a root,” not “the root.”  One means evil has one root, and the other means that there is more than one root.  The wording from 1 Timothy tells us that “all kinds of evil” can grow from things other than the “love of money.”  Money and the love of it are not required to make someone evil.  Many things can be the “root” or source of evil in people, including in some cases the lack of money, ironically.

Lastly, 1 Timothy says, “all kinds of evils” not “all evil.”  So, the “love of money” isn’t the source of all evil, but it can cause many different types of evil.  Greed, covetousness, and haughtiness are some that come to mind.  But also consider that the dislike of people who have money, whether they love it or not, can be the source of jealousy, envy, covetousness (which can come from having or not having money) and other “kinds of evils.”

So, what’s wrong with the saying that “money is the root of all evil”?  It can have the effect of elevating greed and related sins to a higher (worse) level of sin than other sins.  It can become a weapon in the hands of economic and political activists.  But the 1 Timothy version doesn’t do either of these things.  Instead of creating an “us vs. them” situation, with the poor on one side and the rich on the other, the Biblical text shows us that sin comes in many forms, has many causes, and that nobody is immune from sin.

Sin itself is the ultimate problem of humanity, not “love of money,” although that is one kind of sin.  If “money is the root of all evil” then those who don’t love money wouldn’t need Jesus.  But those who hate money are sinners too.  Poor people are sinners too.  They just have different faults.  In the eyes of a holy God, no fault can be tolerated, because His purpose is to have a perfect humanity.  The solution to our economic and political problems is not to eliminate money or the rich, but the solution is that we need a way to remove all sin so we can be reconciled to God and have a path to a sinless life.  “Money is the root of all evil” may cry out for revolution, but “For the love of money is a root of all kinds of evils” cries out that Jesus is the only solution.

Jesus’ sacrifice for our sins is the only thing that will satisfy the requirements of our holy God, bringing us into His family and providing a way that “love of money” and all other sins can be destroyed forever.

“For the love of money is a root of all kinds of evils,” but “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

The Scale of Our Trials

Todd R Leave a comment

The apostle Paul begins 2 Corinthians with the usual greeting, followed by a section on the comfort God provides us when we suffer or are afflicted for Christ’s sake.  2 Corinthians 1:5 makes this statement: “For as we share abundantly in Christ’s sufferings, so through Christ we share abundantly in comfort too.”

On that verse, Charles Spurgeon wrote this analogy: “The Ruler of Providence bears a pair of scales—in this side He puts His people’s trials, and in that He puts their consolations. When the scale of trial is nearly empty, you will always find the scale of consolation in nearly the same condition; and when the scale of trials is full, you will find the scale of consolation just as heavy.”[1]

Therefore, when living for Christ brings trouble and opposition, remember also that our Father is ruler of all and fully intends to share His comfort with us through Christ eternally.

“For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.” – Romans 8:18

[1] From “February 12” of Spurgeon’s Morning by Morning commentary

“Let Not the Flood Sweep Over Me”

Todd R Leave a comment

A recent post was about Jeremiah’s comparison of false religion to a broken cistern, with God alternatively being “the fountain of living waters.”[1]  Jeremiah lived when most of God’s people – including most of the priests and prophets – had turned from Him to follow other gods.  As Jeremiah remained faithful, correctly predicting that Jerusalem would fall to Babylon, he was persecuted, including this instance in Jeremiah 38:6, where King Zedekiah’s officials “took Jeremiah and cast him into the cistern of Malchiah, the king’s son, which was in the court of the guard, letting Jeremiah down by ropes. And there was no water in the cistern, but only mud, and Jeremiah sank in the mud.”

Since God is “the fountain of living waters,” the only path to eternal blessing, it’s incredibly ironic that Jeremiah, one of the few remaining faithful prophets and therefore a rare source of God’s “living waters,” should be cast into a cistern with no water.  Perhaps it was broken.  King Zedekiah thought he could silence the “living waters” Jeremiah represented by casting them into a cistern, trading truth for falsehood.

Photo by Mishal Ibrahim on Unsplash

Later, Jeremiah seems to recall the cistern experience in Lamentations 3:52-57, where he said:

“I have been hunted like a bird
            by those who were my enemies without cause;
they flung me alive into the pit
            and cast stones on me;
water closed over my head;
            I said, ‘I am lost.’
‘I called on your name, O LORD,
            from the depths of the pit;
you heard my plea, ‘Do not close
            your ear to my cry for help!’
You came near when I called on you;
            you said, ‘Do not fear!’”

Returning to the book of Jeremiah, we read that Ebed-melech, an Ethiopian eunuch, heard of Jeremiah’s situation and pleaded his case: “My lord the king, these men have done evil in all that they did to Jeremiah the prophet by casting him into the cistern, and he will die there of hunger, for there is no bread left in the city.”[2]  This unlikely source – a foreigner – was Jeremiah’s deliverance from God to rescue Jeremiah from the well.  Ebed-melech gathered 30 men, “Then they drew Jeremiah up with ropes and lifted him out of the cistern. And Jeremiah remained in the court of the guard.”

Jeremiah was not the only Old Testament figure to suffer for his faithfulness.  Many years earlier, King David also referred to “sinking in the mire” in the Messianic Psalm 69, verses 14-15:

“Deliver me
            from sinking in the mire;
let me be delivered from my enemies
            and from the deep waters.
Let not the flood sweep over me,
            or the deep swallow me up,
            or the pit close its mouth over me.”

David knew this feeling of sinking came not because of his sin, but when he was faithfully serving his Lord.  David’s “sinking in the mire” happened under these circumstances from verse 9 of the same Psalm:

“For zeal for your house has consumed me,
            and the reproaches of those who reproach you have fallen on me.”

In Jeremiah’s case, as well as David’s and that of Jesus, whom Psalm 69 foreshadowed[3], we know we that cannot judge our faithfulness based on whether it improves our circumstances.  When we do, we might stop being faithful because it seems we are “sinking in the mire.”  Being reproached by the world and feeling down aren’t the circumstances we prefer, but “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.”[4]  Through these and all other circumstances, God develops in us deeper trust in Him.

Therefore, with David may we pray:

“But as for me, my prayer is to you, O LORD.
            At an acceptable time, O God,
            in the abundance of your steadfast love answer me in your saving faithfulness.” – Psalm 69:13

And in His time, He will deliver us, perhaps in ways we don’t expect.

Coda

In 1995, Christian rock group Jars of Clay released their self-titled album, and the track “Flood” has similar themes to this post.  The song was also a mainstream hit, charting as high as No. 12 on the Billboard Modern Rock Tracks chart,[5] amazing for a song that is essentially a prayer like David’s in Psalm 69.

You can check out the song’s lyrics here: https://genius.com/Jars-of-clay-flood-lyrics

Or, if you have 3 ½ minutes, watch the music video here:

[1] Jeremiah 3:13
[2] Jeremiah 38:9
[3] John 2:17, 15:25, Acts 1:20, Romans 11:9-10, 15:3
[4] Matthew 5:10
[5] https://en.wikipedia.org/wiki/Flood_(Jars_of_Clay_song)

More Than a Tent

Todd R 3 Comments

Long before there was a Temple in Jerusalem, the Israelites built a tabernacle according to instructions given by God to Moses.  This tabernacle from a material perspective was just a big tent, but to the Israelites it was the place where God had chosen to dwell among them, the place where they would learn how He was to be honored and worshipped.  The tabernacle was designed so that it could be torn down and moved with the people to each new location they travelled to during their wilderness wanderings between the exodus from Egypt and their entry into the Promised Land.  To make moving it easier, it was constructed of many pieces, but still the size of the tabernacle was impressive.  For example:

“And all the craftsmen among the workmen made the tabernacle with ten curtains. They were made of fine twined linen and blue and purple and scarlet yarns, with cherubim skillfully worked.  The length of each curtain was twenty-eight cubits, and the breadth of each curtain four cubits. All the curtains were the same size.” – Exodus 36:8-9

I’ve read these verses many times without really thinking about them, but eventually I asked: how much cloth is that exactly?  Consider how hard and time-consuming it would be to make cloth while wandering in the wilderness, particularly cloth with detailed images of cherubim worked into them.  They didn’t have anything close to a modern loom or sewing machine, yet they made 10 curtains that were each 28 cubits by 4 cubits.  But how big is that?

A cubit would be approximately 18 inches today.  So, 28 cubits would be 28 times 18 to get the number of inches, then divided by 12 to get the number of feet.  Do the same math for the 4 cubits of breadth.  The result is that each of these 10 curtains were 42 feet long and 6 feet wide!

Think about how much clothing could be made with that much cloth, and about how people with more than 2 or 3 changes of clothes in those days would be considered rich.  Later when we read in Judges about Samson posing a riddle to his 30 companions, where if they couldn’t solve the riddle they’d have to give Samson “thirty linen garments and thirty changes of clothes.”[1]  These companions pleaded with Samson’s wife to help them solve the riddle, saying: “Have you invited us here to impoverish us?”[2]  What would impoverish these 30 men?  Having to give Samson one garment and one change of clothes each!  And this was not in the wilderness, but long after Israel had settled in the Promised Land.

I write all of this to say that, looking at only one part of the tabernacle, among many that were made of gold and other precious materials, the sacrifice made by Israel to have a tabernacle was impressive.  They didn’t provide their God with a small tent that didn’t cost them much to build, but they gave their God a tabernacle that cost them much in terms of both materials and labor.  After all, this was the place where God was going to dwell among them.  He deserves it, and more.

What does this mean for us today?  Some say the modern equivalent of the tabernacle is the physical churches that we build to gather in, and so the tabernacle example justifies huge, expensive, elaborate churches.  But I don’t think that’s the right equivalent.  It is the body of Christ Himself – His people – including you and me.  Since the time of Christ, He has chosen to dwell within each of us directly.  The cost of the tabernacle can be compared to the cost of discipleship, or of following Christ.

If that’s so, what do we sacrifice and invest in ourselves as the dwelling place of God?  Do we value other Christians as God’s temples, investing in them?  Do we give enough to God that it takes away from other things we might want to do with our time and resources?  Do we provide God with a basic tent to stay in, or do we put into His dwelling so much that it might “impoverish” us in other areas?

After all, He deserves it, and more!

[1] Judges 14:13
[2] Judges 14:15

Broken Cisterns Can Hold No Water

Todd R Leave a comment

Sometimes word pictures in the Bible weren’t written for people like me.  In my life I haven’t thought much of cisterns, but the Old Testament prophets Isaiah and Jeremiah refer to them a few times in their prophecies, and Jeremiah ends up thrown into one.  To Jeremiah’s original audience, and others living now, the meaning behind these pictures might be obvious.  But for me, it took a little research.

A cistern-centered comparison in Jeremiah 3:12-13 particularly drew my attention, where broken cisterns are used as a picture of false religion and idolatry:

“Be appalled, O heavens, at this;
            be shocked, be utterly desolate,
            declares the LORD,
for my people have committed two evils:
they have forsaken me,
            the fountain of living waters,
and hewed out cisterns for themselves,
            broken cisterns that can hold no water.”

God is the “fountain of living waters,” but how is false religion like “broken cisterns”?

Looking up “cistern” in the American Heritage Dictionary I find it is: “A receptacle for holding water or other liquid, especially a tank for catching and storing rainwater.”  So, a cistern is not a fountain, a source of water, but instead is dependent on another source (usually rain) for its water.  So, Jeremiah’s accusation is that false religion can’t create its own water, which brings us to the second point…

The false religions of Judah in Jeremiah’s day weren’t even good cisterns – they were broken.  While a cistern is a vessel for storing water in reserve when there is no rain, when broken it’s not even that.  Even with another source of water, putting it into a broken cistern was no better than pouring it out into the sand.  Jeremiah’s second accusation is that false religion can’t even store good things from other sources.  The picture here is that if they took parts of true worship and mixed them with other religions, not only were the other religions wasted, but whatever they would have gained from God is also wasted.

Without God, many things are like broken cisterns.  Things that make us happy in this world are temporary and require our Creator God to provide us with more.  A food you like might satisfy you for a while, but eventually you need to find more food.  Rain may satisfy your garden plants, but eventually they will need more water.  Money may seem alluring for its own sake, but it only buys things that are temporary like everything else.

In Jeremiah 2:18, he tells the people not to look anywhere other than the true God of Israel for the source of living water and eternal satisfaction:

“And now what do you gain by going to Egypt
            to drink the waters of the Nile?
Or what do you gain by going to Assyria
            to drink the waters of the Euphrates?”

Like a cistern, even the Nile and Euphrates only get their water from some other source.  They can’t make their own, and God can even determine if the rivers are empty or full.  Later, in Jeremiah 14:2-3, he says that because Judah had forsaken God, He had caused a drought, and therefore:

“Judah mourns,
            and her gates languish;
her people lament on the ground,
            and the cry of Jerusalem goes up.
Her nobles send their servants for water;
            they come to the cisterns;
they find no water;
            they return with their vessels empty;
they are ashamed and confounded
            and cover their heads.”

The people mourned their earthly problem but did not care about their spiritual problem which is infinitely more important.  No provision – any science, philosophy, or religion – can defend against a drought caused by forsaking God, because false gods – anything we put in His place – cannot deliver rain.  They are but broken cisterns.

Consider that if there is no Creator behind the workings of nature, or if that Creator doesn’t care about us, why should we expect the world to act in ways that predictably bless us, instead of just being completely unpredictable and random?  Why do things seem to work most of the time?  Rain, friction, food, gravity, math, and on and on.  Fortunately, our God “sends rain on the just and on the unjust,”[1] and to His own He gives “a spring of water welling up to eternal life”[2]

He calls all people to know Him as “the fountain of living waters.”  No cistern needed.

Soli Deo Gloria

[1] Matthew 5:45
[2] John 4:14