Money has power in the affairs of the nations as well as in the personal affairs of men. It has power in the affairs of religious life no less than it has in these other areas. However, the attitude of the sincere Christian to the absolute value of money is to be different from that of the non-Christian or the pseudo-Christian. Money does have power —it may be for evil or for good.
How much money does it take to accomplish good in the cause of Christ? Can pennies for Christ be equated with dollars? Does God show more respect for the giver of large sums of money than He does for one who is able only to give lesser amounts? How are we as Christians to evaluate the giving of money to God's cause?
There are two classes of church members represented by the people who went up to the Temple in Jerusalem in the days when Jesus walked among men. One day He went to the Temple also, together with His chosen twelve, and this is what He saw:
Then he . . saw the rich people dropping their gifts into the treasury, and he noticed a poor widow drop in two coppers, and he commented, "I assure you that this poor widow has put in more than all of them, for they have all put in what they can easily spare, but she in her poverty has given away her whole living" (Luke 21: 1-4, Phillips).*
It would be well for us to pause and analyze the difference between these two classes of givers to find out what it was that motivated their giving. It is self-evident that they were members of the same church. Possibly all had been in attendance when appeals for liberality on the part of the members had been made. There is, however, no indication of pressure for funds, no undue urging, no sentimental oratory designed to reach the pocketbook.
The rich dropped their gifts into the treasury. Surely that was highly commendable. But, what was the motive that prompted the rich to make their contribution? "The great burden of the Pharisees was to secure the praise of men; and Christ told them that that was all the reward they would ever receive."—Testimonies, -vol. 5, p. 133.Speaking' to the people one day, Christ brought into His discourse the fallacy of ostentation. He said, "Don't hire a trumpeter to go in front of you—like those play actors in the synagogues and streets who make sure that men admire them" (Matt. 6:2, Phillips).*
Sometimes one wonders if this spirit of having a trumpeter go before those who have made large gifts to the church, or who have accomplished some type of service that brings their works into the foreground of church activity, has not found its way among us also. There are trumpeters in the church, that we know. The blaring sound of their trumpets is sometimes jarring to sensitive souls.
Notice this comment from the pen of God's special messenger to the remnant people:
The rich had bestowed from their abundance, many of them to be seen and honored by men. . . They had required no sacrifice, and could not be compared in value with the widow's mite.—The Desire of Ages, p. 615.
Let us take a look at the contribution of "two pennies" brought to the church treasury by the poor widow. What an insignificant contribution! She even tried to hide it from others as she slipped in so unobtrusively and with a hand that possibly trembled a little, dropped the coins into the box. But there was an observer, for Jesus saw it. What a wonderful comment He made, heard not only by His disciples but by the widow herself. "This poor widow has put in more than all of them, . . she in her poverty has given away her whole living" (Luke 21:4, Phillips).*
Why did she do it? Should she not have been restrained from giving her last pennies? Did God need this small gift? Does He require even the poor to bring their gifts to the treasury? Let us see what Ellen G. White has written in answer to some of these questions. After all, we do want to know what it was that motivated her.
She longed to do something, little though it might be, for the cause she loved. She looked at the gift in her hand. It was very small in comparison with the gifts of those around her, yet it was her all. . . . Her heart went with her gift; its value was estimated, not by the worth of the coin, but by the love to God and the interest in His work that has prompted the deed. . . . It was this unselfish spirit and childlike faith that won the Saviour's commendation.—/bid., pp. 614, 615.
The commendation of Christ in evaluating gifts is significant. It surpasses all the column inches of newsprint that tell of the exploits of men. It is greater than names mentioned from the pulpits of our churches or listed in the church bulletins. The example of this poor widow, motivated by her love for God and for His work, has had far-reaching repercussions.
Her example of self-sacrifice has acted and reacted upon thousands of hearts in every land and in every age. It has brought to the treasury of God gifts from the high and the low, the rich and the poor. It has helped to sustain missions, to establish hospitals, to feed the hungry, clothe the naked, heal the sick, and preach the gospel to the poor. Multitudes have been blessed through her unselfish deed. And the outworking of all these lines of influence she, in the day of God, will be permitted to see.—Testimonies, vol. 6, p. 310.
How wonderful! Suppose she had not made her contribution. Suppose the priest had said to her, "You had better keep this offering for yourself. God can get along without it, and you'll need it for your own living." Yes, just suppose. But, not so! She loved much and she could not be restrained from giving her love offering. Her small gift has been magnified a thousand times over during the nineteen hundred years since she dropped those two pennies into the coffers of the church.
What are values? Who determines how much value to ascribe to a gift? Surely finite man cannot. Only God who sees and understands the motives of the heart can write the record as it should appear in the annals of His kingdom. So with us today.
If we have given our hearts to Jesus, we also shall bring our gifts to Him. Our gold and silver, our most precious earthly possessions. our highest mental and spiritual endowments, will be freely devoted to Him who loved us, and gave Himself for us.—The Desire of Ages, p. 65.
The following from the Sunshine Magazine, December, 1938, points up admirably the philosophy of evaluating money:
The late George Horace Lorimer. for mans years editor of The Saturday Evening Post, once wrote these words: "It is a good thing to have money, and the things that money can buy, but it is good, too, to check up once in a while and make sure we haven't lost the things that money can't buy."
The things that money cannot buy would make a long list. Here are some of them: Money cannot buy real friendship; friendship must be earned. Money cannot buy a clear conscience; square dealing is the price tag. Money cannot buy the glow of good health; right living is the secret. Money cannot buy happiness; happiness is a mental attitude, and one may be as happy in a cottage as in a mansion.
Money cannot buy sunsets, singing birds, and the music of the wind in the trees; these are as free as the air we breathe. Money cannot buy inward peace; peace is the result of a constructive philosophy of life. Money cannot buy character; character is what we are when we are alone with ourselves in the dark.
Continue the list yourself. You will agree that among the things money cannot buy are some of the most valuable treasures life has to offer. It is a good thing to check up now and then to be sure we are not missing these things.
A rabbinic story that evaluates the human tendencies to be avaricious also helps to evaluate money in its proper perspective:
One day a rich but miserly man came seeking counsel from a rabbi. Indicating a window which faced the street, the rabbi asked, "What do you see from the window?"
"People," answered the rich man.
The rabbi then led him to a mirror in the room. "And what do you see now?" he asked.
"Now I see myself," answered the rich man.
Then the rabbi said: "Behold, in the window there is a glass, and in the mirror there is a glass. But the glass of the mirror is covered with a little silver, and no sooner is the silver added than you cease to see others but see only yourself."—Rabbinic Stories for Christian Ministers and Teachers, p. 204.
It is not strange that Seventh-day Adventists may sometimes be led to place the wrong emphasis upon money, for they too are human beings. There may be times when certain money-raising schemes may be considered questionable from the standpoint of right motives. Sometimes, in the enthusiasm of reaching money goals we may be led to overexalt the person rather than the gift itself. This is not at all unusual in such campaigns as, for example, the Ingathering for missions, when emphasis is placed upon the individual, the church, the conference, or the union conference, that brings in the greatest amount of money. It may be much more difficult for some poor, humble church member with no business contacts to bring in five dollars than for someone else with good contacts and ability to meet people to bring in a thousand dollars. However, the five dollar Ingatherer will receive no mention, because the individual goal has not been attained. "Two pennies" in the church fund would hardly call for commendation by the pastor of the church or from those whose business it is to promote the raising of funds.
Yes, it is possible that we have our "trumpeters" also, even as the Jewish church did in the days when Christ visited the Temple. As He visits our temples today, what does He see there? How do you suppose He is affected by our many, many money-raising methods?
Some years ago I met a man in one of our churches who had an impediment in his speech. So heavily had the pressure been put upon every member of his church to reach the individual Ingathering goal that this man stood humbly in the doorway of a large commercial store in the downtown area on busy Saturday nights, holding out an Ingathering can to passers-by and receiving their small driblets of pennies, nickles, dimes, and possibly an occasional quarter. Oh, yes, there were those who thought it was good, for he helped the band to get its goal. But what was the motive behind this adult person standing with can in hand, like the beggar on the street, receiving gifts from people who knew not what they were giving to, or for? At least two things: One, he loved his Lord and his church; and further, he wanted to do his part in reaching the goal in spite of chagrin at the method he used. But I do not recall that he received more than passing mention as being one who also participated.
Some have raised questions concerning the consistency in our efforts at times to receive money from sources which certainly have no blessing from the Lord. What about the money from the manufacturer and seller of intoxicating liquors? Do we with one hand receive such gifts with complacency, while with the other we pass out literature denouncing the liquor traffic? What does the counsel of the Spirit of Prophecy reveal in this respect?
On this point of willing acceptance of money by the Christian churches from such individuals or organizations, we read:
But above the tribunal of the church is the tribunal of God. He who declared to the first murderer, "The voice of thy brother's blood crieth unto Me from the ground (Genesis 4:10), will not accept for His altar the gifts of the liquor dealer. His anger is kindled against those who attempt to cover their guilt with a cloak of liberality. Their money is stained with blood. A curse is upon it—The Ministry of Healing, p. 340.
Would not this same counsel apply to receiving gifts from the manufacturers and sellers of tobacco? We are told:
Tobacco using is a habit which frequently affects the nervous system in a snore powerful manner than does the use of alcohol. It binds the victim in stronger bands of slavery than does the intoxicating cup.—Testimonies, vol. 5, p. 562.
After all, what is it that God wants from His people? Who can make God rich? Is it money that He wants? or what is it? How should money be presented to God? What do we mean when we say "The offering will now be received"? We are told that "God loveth a cheerful giver" (2 Cor. 9:7). "He that giveth, let him do it with simplicity" (Rom. 12:8). The Lord's messenger adds in comment the following:
Love must be the principle of action. Love is the underlying principle of God's government in heaven and earth, and it must be the foundation of the Christian's character. . . . If we love Jesus, we shall love to live for Him, to present our thank offerings to Him, to labor for Him.—Christ's Object Lessons, p. 49.
Let willing obedience and pure love bind upon the altar every offering that is made to God; for with such sacrifices He is well pleased, while those that are offered grudgingly are an offense to Him. —Testimonies, vol. 5, pp. 269, 270.
There are other offerings that are brought to the altar for use in our church activities which, while they do represent financial values, nevertheless are unacceptable to God. Practically every Protestant denomination has succumbed in more or less degree to the corroding influence of raising money by resorting to appeal to appetite. The idea being, "Get the money, because we need it!"
In the book Counsels on Stewardship. in the chapter entitled "Popular Methods of Appeal," the following paragraph points out a basic principle as regards the right evaluation of money that is brought into the work of the church of God in this world:
How does God look upon churches that are sustained by such means? Christ cannot accept these offerings, because they were not given through their love and devotion to Him, but through their idolatry of self. But what many would not do for the love of Christ, they will do for the love of delicate luxuries to gratify the appetite, and for love of worldly amusement to please the carnal heart.—Page 204.
The methods used by Moses in his time are those that are the most acceptable to God. We read:
The plan of Moses to raise means for the building of the tabernacle was highly successful. No urging was necessary. Nor did he employ any of the devices to which churches in our day so often resort. He made no grand feast. He did not invite the people to scenes of gayety, dancing, and general amusement; neither did he institute lotteries, nor anything of this profane order, to obtain means to erect the tabernacle for God. The Lord directed Moses to invite the children of Israel to bring their offerings. He was to accept gifts from every one that gave willingly, from his heart. And the offerings came in so great abundance that Moses bade the people cease bringing, for they had supplied more than could be used.—Patriarchs and Prophets, p. 529.
Which brings to mind the thought expressed regarding the wealth that is presently in the hands of the members of our churches.
God Himself originated plans for the advancement of His work, and He has provided His people with a surplus of means, that when He calls for help, they may respond, saying: "Lord, Thy pound hath gained other pounds."—Testimonies, vol. 9, p. 58.
If all the means which has been wasted by our own people in self-gratification had been devoted treasuries, and missions could be established in all parts of the world.—Counsels on Stewardship, p. 291.
If our people had the love of God in the heart, if every church member were imbued with the spirit of self-sacrifice, there would be no lack of funds for home and foreign missions; our resources would be multiplied; a thousand doors of usefulness would be opened; and we should be invited to enter. Had the purpose of God been carried out in giving the message of mercy to the world, Christ would have come, and the saints would have received their welcome into the city of God.—Ibid., p. 37.
Notice three points regarding means in the hands of His people today: (1) They have a "surplus of means"; (2) much of "the means . . . has been wasted"; (3) if they "had the love of God in the heart, . . . there would be no lack of funds."
Money itself isn't everything in God's cause. When the proper motive is wanting, and funds are obtained through methods that do not meet with the mind of God, the offering brought to the altar is considered a "lame offering," and even though it may be deposited in the treasury of the church and used, nevertheless God's blessing is not with it.
God would not accept a lame offering. It must be without blemish, the best of their flocks, and the best fruits of their fields. And it must be a freewill offering, if they would have the blessing of the Lord rest upon their families and their possessions. —Testimonies, vol. 1, p. 221.
Let us endeavor to place a proper evaluation upon money, both for our own use and for the work of the church, for money itself isn't everything.
* From The New Testament in Modern English, © J. B. Phillips 1958. Used by permission of The Macmillan Company.
