Category: Christian

Copyright by Shea Oakley
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Those of us who are biblically orthodox followers of Christ in America are seeing the first stirrings of a popular antipathy towards historic Christianity that will most likely lead to real persecution at some point in the not too distant future. When this happens we will be joining our sisters and brothers who have known such persecution throughout the last two millennia as well as joining with tens of millions of believers living in many other parts of the world today who have it far worse than we do. Moreover it should not be a shock to us that our nation is rapidly abandoning its Judeo-Christian heritage. Without going into a history of secularization during the past half-century the fact is that the writing has been on the wall for at least that long a time.

What is more important for Christians here is to realize that, apart from a genuinely supernatural and wide-spread revival, this trend is unlikely to be arrested. The news in the summer of 2015 is full of evidence that “the tipping point” has already been reached. We must prepare ourselves to live in a Post-Christian society that will increasingly view those individuals who espouse biblical convictions as being anathema to a new social order (one based on a particularly aggressive brand of Secular Humanism masquerading behind feel-good terms like “tolerance” and “diversity”, unfortunately the kind of tolerance and diversity that leads people to openly hate those who they consider to be intolerant) This will be more obvious in some parts of the nation than others, at least at first, but is likely to gain momentum throughout the U.S. given enough time and the ongoing centralization of power in the hands of an increasingly secular federal government.

For those of us who sense we are fighting a rearguard action against a national rejection of the God of the Bible it is becoming more and more important to remind ourselves regularly that He is still ultimately in charge of the affairs of men. One of the most effective ways of preparing for the apparent death of “American Christendom” as we once knew it is to affirm to ourselves, and our brothers and sisters in the faith, that our Lord knows exactly what is going on and is ultimately using it to further His redemptive ends. He is supremely capable of glorifying His Name in the midst of the moral decline of this nation while working good in our lives, even in the face of real persecution. He is also capable of bringing many new truly committed believers into the fold, even and especially in times like these.

What we are beginning to see on our own shores is simply a variation of the kind of systematic repression of true religious freedom that our brethren have already faced for many years in places like the Islamic nations and what’s left of the Communist world (Mainland China, North Korea, Cuba, et al.) In these areas true Christian faith can be a ticket to imprisonment, torture and death. It seems a bit incongruous to expect that those of us here should expect that we would forever avoid this kind of reality. Also, as mentioned earlier, in addition to present day oppression multitudes of Christians in various other parts of the globe have known severe persecution since the days of the Apostles.

Beyond this we see in the Scriptures multiple prophecies concerning the times preceding the return of Christ, prophecies that confirm what we are seeing happen before our eyes, widespread apostasy and moral decay among them. Perhaps never before have so many human beings taken “the way that seems right to a man but in the end leads to (spiritual) death.” So it is not as if the faithful student of the Word of God can claim that something strange is going on. These are signs of the times.

Again it comes back to fighting any fear this may engender by believing the promises of God towards His hard-pressed children in any age. We are assured over and over in the Bible that He will uphold us with the power of His love and that, whatever we face in this life; He will make us “more than conquerors” as we stay true to His Son. Beyond this our Lord will vindicate His people in the end and judge those who unrepentantly persecute them.

In the meantime our job is to steadfastly hold true to Biblical truth while loving our enemies as Jesus called us to do. In places of persecution, both past and present, many of those who hated us were won over to Christ by our willingness to love them in sincere and practical ways even as they were taking us to prison, or even to our deaths. May we who bear the name of Christ in America trust the same God those martyrs of the faith have and may we not love our own lives in this fallen and dying world so much that we spiritually falter if those lives are threatened. After all, this world, including this country, is passing away and our eternal homeland is not far away. Remember that truth always, put your life in the hands of God, and do not lose heart.

Copyright 2015 by Shea Oakley

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During my nearly 25 years as a believer I have observed in some church’s a tendency for preachers and teachers to consistently favor exhortational sermons over encouraging ones. By “exhortational” I mean those messages that are, at their core, about telling Christians they are not committed enough to the Faith, not doing enough for the Kingdom, not fully “sold out” to Christ, etc. Such messages are often consciously or subconsciously designed to trigger the consciences of listeners in the congregation who, in the eyes of the speaker, do not take the call to costly Christian discipleship seriously enough.

No doubt this is often a true judgment in the 21st Century American church, but one might argue whether this approach is effective considering that a huge part of real repentance happening in any human soul is the applied kindness of God. Since we are also told to “gently restore” the fallen it would seem apparent that our Lord uses “the carrot” as least as much as “the stick” in convicting His people of sin.

But whether there is a place for hard sermons in bringing people to a place of repentance is not the point of this piece. The point I would like to make is that many pastors do not understand that they are not only talking to lazy or licentious Christians when they decide to major on warning exhortations; they are also being heard by believers who struggle mightily with self-condemnation and obsessive fears about their spiritual standing. For these listeners such guilt-inducing messages only re-enforce an often false sense of “not making the grade” as a child of God. All such a sermon does for them is reinforce wrong patterns of belief that, many times, stem from abuse they suffered in their formative years…often before they even came to know Jesus Christ.

I was such a Christian for many years. More than once I approached a Pastor who had just finished an exhortational message asking him what to do about my obvious lack of faith and/or discipline. Invariably what I heard back was “Shea, I wasn’t talking to you”.

If he wasn’t talking to me I suspect he “wasn’t talking” to quite a few other dedicated, but fearful, believers as well. The problem is that we didn’t know this and most were probably not approaching the pastor with the same concerns I was. They just left the service with an even greater load of unjustified guilt and unjustified guilt is a great tool for the Enemy of our souls to use against us.

With this in mind I would encourage shepherds in the church to include a sort of “disclaimer” in their harder sermons. Such a disclaimer would clearly state that they are by no means talking to everyone in the pews, especially those with possibly damaged consciences, consciences that cannot be fully trusted. In this way they may be able to “comfort the afflicted” in their congregations at the same time they attempt to more effectively “afflict the comfortable.”

Copyright  by Shea Oakley

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“A tree cannot taste its own fruit.”  -Wayne Scott Farley

There are times in the Christian life when we are called to bless others whether we feel like it or not. Sometimes the actual giving of the blessing is enough to engage our feelings in a positive way; however other times we feel no better after giving of our self.

Occasionally we may even feel worse.

Nowhere in the Bible does God promise His children that doing good will always feel good. Perhaps the ultimate example is the cross of Christ itself. Jesus did not enjoy the cross; He endured it. Undoubtedly Jesus foresaw “the joy set before Him” and this helped Him to bear the horrific experience of Good Friday, yet what He felt in the actual giving of Himself was unspeakable torment.

Our own blessing of others often requires us to carry a cross. It may be the cross of helping someone we do not particularly like or it might be the cross of giving to others what we feel we do not have enough of ourselves. Sometimes we may wrongly fear that our motives are too mixed, so we do not allow ourselves to know the joy of the blessing. Whatever the cross is we bear the result is that we do not take pleasure in giving what we give.

In more than one place the Bible refers to us as trees. A growing Christian is like a healthy tree whose branches produce much good fruit. If we are abiding in Christ then He is the motive power for our fruitfulness. In daily life this fruitfulness is largely manifested in how we physically, psychologically, or spiritually help others. Again, however, the Bible does not indicate that we will always get some kind of positive emotional charge out of this. We may indeed feel better after blessing others, but it is not something we can or should always count on. In fact to do a good deed purely for the chance to feel good renders the deed selfish. Such giving is not a true fruit of the Spirit.

In the end we must remember that some true giving to those in need may not feel good or even real. Self-judgment in this area is tricky because often we do not know ourselves well enough to come to an accurate conclusion about motives. Perhaps only our Lord can ultimately perceive if our fruit is authentic or false. At the very least only He can know all of the time. The bottom line is that, as Farley tells us, “A tree cannot taste its own fruit.” It may be that some of us will be in for a surprise when, after a lifetime of sometimes agonizing over whether our giving was sincere, we get to Heaven and receive a “well-done” we did not think we deserved.

In that spirit let us remember what the Apostle Paul tells us in Galatians 6: 9-10:

“Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Therefore, as we have opportunity, let us do good to all people…”

Copyright  by Shea Oakley

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It is not unusual to hear individual prayer along the following lines in our church’s today:

“Oh Lord, make yourself known to me and move in power in my life. Come into my life in a radical new way and change my heart. Make me completely yours and use me for your glory. In Jesus name, amen.”

Such a prayer is orthodox enough and certainly sounds like the petition of a person who totally seeks to be surrendered to Christ. In fact it is a good thing to ask the Lord to do what this prayer asks Him to do in our lives. The problem is that when we request such a thing of Him many, perhaps most, of us are terrified that God will actually answer the prayer and show up!

Human beings are not very comfortable with change. This is because change, even change for the good, is often painful. It is amazing how often we choose the misery we know over the possible solution we do not. This is especially true if our lives have been marked with more loss than most. The tendency is to try to hold on to what we have left, sometimes at any cost. The popular phrase “Let go and let God” applies here in the negative sense that far too often we do just the opposite. “Grip tightly and keep God at a distance” might be a better description of our practical theology. What we have trouble understanding is that anything we try to hold on to above holding on to God eventually slips through our fingers anyway.

The other thing is that the idea of an infinite and omnipotent God truly manifesting Himself to us is a potentially terrifying prospect. One is reminded of the character in C.S. Lewis’s “The Lion, the Witch and the Wardrobe” who, upon asking one of the denizens of Narnia if the Christ-figure Aslan the Lion is “safe” is informed that he is not safe, but he is good. When we ask our Lord to come into our lives in power we can expect some things to happen that will make us feel anything but comfortable. Just the presence of a holy God is something that would destroy us if it were not for the fact that we are made acceptable to Him by our appropriation of the shed blood of Jesus Christ. While God’s presence can be a comforting thing it might also sometimes be profoundly disturbing to beings that are still quite capable of sin.

The fact is that the Father intends to change all of us who claim the name of Christ into the likeness of His Son and a prayer that asks Him to truly change our hearts will be answered by Him doing just that. The life of Christ was painful and if we open ourselves to being made like Him we can expect plenty of pain too. The issue is not whether such pain is worth it, it is, but we are still not thrilled at the prospect of enduring it.

Someone once said that if we all must come to God with pure motives none of us would be able to come at all. I believe this is true not only at the time of our salvation but during our ongoing sanctification as well. The truth is that sometimes our prayers are not 100% pure. We desire God’s will in our lives, yet we also fear it. We believe, yet we need help with our unbelief. This is where our Lord’s understanding of, and patience with, our humanity comes in. His grace covers our faltering hearts if we have indeed come to love His Son in spirit and in truth. Beyond that, God’s perfect love for us can progressively cast out our fears about Him answering so audacious a prayer as the one that began this essay.

Prayers for God to fully possess our lives should not be entered into lightly it is true. But God does desire us to pray in such a way because He longs to possess us as only the true Lover of our souls can and should. We do well to pray such prayers. What is important to know is that, while the answer may be hard to bear for a time, the final result will be our entering into the bliss of God’s perfect love.

Copyright by Shea Oakley.

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“In your anger do not sin: Do not let the sun go down while you are still angry”  Ephesians 4:26

It has been said that those who anger us control us. Having such control may not be the conscious goal of the person our anger is directed towards, in fact oftentimes they may not even know we feel this way, but whatever the knowledge and attitude of the person in question we have given them a power in our lives they should not have. The Bible tells us that anger is not inherently wrong. But scripture also tells us not to let the sun go down with it still present in our hearts. To let resentment towards another continue in our lives unresolved is to cede control of our lives to someone other than the only One who should rightfully have such control.

Anger is often spurred by insecurity. Someone has attacked our fragile sense of self-worth. The circumstances may vary but the bottom line is that another human being has somehow made us feel disrespected or disregarded as a person. We may also feel the sting of rejection that is implicit in any negative comment or action against us. As a counselor friend of mine once said, rejection is the worst experience a relational being can have. It is that painful.

Anger is the natural response to being hurt un-justfully. It seems completely reasonable for us to hold on to that anger until the person involved repents of his or her actions. Unfortunately that repentance sometimes, perhaps most times, does not come. It is then we may decide that it is our “right” to continue to be offended. In time our anger turns into bitterness. The problem with being bitter is that it poisons our ability to live life to its fullest. This is particularly true spiritually. Anger which has been allowed to go deep into our hearts and become bitterness is a very effective block to sharing in the life of the Christ in whom there is no bitterness. We have allowed a person to have a power over us that is destructive to the most needful relationship we have.

How then can a believer escape from something to which is so easy for our still unperfected nature to fall prey? The key may be in asking God to enable us to see things from His perspective, the only perspective that shows us what is ultimately real. From this point of view a few things become clear to us. One is that, as Charles Stanley once said “You are no better than your worst neighbor.” Yes, we have been wounded, but we also wound. Another truth is that God happens to love our antagonist just as much as He loves us. Most importantly we can come to know that our security and worth are found in almighty God alone, and because He is the source for our right standing it is not necessary to pay attention to criticism not given in love. Grasping these realities can help us to move towards resolution of anger and bitterness as we allow God’s love to enable us to love those with whom we have been angry. Then we begin to be set free from the negative influence these people have on our lives. We release both them and ourselves when we forgive and put the Lord alone on the throne of our hearts. Real freedom and a newfound capacity for joy will then follow….just as surely as day follows night.

Copyright  by Shea Oakley

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The “spirit of the law” spoken of in the New Testament is revealed to and in a believer through the Holy Spirit, not through self-indulgence, not through self-righteousness, not, in fact, through “self”-anything but through God Himself. Knowledge of the difference between the letter of the law and the spirit of the law is at the very core of the new life granted to the children of God through Christ. It is part and parcel of the freedom bought for us at the cross and is absolutely essential to fully experiencing that freedom. The opposite errors of legalism and license that have plagued so many Christians through the centuries are both derived from a functional ignorance of what Jesus came to deliver His people from, and both lead to back to spiritual bondage.

In the case of legalism this ignorance manifests itself in a futile attempt to earn our way to God through self-righteous moral scrupulosity. Such scrupulosity may be based on codes of conduct obvious or implicit in either the Old or New Testaments, but in each case it is manifested by works that originate in the self rather than in the enabling power of God. Furthermore the motivation behind legalism is often found in a combination of pride and fear of punishment, rather than love of Christ. Because of this faulty motivation those caught up in it cannot please God no matter how holy their conduct may appear. They are out of touch with the grace and kindness of God, the only things that lead to true repentance in humility of spirit. People who are bound up in legalism have bypassed the cross to their own harm and the harm of those under their sway. To be completely given over to legalism is to exhibit the same alienation from the Son of God for which the Pharisees were condemned.

Licentiousness, meanwhile, shows an ignorance of the continued destructive power of sin. This is the error that says that Jesus came to abolish the law rather than fulfill it. To be licentious is to be morally self-indulgent, to commit obvious or subtle sins in the mistaken belief that one can somehow avoid sin’s wages because one has been released to do so by grace. But as Paul said in his letter to the Romans “Are we to sin so that grace shall abound? God forbid!” License does not prove freedom from the law of God, but only defiance of that law. Its end is the same slavery to sin that held us before we came to know Christ and, like unrepented legalism; licentiousness begs the question of whether we ever really came to know Him at all.

Standing over and against both these potentially deadly errors is living in a state of harmony with the “spirit of the law”. This is the hallmark of the truly surrendered and Spirit-filled Christian. Such a person is no longer ruled by the opposite poles of self-centeredness apparent in legalism and license, but by the Spirit of Christ Himself. This kind of believer is not sinless, no Christian this side of Heaven is, but the true law of God is in the process of being written on his or her heart. This can only happen when the Holy Spirit has so shifted our attention off ourselves that Jesus is before our spiritual eyes more than we are. He then progressively fulfills the law in us and makes us truly holy as He is holy. We come to embody the fulfillment of the law that our Lord and Savior achieved on Calvary. True freedom from the sins of legalism and license is the lasting fruit of this vicarious fulfillment. The “spirit of the law” now becomes resident in our deepest hearts and we are set free to live the truly moral life we once tried to either simulate or reject.

Copyright  by Shea Oakley

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There are some in the Church who hold to what might be called “Negative Confession Theology”. This is the idea that if we talk about our problems or doubts we only open the door to the Enemy of our souls and his intentions for our lives. Such individuals maintain that any verbal expression of  struggles will insure that those struggles will continue. For instance they may counsel that we never confess to having an illness, either physical or emotional, because it is that very confession that keeps us ill.

No doubt there is some truth to the idea that we are as we think and speak. Even the non-believing world recognizes this dynamic has validity and responds today by promoting “the power of positive thinking” as a secular religion in and of itself. People who constantly think and speak worst case scenarios in regards to their lives often do find that such scenarios become self-fulfilling prophecies. Assume the worst and the worst may indeed follow.

There is, however, a problem with always telling those who are suffering from various troubles in this life to not talk about those troubles except to deny them. The problem is that such across the board denial is not reflected in the lives of some of the greatest saints of Scripture. Instead, in both the Old and New Testaments, we encounter men like Job, Jeremiah, David and Paul who pour out their complaints to God, speak freely of their distress and sometimes even voice doubts that relief is coming anytime soon. Many of the greatest heroes of the faith were anything but “positively confessing” Pollyanna’s. Instead they honestly and passionately gave voice to their deepest fears and pain. Moreover they often did so directly to their Lord.

Again, it is true that such outbursts of negativity by these individuals usually were followed by a re-affirmation of faith in God’s ultimate deliverance. But the fact remains that, in their humanity, they were sometimes unable to keep their pain in perspective when that pain became too great. Can we expect that we will do any better than they as we make our own way through this world?

The question must also be asked whether the trials we all endure on this side of Heaven are simply meant to be whisked away. Are we always to refuse to acknowledge they exist, or try to “believe” our way out of them, or does God perhaps sometimes actually use our distress to teach us a deeper kind of faith, the kind that trusts Him even in the darkness? Isn’t this the nature of our Savior’s faith in the Garden of Gethsemane? Jesus did not pretend He was not in great agony. It is true that He asked for His seemingly unbearable cup to pass from Him if that were possible, but ultimately He accepted that cup. Maybe we should expect our own crosses to include some of the very things the “Positive Confession” movement tells us we should simply deny and thus cast off.

It is true that negative thinking for negative thinking’s sake is not Biblical and we are certainly allowed to pray for the healing of our bodies and minds. But we dare not assume that all we need to do in every struggle is super-spiritually shoo these things out of our lives. To do so may be to resist God’s greater will for our earthly walk in the name of our own desire for a painless existence.

Copyright  by Shea Oakley

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It is easy to look at the seemingly impossible requirements of the Christian life and then declare something to the effect that only the Holy Spirit makes it possible for us to fulfill those requirements. The real question, though, is do we let Him make it possible? If we do not truly let the Spirit into our lives the impossible remains so and our hope is easily replaced by fear.

Many years into the Christian walk some of us look at certain as yet unmoved mountains in our lives and have to admit that we feel powerless to remove them. When faced with such powerlessness we have to ask ourselves “why?” Is it that God wants them there permanently? This seems unlikely, especially if the mountains in question involve sin. Is it that we secretly love the mountains and are unwilling to part with them? Possibly, but are we really that in love with misery? Could it be that we find it “easier” to try to dig away at the Mt. Everest’s of our soul than really put our faith in Him to do it for us? That indeed is a part of the problem but I think, for some of us, it goes deeper than lack of faith in and of itself. Perhaps the greatest part of the problem is simply this: we do not believe that God loves us enough to help us.

Faith in the idea that someone both can and will come to our aid is dependent on the belief that the person involved really wants to do good to us. Further, it depends on us knowing that this person is helping us because he or she cares about us as people, in short because this person loves us. If we cannot believe that someone loves us we find it difficult, if not impossible, to open ourselves up to the assistance they are offering. We do not put our faith in their help because we do not trust their motives. In short we do not trust them, and so we remain un-helped.

It is distressing, to say the least, to have spent many years singing “Jesus loves me this I know…” when the truth of the matter is that many of us do not really know, at least not fully. Martin Luther, whose Christian life was sometimes plagued by depression and fear, said that his worst times came when he experienced a “loss of faith that God is good and that He is good to me.” He assumedly said this many years into his walk with Christ. It is a sobering thing to realize that time does not necessarily erase doubts about the love God has for us, even if we involve ourselves in a church, pray and read our Bibles regularly, as Luther undoubtedly did more than most of us.

So it’s true that it is only by the Spirit that things change for the better in our spiritual lives, but the operation of the Spirit is to at least some extent dependent upon our faith, and our faith is dependent upon how we really think and feel about what God thinks and feels about us. Could it be that the degree to which we doubt His love for us is the absolutely defining factor in the degree to which His Spirit can help us?

Let us hope not. As in the case of the father of the sick child who confessed to Jesus that “I believe, help my unbelief,” the scripture also speaks of a God who continues to be willing to help us learn that He loves us even despite ourselves. Always remember that because the love of Christ transcended the doubting father’s shaky faith that sick child was healed anyway. This kind of love is not earned by perfect faith. In fact it is not earned at all. Real love, the divine kind, is purely the gift of the One doing the loving, One who loves innately because He is love.

The paradox is that it is this love that ultimately enables us to grow in faith to begin with.

Copyright  by Shea Oakley

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Moral scrupulosity for the sake of moral scrupulosity is one of the hardest things for a believer bound-up in legalism to put aside; yet it must be put aside if real life in Christ is to be realized. Our tendency to try to accomplish our goals through “playing by the rules” is universal, at least in those who do not have the seared conscience of a Sociopath. The attempt to attain to righteousness through moral effort was not only the heart and soul of the Judaism of Christ’s time, but of virtually every other world religion, both then and now. This effort is inextricably bound up in the instinct of fallen men and woman to find a self-centered solution to the problem of intrinsic human evil.

The message at the core of Biblical Christianity is twofold; that human beings will never be able to achieve on their own the perfect righteousness necessary for real relationship with a holy God, and that faith in the Son of God and His death on their behalf does achieve it. This is the essence of the Christian message. It is also the entire basis for the actual living out of the Christian life. Salvation and sanctification are both dependent on the personal appropriation of this truth by grace, through faith. Salvation and sanctification are both the gift of God in Christ.

So why is the abandonment of our old effort to meet the demands of God’s moral law seemingly so difficult for many of us to realize, even after our moment of salvation? There is more than one reason. From a psychological perspective we may have been greatly molded by the worldviews of the people who had the most human influence on our early development, our parents. If, for whatever reason, one or both of our parents were highly moralistic, and they did their best to transmit the idea that moral effort is the core of what makes someone “a good person”, we may have this faulty idea deeply imprinted upon our hearts. Unfortunately some who have this “imprint” are now in teaching positions in the church and communicate the false gospel of works, often unconsciously, to those sitting under them.

Another problem in fully receiving the freedom from meeting the demands of the law that Christ came to grant us is that we do not yet completely understand and receive the fullness of both His identity and His work on the cross. His identity as God in the flesh makes Him absolutely capable, as our substitute, of satisfying God’s just condemnation of human sin. His actual crucifixion and resurrection are, therefore, the absolute solution to our bondage to a law we can never satisfy in our fallen imperfection. In Christ God has Himself absorbed His own punishment for the sins of the human race throughout all human history, past, present and future.

Finally we must grapple with the fact that many of us find some perverse, prideful pleasure in continuing to at least partially live in the cycle of self-effort, failure and self-condemnation that is engendered by “works-righteousness”. Perhaps this is a form of spiritual masochism. It sometimes seems easier to exist this way than to risk fully surrendering our hearts to the lordship of Christ. But it is not easier. To continue in self-empowered moralism is to resist the love of God and to condemn ourselves, at the least, to a life of bondage and frustration that His love would otherwise relieve. Such a life is not true life at all.

In each of the above three cases it is we who, at the end of the day, must grapple with and overcome these barriers to living in the grace of God. Yet, paradoxically, it is God Himself who is the Author and Finisher of our faith and the Source of our very ability to overcome. As He works in us to “work and will according to his good pleasure” we can choose to reject legalism and, at the same time, surrender to the life Jesus Christ has obtained on our behalf. In fact that surrender is, itself, made possible by His saving and sanctifying love, a love that is infinitely more desirable than living in the misery of self-righteousness.

Copyright by Shea Oakley

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We live in a material world. God ordained matter and called it good. He made us substantive beings, not just spirit but flesh, and called it good. There is nothing intrinsically wrong with material things. The wrong comes when human beings assign an inordinate value to those things. The elevation of created things over the Creator is the very definition of idolatry.

Today the average person does not bow before an idol of wood or stone but idolatry lives on nonetheless. One form it takes in our world is materialism. Nowhere on Earth is this materialism more evident than in the 21^st Century West. As the bumper sticker says “He who dies with the most toys wins” and whether we know it or not many of us have bought into that philosophy to one degree or another. An older saying is “money can’t buy happiness” yet so many of us keep trying to do just that. We think just one more car/home/smartphone/etc. will give us the fulfillment and contentment we desire. But this is, as Solomon said, “a chasing after the wind” and an expensive wild goose chase it is.

So how much is enough? The Apostle Paul encouraged us to be content with what we have. He went further to tell us that we should, at least could, be satisfied with our daily bread and the clothes on our back. This is a scary thought to most of us today who have become so defensive about the earthly riches we store up.

God does not condemn wealth but He does condemn the love of wealth over the love of Him who gives it. In 1 Timothy 6:18 the rich are told “to do good, to be rich in good deeds, and to be generous and willing to share.” God does not tell everyone to sell everything they have and give it to the poor. There is a place for the wealthy Christian in God’s eyes. There is no place, however, for those who have knowingly or unknowingly made materialism their God.

It falls on Christians in the affluent West to regularly ask ourselves whether or not we are becoming slaves to our desire for things. If “More toys” are getting in the way of our love for and dependence on the Lord then maybe some or all of those toys need to go. The process of letting them go may be painful but what if that is the price of true contentment? Beyond that what is the price of slavery to things that are subject to decay, cannot truly satisfy us even in this life, and will not travel with us beyond the veil of death?