BIBLICAL PRINCIPLES FOR SURVIVAL DURING
THE ECONOMIC DOWNTURN

Singaporeis in a real recession. At first it was announced as a “technical recession,”and many did not take notice, and neither were any of us affected. But soonthere was a lot of talk about the technicality of the definition. And all toosoon, even before any knows what it really means, the reality of the recessionbegan to be felt by many of us. Long working hours became a norm for many ofus; and travel overseas for this and that business becomes a necessity. Ourfamily lives and spiritual lives are affected. Many are prevented fromattendance at the means of grace, especially our weekday prayer meetings. Someof us who were,—in better times,—able to insist on the priority of family and church,when asked to work overtime, or to go on overseas trips, now find it imprudentand too ‘risky’ to insist on anything. We have our families to feed, and we arenever called to be rash and unreasonable in our decision-making. Whereas, once,it would have been easy enough to find another job if the present one requirestoo much sacrifices on our time; today, the option is no longer “viable.”Whereas, once, many Christian mothers, who had compelling reasons for workingoutside, were ready to turn homemakers as soon as the obstacles be removed;today, the thought of giving up the career is far from the mind for most.

The situation that confronts us today is a stark reminder to us that the caresof the world will, in many ways, affect our lives, including our walk with God.The Lord Jesus warns us of the potency this influence in His Parable ofthe Sower and the Soils when He says: “He also that received seedamong the thorns is he that heareth the word; and the care of this world, andthe deceitfulness of riches, choke the word, and he becometh unfruitful” (Mt13:22).

No doubt, the Lord is referring to false professors of faith. These willmanifest unfruitfulness even under the normal cares of the world coupled withthe deceitfulness of riches. But the fact remains that, since the care of theworld may occasion the manifestation of unregeneracy, it will also give rise tooccasion of temptations for the saints, and may be used of Satan to sift us aswheat (Lk 22:31).

To this end, I would recommend five biblical principles for our considerationand meditation as remedies against spiritual declension that may arise out ofthe cares resulting from the present economic downturn.

Principle #1:
Work Not to Amass Wealth

The first thing that we ought to be reminded of as we contemplate on how towalk circumspectly in this time of economic recession is that work is ordainedof God and should be used only for the purpose appointed by Him. What are thepurposes of work?

Firstly, it is for the maintenance of the society and the livingenvironment of man in this life. Even before the Fall, Adam was appointed byGod to dress and keep the Garden of Eden (Gen 2:15). We may infer, by extensionand experience, that without work, it would be impossible for man to liveorderly in the society. For this reason, every one of us is given a calling.Adam was called to be a gardener. His sons, Abel and Cain, were shepherd andfarmer respectively. The Lord Jesus served as a carpenter with his adoptivefather, until He begun his public ministry. The Apostle Paul was called to be atentmaker and a missionary.

Secondly, it is to provide man with a means of livelihood in any societymore complex than life in the Garden of Eden, when man could have lived off theland. The Apostle Paul reminds us: “if any would not work, neither should heeat” (2 Thes 3:10). Elsewhere he says: “Let him that stole steal no more: butrather let him labour, working with his hands the thing which is good, that hemay have to give to him that needeth” (Eph 4:28). Naturally, this means thatwork also provide for the needs of him who works.

Conversely, we must remember that work is not ordained for the purpose ofamassing wealth. It is not wrong to be rich if the Lord should bless. But wemust remember the warning of the Apostle Paul:

And having food and raiment let us betherewith content. But they that will be rich fall into temptation and a snare,and into many foolish and hurtful lusts, which drown men in destruction andperdition. For the love of money is the root of all evil: which while somecoveted after, they have erred from the faith, and pierced themselves throughwith many sorrows (1 Tim 6:8–10).

A Christian who bears this principle carefully in mind would not become overtlydistraught should it be necessary for a short period of time to have to live onsavings accumulated over the years. What is the purpose of savings but so as toprovide in the time when we have insufficient to live comfortably (cf. Prov6:6–8).

Principle #2:
Manage Your Wealth Wisely

Although work is not for the purpose of amassing wealth, it is not wrong tomanage wisely the wealth that God may, by His providence, bestow upon us. Thefact that God approves of our managing our wealth can be seen in many parts ofScripture. In the Lord’s Parable of the Talents, the two- andfive-talent slaves were commended for their using their master’s money wiselyso as to make more talents, whereas the one-talent man was condemned for hidingthe talent and returning it to his master without any profit. Note carefullythe master’s words of condemnation:

Thou wicked and slothful servant,…Thou oughtest… to have put my money to the exchangers, and then at my coming Ishould have received mine own with usury (Mt 25:26–27).

Of course, this is a parable that is designed to teach concerning fruitfulnessin the Kingdom of God, rather than on themanagement of funds (although it is true that we ought to consider ourselves astrustees of the Lord’s money as the slaves were trustees of the master’smoney). But we may see from the parable, the Lord’s tacit approval for managingwell the wealth that God assigns to us. So too in the book of Proverbs, we seethe virtuous woman managing well the extra funds that she has by buying andcultivating a field (Prov 31:16). In fact, it is instructive to note that the Westminster divinesactually considered that the Eighth Commandment requires “the lawful procuringand furthering the wealth and outward estate of ourselves and others” (WSC 74).

It is therefore no sin for the Christian to invest his savings in some ways soas to further his outward estate, so that when times are bad, he and his familymay have something to fall back on. In the same way, I do not think that it iswrong for Christians to buy insurance policies, or to invest in, say, anapartment, although he has to pay for it by instalments over a number of years.Neither do I think it is wrong for a Christian in Singapore, for example, to sell hispresent house and buy another, which he would pay by his monthly CPFcontributions, in order to re-order his outward estate as part of themanagement of his wealth.

Naturally, in saying that it is not wrong for a Christian to manage his wealth,we must bear in mind that wealth management must not be done out of covetousness.“The love of money is the root of all evil,” says the Apostle Paul (1 Tim6:10), whereas “godliness with contentment is great gain” (1 Tim 6:6). In asimilar vein, our Shorter Catechism wisely notes that the Tenth Commandmentrequires “full contentment with our own condition” (WSC 80).

Let me put it this way: investments for the sake of savings and prudentialwealth management are legitimate for the Christian; but speculativeinvestments, which are entered in despite high risks only because there is thepossibility of great gain, should not be engaged by believers. In the same way,drastic re-ordering of our outward estate should only be carried out when themotivating factor is not avariciousness, and when there is little risk ofjumping, as it were, from the frying pan into the fire.

Note that we provide this principle not for the purpose of financial advice toanyone, but merely to correct the common misconception that investment andwealth management is wrong and that Christians may only legitimately earn aliving by regular employments. During these times of recession, some of us mayhave to think carefully and seek advice from godly and experienced brethrenabout the management of our outward estate so that we be not caught insituations of dire want that may affect our Christian walk in some ways.

Principle #3:
Be Slow to Compromise

As we indicated in our introduction, during such times of economic depression,many of us will tend to be quick to excuse ourselves for compromises. Most ofus would by now know that the Christian must give priority to his family overhis career (see PCC Bulletin, vol. 2,no. 5, dated 29 July 2001). However, many of us will be tempted atthis time to compromise the principle and be quick to excuse ourselves as tothe rightness of our compromises.

Well, I do not think that all compromises are wrong. There is a place, Ibelieve, for purposeful and compelling compromises even in the Christian life.I believe that all compromises are sin against God. But the need and legitimacyof compromise often arise when sticking to our principles may result in a worstsin against God. Thus the Pilgrim Fathers compromised the Eighth Commandmentwhen they stole (or perhaps we should say: borrow from) the native Indian’scache of corn in order to fulfil the demand of the Sixth Commandment, topreserve life through the harsh winter.

Now, at such difficult times, especially, it is necessary for believers to beas charitable to one another: to deal with ourselves with greater strictnesswhile dealing with others with gracious laxity and charity. Thus we should notbe quick to judge when someone is absent frequently at the means of grace. Weshould rather be concerned and to pray for the brother. However, each of usshould be reminded that toleration without purpose embraces that which istolerated so that whenever we are tempted to compromise on anything, inwhatever circumstances, we will think very carefully and prayerfully beforegiving in.

Your employer may, during this period of economic recession, require you towork much longer hours every day because he cannot afford to employ anotherworker. Should you compromise when you know that your family life would beadversely affected and you would be neglecting your duty to instruct yourchildren and to bring them up in the fear and nurture of the Lord? Or, youremployer may require you to work every Lord’s Day because that is the day thatmost customers will patronise the shop you work in. You will lose your job ifyou do not compromise, and because of your specialised training it will bedifficult to look for another job. Will you compromise? Or, your employer mayrequire you to be posted to an overseas branch, with the implicit threat thatif you do not go, you would be asked to leave the company. You know that thereis no sound church to worship in where you are being sent to, or you know thatyour family would be separated because your wife is unable to travel because ofsome illness. Should you compromise?

Beloved, think very carefully if you are tempted to make compromises likethese. Do not be swayed to make a quick decision to compromise simply becausewe fear losing favour with our employers in this present economic circumstance.There is, of course, a difference between “have to” and “want to.” But rememberthat whatever the situation may be, all compromises are sin, and unless we areconvinced that if we do not compromise, we would commit a greater sin, weshould refrain from compromising, and rather learn to trust the Lord for Hisprovision.

But should you be convinced that you need to compromise, I would urge that youset clear limits in terms of how long and how much to compromise. As childrenof God, we must never allow our Christian life to be dictated by situations andcircumstances in our lives. We should rather prayerfully seek to obey the Lordin all circumstances. We can do all things through Christ who strengthens us(Phil 4:13).

Principle #4:
Worry Not About Tomorrow

Lost of job has already become a reality for some of us, and job-lost loomsover the heads of more than a few of us. Tough times are ahead for many of us.And so many of us are apprehensive of what the future holds. But do we reallyneed to worry?

Thanks be to God, we do not need to worry! The Lord Jesus Christ, afterreminding us that God knows all our material needs even before we ask (Mt6:25–32), exhorts us:

But seek ye first the kingdom ofGod, and his righteousness; and all these things shall be added unto you. Taketherefore no thought for the morrow: for the morrow shall take thought for thethings of itself. Sufficient unto the day is the evil thereof (Mt 6:33–34).

Notice how this command of the Lord is also an exhortation against compromise,for here we are taught to give great priority to the cultivation of obedienceto God and of godly righteousness. As children of God, we ought always to makeour decisions with faith in the Lord that He will bring all things to pass forthe good of them that fear and love Him (cf. Rom 8:28). But a corollary to thattrust is that we should not therefore worry about tomorrow. Tomorrow is in thehands of our sovereign God. We must never worry nor boast about tomorrow (Jas 4:13–16).To worry is to distrust God; to boast would be to deny His sovereignprerogative.

Rather than worrying or boasting, we should cast our anxieties upon the Lordbecause He cares for us (1 Pet 5:7). What this means in practice is that weshould refrain from making any panic decisions. Rather, as tomorrow is in God’shand, and He has chosen not to reveal to us about tomorrow, we should make alldecisions based on what God has already revealed by His Word and by Hisprovidence rather than worry about the consequences of obedience. RememberDeuteronomy 29:29! Listen to the wise counsel of Solomon:

Trust in the LORD with all thineheart; and lean not unto thine own understanding. In all thy ways acknowledgehim, and he shall direct thy paths. Be not wise in thine own eyes: fear theLORD, and depart from evil (Prov 3:5–7).

When times are difficult, let us call to mind again all the promises of Godconcerning His love, care and providence; and let us especially remember allsuch exhortations of the Scriptures to trust and obey the Lord, that we be nottempted to act in the flesh and so to sin against God.

And let us take comfort that the Lord cares. He not only cares but understandsall the trials we are going through. He was tempted at all points like as weare and yet without sin (Heb 4:15); and He is seated at the right hand of thethrone of God interceding on our behalf as our Advocate and Great High Priest(Heb 2:17–18; 7:25; 1 Jn 2:1), even as Satan seeks to sift us as wheat.

Let us therefore confidently resort to Him and “come boldly unto the throne ofgrace, that we may obtain mercy, and find grace to help in time of need” (Heb4:16). “The eyes of the LORD are upon the righteous, and his ears are open untotheir cry” (Ps 34:15).

Principle #5:
Bear One Another’s Burdens

In every economic situation affecting the general populace of a nation, noteveryone will be affected severely. The same is the case with the members ofthe church. Not everyone of us would be affected. As such, it would behove thechurch, corporately and individually, to help those members who areparticularly in need: “Look not every man on his own things, but every man alsoon the things of others” (Phil 2:4).

This means that, as a church, we should be constant in prayer for our brethrenin need. When one member in the church suffers, all the rest of the members inthe church should suffer along with him and her, grieving and praying together(cf. 1 Cor 12:26). But that should not be all. The Apostle John teaches us thatwe must love not just in word, but in deed and in truth (1 Jn 3:18). And notonly so, but the Apostle Paul actually teaches us to share with one anothermaterially, for he says: “Let him that stole steal no more: but rather let himlabour, working with his hands the thing which is good, that he may have togive to him that needeth” (Eph 4:28). It is a mark of a true believer that Henot only respects the property of other, but cares enough about others to sharehis wealth with those in need.

The Diaconate of the church should always be on a look out for members of thechurch who may need material helps, and be quick and generous in renderinghelps. But as individual members of the church, each of us must also be quickto sense the needs of our brethren and to attempt to alleviate theirdifficulties as much as we can. I believe that the church would have veeredaway from the apostolic ideal if the needy members of the church are driven bypoverty to seek financial help elsewhere while the rest of the assembly are enjoyingrelative wealth.

Of course, for the church to exercise love and help one to another will requirea certain level of love and trust between members so that those who are in needfor any reason does not feel embarrassed to share their need with fellow brethrenor with the Diaconate of the church. Yes, it is proper that one’s own familyand relatives should be first to know and to provide (1 Tim 5:8), but we mustnot forget that the Apostle Paul speaks of this responsibility to help only inthe case of believing relatives. How else could the phrase “he hath denied thefaith, and is worst than an infidel” (1 Tim 5:8b) be interpreted? I believethat where one’s family is yet in unbelief, there is a sense in which thechurch, as a family, would have the primary responsibility to provide help,care and comfort. Let us therefore not feel shy or embarrassed to share ourneeds one with another. A burden shared with another is halved. A burden sharedwith the church can be translated to joy as the church experiences the joy ofgiving and of loving one another as the disciples of Christ.

Conclusion

The “care of this world” is never so acute for many of us, as during such atime as this. As believers, then, we must be especially concerned to walkcircumspectly as well as to uphold one another in prayer and encouragementuntil the present difficulties blow over. May the Lord grant that the presentcrisis turn out for the good of each one of us individually and as a churchcorporately, as we seek to apply the biblical principles outlined above.

—J.J. Lim