What does the Bible say about consumerism?

You can increase your material wealth if you are constantly occupied with becoming richer. But you can also protect it by ignoring the needs of fellow believers and other people. The writers of the New Testament condemn both sharply.

The Lord's reply here is to be well noted. "Man," He says, "who made me a judge or a divider over you?" And He said to them, "Take heed, and beware of covetousness: for a man's life consists not in the abundance of the things which he possesses" (ver. 15). I believe that to be a most important, a most salutary word for us all. I mean it is a word we all need, and to which we should all pay heed, The Lord feels the value of it, and says, "Take heed, and beware of covetousness." And what is covetousness? Well, it is the desire to acquire what I have not got — the desire to gather and build up — to gather together round myself. You see it is the principle of the world. It is a danger for the Christian, also, and therefore the Lord says to His own, "Take heed, and beware of covetousness."

It is not the question merely of getting a thing wrongly. No, that is not the point. It is this. In the heart of man there is a sort of determination to acquire. Acquisitiveness belongs naturally to the human heart, which occupies itself with the things of time — the things of sense — the things of this life; and, concerning these things, the Lord says, "Take heed, and beware of covetousness: for a man's life consists not in the abundance of the things which he possesses."

Here the Lord presents the picture of an everyday reality. Covetousness implies no dishonesty, and is not even hard or sharp dealing, being no more than the desire of more: the very spring of modern effort, the motive of bettering himself commended to all from the mechanic to the millionaire. Thus the creature becomes the object, not God; and therefore is covetousness declared to be idolatry. It is man looking down, not up in dependence on God. The rich man was not content, but high-minded and trusted not in God but in the certainty of what is most uncertain. Rich in good works he was not, nor liberal in distributing, nor grateful for the abundance which he had, nor disposed to communicate. He aspired after greater things and planned for nothing but his own ease and enjoyment, as if he had a lease for ever. God was in none of his thoughts, but read them all. When the rich man called on his soul to be merry over the many goods laid up for many years, the summons came: "Fool, this night thy soul shall be required of thee."

However, my main object in this paper is to deal with Christian consciences. I ask the Christian reader, therefore, in plain terms, is it in keeping with Christ's doctrine, as set forth in the Gospel, for His disciples to lay up for themselves treasure on the earth? It would seem almost an absurdity to put such a question in the face of Luke 12 and parallel scriptures. "Lay not up for yourselves treasure on the earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal." This is plain enough, and only wants an honest conscience to apply it, in order to produce its proper results. It is directly contrary to the doctrine of the kingdom of God, and perfectly incompatible with true discipleship, to lay up "treasure," in any shape or form, "on the earth " In this, as in the matter of going to law, we have only to remember that we are in the kingdom of God, in order to know how we should act. The principles of that kingdom are eternal and binding upon every disciple of Christ.

It is impossible for the ungodly to lay hold on eternal life; but even true Christians may be hindered from so doing by the desire for present things. The pursuit of present possessions will very effectively prevent the enjoyment of the life that we have in Christ, so that the apostle says, “For we brought nothing into the world, and it is certain we can carry nothing out.” This being so, is it not foolish for a Christian to accumulate wealth in this world? Therefore we have the exhortation, “Having food and raiment let us be therewith content.” Even the poorest in most of the countries of the West have “food and raiment,” and there are opportunities to enjoy ease and luxury; but there is much less contentment and piety than formerly. Scientific invention has brought so much for the gratification of the flesh within the reach of those with money that there seems to be a greater desire for money on the part of most than ever before.

Verse 6 gives the precious positive side of this matter. If the two things are present, godliness and contentment, this is a great gain. Contentment alone could not be this, for it would then be that in which the flesh would glory; but godliness must come first, and be the root cause of contentment. Paul was himself a true example of this. Compare Philippians 4:11-13. If Christ is truly the Object of the soul, will this not produce a contented spirit? And it is a most pertinent reminder for us that in entering the world we had nothing, and in leaving it we shall take nothing. Why then grasp all that we can, as though it is this upon which we depend? How many are like the apostle Paul in this matter, honestly content with the simple necessities of life? This should be no small exercise to our souls, and specially in a civilization that today places great emphasis on material comforts and luxuries. How subtle a snare this becomes to any of us who may be attracted by it!

The deceit of riches is a universal danger — whether it is the aspiration after riches, perhaps in the mistaken expectation that they will make everything easier and enable us to do more for the Lord, or the tendency of earthly comforts to divert us from spiritual exercises. Wealth or the desire for it can take over our lives with the sad result that we become unfruitful for God. The Lord says, ‘The life is more than food, and the body than raiment’ (Luke 12:23). 1 Timothy 6:7 puts matters plainly, and in a manner which even unbelievers cannot deny: ‘we brought nothing into this world, and it is certain we can carry nothing out’. Paul never lost out, in anything which matters, by treating all of the earthly things which were once gain to him as loss (Phil. 3:7). If you want to enjoy the sort of life he did — to ‘gain Christ’ and to ‘know him, and the power of his resurrection, and the fellowship of his sufferings’ (vs. 8, 10) — let God’s Word speak to you — and continue to speak even after a meeting has concluded — and do not immediately re-engage in earthly thoughts, occupations or other distractions which may crowd out the good seed and hinder its growth.

Here it is the far more common class whose purpose it is to become rich. What does such a desire betray? Discontent with the calling in which one is called; distrust of God's will, goodness, and wisdom in His dealings with each; the same unbroken, unjudged thirst for the things after which the Gentiles seek. Does not our heavenly Father know what we have need of, and what He deems fitting for us? The word of our Lord is, "Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not dig through nor steal; for where thy treasure is, there will be also thy heart" (Matt. 6:19-21). Child of God, where is thy treasure? Is it Christ in heaven? If so, happy art thou! If it is wealth or distinction, the Lord warns, There also will be thy heart. What can be more false and beguiling than the fond fancy that prevails among many in direct contradiction of Christ, that, while the life is absorbed in the struggle for riches, the heart is not there but is true to Him! It is not for want of solemn admonition that a Christian can thus stray. The character, the state, is proved in what we are set on and live for from day to day. "If therefore thine eye be single, thy whole body will be bright." And if the whole body in one be found dark, is it not because the eye is evil? "If therefore the light that is in thee be darkness, how great the darkness!" (Matt. 6:23). So the Lord detected the source and motive, and exposed the blindness that results.

But how is it possible to lay up such treasures in heaven? In Matthew 19:21 the Lord Jesus says to the rich young man: 'If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven.' Similarly Paul is writing to Timothy: 'Charge them that are rich in this world, ... that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life' (1 Tim. 6:17-19). These scriptures contain a simple, unmistakable teaching. Everyone who wants to follow the Lord and does not consider his earthly possessions as 'treasure' but uses them according to God's will and to His honour in doing good with them is in this way gaining other and better treasures. He therefore does not become poorer but richer in the eyes of God!

“But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” Is this not to be a real, personal exercise and responsibility as before God? This is no demanding of the government that the poor should be relieved from public funds, while taking nothing from my own pocket; nor is it the founding of a benefit society to solicit the support of the world for the relief of the poor. The Lord give His people serious concern to see that their means are used for the blessing of others, and here it is specially the household of faith. If we ignore evident needs, is this an evidence of the love of God dwelling in us? To give where there is not need is of course a mistake; yet it is better to err on the side of kindness than on the side of greed and heartlessness.