I am a Christian in debt. What should I do?

"A. B." You ask, "Is it right for Christians who are in debt to give money for benevolent purposes?" Most assuredly not. We must be just before we are generous. If I am in debt, I have no right to give money in charity. Were I to do so, there would at least be, as another has said, a measure of honesty in my writing on the back of whatever I bestow, these words, "Borrowed from my creditors without their consent." But, dear friend, we should go very much further than this. We believe that, as a rule, Christians should not go in debt at all. "Owe no man anything" is a precept so plain, that the wayfaring man, though a fool, need not err therein. We do not here enter upon the question of how far persons engaged in trade can carry out this holy and happy rule. There are certain terms upon which the manufacturer sells to the warehouseman, and the warehouseman sells to the shopkeeper, such, for instance, as, "Cash in a month," or the like, and so long as these terms are observed, it may be questioned how far one is actually in debt. We believe that it would be far safer and better, in every way, for persons in trade, to pay cash, and take the discount. And, unquestionably, a man is in debt, if his stock in trade and the debts due to him are not amply sufficient to meet all liabilities. It is a poor, hollow, worthless, unprincipled thing for a man to traffic with fictitious capital, to live by a system of "kite-flying," to be making a show at his creditor's expense. We fear there is a deplorable amount of this sort of thing even amongst those who occupy the very highest platform of profession. As to persons living in private life, there is no excuse whatever for their going into debt. What right have I, before God or man, to wear a coat or a hat not paid for? What right have I to order a ton of coals, a pound of tea, or a joint of meat, if I have not the money to pay for it. It may be said, what are we to do? The answer is plain to an upright mind and a tender conscience, we are to do without rather than go in debt. It is infinitely better, happier, and holier to sit down to a crust of bread and a cup of water paid for, than to roast meat for which you are in debt. But, alas! dear friend, there is a sad lack of conscience and sound principle as to this important question. People go on, from week to week, taking their places at the Lord's Table, making the highest profession, talking of high and holy principles, and all the while they are over head and ears in debt, living far beyond their income, taking food and raiment on credit from any one who will trust them, and knowing in their hearts that they have no reasonable prospect of being able to pay. Surely this is most grievous and dishonouring. Indeed, we do not hesitate to pronounce it practical unrighteousness, and we most solemnly warn the Christian reader against all such loose and unprincipled conduct. We have seen a great deal of it latterly, and we can only regard it as one of the many bitter fruits of the spirit of Antinomianism so rife at the present moment. Oh for a tender conscience and an upright mind!

"P." We most fully sympathize with you in your feelings as to professing Christians going in debt. We consider it perfectly shocking. We have long felt that a Christian who owes money has no right, in the sight of God or man, to show hospitality, to give a penny in charity, or to purchase a penny tract. We look upon it as positive unrighteousness. We have refused to dine with a person in debt, and told him plainly our reason, and that he had no right to ask any one to dine, so long as he was in debt. The utter want of conscience on this subject is really dreadful. It must sadly grieve the Spirit of God, and bring in leanness, barrenness, and deadness of soul. We do not believe that the word of Christ can be dwelling in a person who has no conscience as to debt, and we should feel called upon to mark such a person, and have no company with him. We are disposed to think that faithful personal discipline, in all such cases, would have a good effect. As to persons who have failed in business, and compounded with their creditors, we consider them morally bound to the full amount of their liabilities; and they are in debt until that amount is paid. No legal exemption could ever release a really upright person from the righteous obligation of paying what he owes. We feel called upon to write strongly on this subject, because of the sad laxity which obtains amongst professors with respect to it. All we want is, to see some exercise of conscience — some measure of effort, however feeble, to get out of an utterly false position. A man may find himself unavoidably plunged in debt in fifty ways; but if he has an upright mind and a healthfully exercised conscience, he will use every effort, he will curtail his expenses within the narrowest circle possible, he will deny himself in every way, in order to pay off the debt, even by a shilling a week. May the Lord give us to look at this great practical question with that amount of seriousness which it demands! We fear the cause of Christ is sadly damaged, and the testimony of professing Christians marred, through lack of sensibility and right-mindedness as to going into, and living in, debt. Oh for a tender conscience!

We take Romans 13:8 in its plain, broad sense. We believe it teaches us to owe no man anything. Would to God it were more fully carried out! It is painful beyond expression to see the sad lack of conscience among professors as to the question of debt. We would solemnly call upon all who are in the habit of going in debt, to judge themselves in this matter and get out of a false position at once. It is better far to sit down to a dry crust and to wear a shabby coat, than live well and dress well at our neighbor's expense. We regard it as positive unrighteousness. Oh! for an upright mind!

The first grand business of a person in debt is to get out of it. We must be just before we are generous. Back

Remember, dear brother, that it is dangerous to be raised all at once into a pulpit. It is not that I do not believe it to be the will of God, but you know that when St. Paul had been caught up, even into heaven, from the work of God, that would have been a snare to him, because of his flesh, but God is faithful to keep us. Man's acceptation is not God's approbation, although God can give it us to favour the propagation of the truth; but if we stop at the result, we are at a distance from the source, and that becomes a snare to wither up our soul, instead of a means to lead us to those upon whom we should pour out His riches. I believe that God has in His mercy allowed you to be tested, that you may know how little and feeble you are, before introducing you to the work. As for - , although I hope it will never lose its attractions in your eyes, if God give you for a time work to do elsewhere, and that His will is clear to you, you ought to entrust these dear souls to Him who alone can - whether you are absent or present - feed and nourish them. No one will go further, I hope, than their faith will lead them. If they make progress in your absence, it will be a lesson, often very necessary, that God can act without us, but up to the present no one has visited them. … As to your debts, it is clear you ought to pay them, and a minister of the gospel ought not to suffer the reproach that he is going to work, or rather, according to them, to lead an idle life, instead of paying his debts. I shall be very glad to help you in carrying out this duty, but until I return to England I should hardly be able to do so.

Verses 8-10 are pregnant with weighty exhortation. The injunctive prohibition with which the passage opens, passes presently into an affirmative precept of yet deeper and wider range. We are not to remain debtors to any man. We are to own still an unpaid debt of love. With respect to the first of these, I only remark here that there is no just argument to be drawn from this passage against a Christian's borrowing money, or anything else, on the free consent of the other party. The question is not about borrowing, but paying. If a thing be due, it is to be at once paid. But a loan, of course, is not due, until the set time of payment has arrived. A heedless borrowing, with no present prospect of restitution at the appointed time, is a breach beforehand of this express command. Christians do well to weigh carefully this counsel. No small dishonour has been cast on the precious name of Christ from the neglect of this. Faith never oversteps the bounds of right. But there is a burden of debt from which the Christian has neither the ability nor the desire to be free. He is bound in a firm bond to the perpetual love of the brethren, for the Lord's sake. His real creditor is the Lord Himself. His sheep are the appointed receivers of His due (John 21:15-17). It is the new commandment, addressed to the children of the true and perfect Light (1 John 2:8-10).

"Owe no man anything, but to love one another, for he that loveth another hath fulfilled the law." The first sentence does not mean that it is wrong to borrow money. The question is about paying. If a debt is due it should be paid exactly on time. Borrowing money in a reckless way, without any prospect of returning the amount, is sinful, and often great dishonor has been brought upon the name of our Lord on account of it. But there is another debt which always remains. The Christian owes the debt of love to all. And this love is the fulfilling of the law. Love does not work ill to his neighbor. The natural man may claim that he keeps the sum of the other commandments, "Thou shalt love thy neighbor as thyself," but he cannot do it. Only one who is born again, in whose heart there is love, has the power to do this.

Chapter 13:8. “Owe no man anything.” These few words are very comprehensive. Not merely debts when due, but to seek to pay all demands as soon as due. To do this, a Christian should always seek to live below his income, and do his business within his means. This may require much diligence and self-denial, but what misery will he avoid. These words, then, are important, when applied as to income and expenditure. And also, whatever kindness may be shown us, let us seek to return it with large interest. “Owe no man anything, unless to love one another” (New Translation). Ah, that is a debt never fully paid, for it is to love one another as He has loved us.

Verses 8, 9, 10 give us, not simply authorities, but what is due to all men. “Owe no man anything, but to love one another.” This is a debt that can never be fully paid up. Paul's knowledge of the gospel and his love for men made him “debtor both to the Greeks, and to the barbarians, both to the wise, and to the unwise,” and this is the case, in whatever measure, of all saints. But it is very clear that debts in temporal things are to be avoided. “The borrower is servant to the lender” is a truth to be well considered.

As to these the Scripture is very emphatic; we must provide things honest in the sight of all men; we are to owe no man anything save to love one another (Rom. 12:17, Rom. 13:8), or, as the saying is, "we must be just before we are generous." This is most important; we cannot give while just claims on us are not settled.

So in helping God's saints who have got into actual debt through their folly, I believe the way is not to help them without sincere repentance on their part, and a resolve to walk in the ways of the word in regard to those things, which says, Owe no man anything, but to love one another. (Rom. 13:8.) If I help a saint, for instance, encouraging him thereby to set up in business without capital to carry it out; I am only encouraging him in a path of dishonour to the Lord, in which the Lord can by no means go with me. Under the government of God I believe the principle is true as set forth in Psalm 37:25: "I have been young and now am old, and yet saw I never the righteous forsaken nor his seed begging their bread." God has promised food and raiment to His children (Matt. 6:24-34), with the caution, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. The words, "Are ye not much better than the fowls? How much more shall he not clothe you, oh ye of little faith?" come in with unmistakable truth to faith wherever it is. Again, Your heavenly Father knoweth that ye have need of all these things. See also Luke 12:22-31. Again, Let your conversation be without covetousness, and be content with such things as you have, for He hath said, I will never leave thee nor forsake thee, so that we can boldly say, The Lord is my helper, I will not fear what man can do unto me. (Heb. 13:5-6.) All these sure promises ought to give confidence to the saints in the care of the Father, and prevent then from ever getting into debt, like other men. And indeed how can I give to others if I am in debt myself? I am then giving what is not my own, a terribly solemn thing when it is professedly done in the name of the Lord: I am taking what ought to be in another man's pocket, and giving it to the Lord. Is not this hypocrisy?

But lastly the question comes in, How much are we to give to the Lord? Now, dear reader, this question would never come in, if you understood that you and all yours are entirely bought for the Lord. Israel's men, women, and children, and cattle, were all for Jehovah. All had to come out of Egypt. Moses would not hear of the compromise, that the men were to come out of Egypt, and the wives, children, and cattle to be left behind. Not a jot or tittle was to be left in Egypt or to be lavished on Egyptians. All was for Jehovah, and for the support of their families and other Israelites through the wilderness, but for nothing more. And so in a much higher sense all that the Christian possesses is the Lord's. The Lord says as to the principle of it in Luke 12:33, Sell that ye have and give alms; provide yourselves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. On the day of Pentecost all was given up, and laid down at the apostles' feet, to be distributed equally amongst all. Truly this did not go on in the later times of the church. But the principle surely remains, and so in 1 Timothy 6 the rich are exhorted to do good, to 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 of eternal life. And such principles as are shown in 2 Corinthians 9:8-11, and Ephesians 4:28, would surely be a check to saints who seek to get rich, as showing that the only purpose of labouring, and getting the blessings of God on it should be for the purpose of being an increased blessing to others, to abound in every good work, to have to give to him that needeth. As to usury, it was absolutely forbidden between Jewish brethren: to the stranger they might lend on interest, but not to their brethren. If they took a pledge it was to be restored before evening, lest their poor brother should cry to God and He would hear him for He was gracious. Dreadful is it to hear of brethren who boast of their high standing and privileges in a heavenly Christ, yet lowering themselves below the level of the righteous Jew in their walk, leading their poor brethren into sin, in the matter of buying farms or land, which they cannot pay for, and then exacting interest, notes, and all kinds of things afterwards, for the payment of it, thus becoming their oppressors. May the Lord lead His beloved saints to consider His principles in giving, and to abound individually in every good work!