Furthermore, Christianity defines the profit motive as a matter of vocation.  In keeping with their basic sociologies, capitalists emphasize enlightened selfishness and socialists a revolutionary selflessness but neither accurately expresses the true state of human nature nor do they provide sufficient motivation for working hard to earn wages, support one’s family and make sacrifices for others.  Again, this is something that can flow only from the belief in a Supreme Creator.  Since God created each of us we have inherent value (Psa 139:13) and work toward a goal that will stand firm when this finite, physical world returns back to the dust (Mat 6:19-21).  Because of this Christians neither work to please themselves, nor those around them but rather “work heartily,” “in singleness of heart, fearing the Lord…knowing that from the Lord ye shall receive the recompense of the inheritance” (Col 3:22-25; cf. Eph 6:5-8).  Only a reward such as this can turn a thief into a worker (Eph 4:28), a freeloader into a contributor (2Th 3:10) and a father into a provider (1Ti 6:10).  After all, if there is no God, one might as well “take thine ease, eat, drink” and “be merry” (Luk 12:19).

Fourthly, as is implied by the above points, contentment and not wealth is the goal of Christian economics.  To make this point quite clear, Paul wrote to Timothy that as soon as wealth becomes the goal one can no longer glorify God in what he does saying that “they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition” (1Ti 6:9).  Instead, our goal should be “godliness with contentment” (1Ti 6:6) knowing both “how to be abased” and “how to abound” that “in all things” we might reflect the character of Christ that strengthens us (Php 4:12-13).  Contentment is impossible, however, if we refuse to take the time to properly plan financially for the future (Luk 14:28-30), if we spend well outside of our means (Pro 22:7) and if we save nothing for the rainy days that are sure to come (Pro 21:20).

Finally, then, it necessarily follows that as Christians we should take the initiative to ensure a brighter future for those around us through the outworking of charity.  We do this by not unduly increasing the debts of others or ourselves (Pro 6:1-5), forgiving the debts of those who are debtors to us (Mat 6:12) and giving freely to those who have need.  “And the multitude of them that believed were of one heart and soul:  and not one of them said that aught of the things which he possessed was his own; but they had all things common….  For neither was there among them any that lacked:  for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them at the apostles' feet:  and distribution was made unto each, according as any one had need” (Act 4:32-35).  This is not socialism; this is Christians seizing the opportunity to “work that which is good toward all men, and especially toward them that are of the household of the faith” (Gal 6:10).

Christian economics then is neither capitalism nor socialism; nor does it support one over the other.  Instead, it transcends manmade theories through its reliance on Jehovah as our Creator and God.  Upon this sure foundation He builds the walls of stewardship, vocation, contentment and charity in which works we remain active so that on that Day we might find ourselves in His good favor.  For, “Blessed is that servant, whom his lord when he cometh shall find so doing.  Of a truth I say unto you, that he will set him over all that he hath” (Luk 12:43-44).

For further reading see David A. Noebel, “Biblical Christian Economics,” in Understanding the Times (Eugene, Oregon: Harvest House Publishers, 1991) pp. 693-717.