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The market is where people use their scarce resources—time, land, commodities, and money—to make themselves useful in the service of others. While this requires some guesswork, this process will eventually lead to reward or failure. This is the profit and loss system at work, and it is a very effective way to know if the choices we make with our time and money are wise. Nobody wants to waste their time, money, or other resources on something that doesn’t reward us, or “pay us back,” in some manner.

Profits are a signal that the scarce resources we put to use were of value to others, while losses signal misallocation of scarce resources and encourage us to redirect them toward better uses. Even if someone believes there are things worth doing that sustain losses (e.g. collecting stamps or helping refugees), it cannot be overlooked that it took profits in the past to fund those efforts that are sustaining losses.

Additionally, this profit and loss system tends to steer individuals in an economy toward innovation and efficiency, allowing the accumulation of profits to be stored for future use. This is called capital formation, and it is a key component for both sustainable charity and for further job creation that enables savings and investment, which drive productivity. When many market actors are doing this peacefully, we can say that the market is cooperating toward human flourishing.

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In addition to the moral temptations that money can present, there is a strong relationship between justice and money. When covetousness and the love of money leads a person to steal from or defraud others, those dishonest acts are not merely sinful. They also violate the rights of those other people. There are also many cases where a person may improperly damage the property of another person. These problems were present in ancient times just like they are present today. That is why God gave clear directions to the ancient Israelites in the Torah about how to go about addressing acts of injustice. Often, money played an important role in the divine prescription for righting wrongs.

Personal injuries resulting from either intentional acts (Exod 21:19) or negligence (Exod 21:32–34) could sometimes be settled by payment of money damages. When a person was caught stealing livestock, the thief who still had the stolen livestock in his possession was required to pay two-fold (Exod 22:3). The trespasser who allowed his animals to devour another’s field had to pay with the proceeds from his own field (Exod 22:4). Negligent damage to a neighbor’s crops (Exod 22:5) or failure to protect entrusted livestock (Exod 22:9) both required compensation. People guilty of embezzlement, other forms of theft, or any sort of fraud were required to return their ill-gotten gains and to pay an additional amount of money restitution (Lev 6:1–5), in addition to bringing certain designated sin sacrifices to the priest (Lev 6:6–7).

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Bible references to money, wealth, and possessions are numerous, starting with God’s instructions to Abraham on the occasion of their landmark covenant (Gen 17:12–13). The Bible discusses many practical and beneficial uses for money: the purchase of land (Gen 23:9-13, 33:19), livestock (Ezra 7:17), and food commodities (Gen 47:14), the payment of wages (Exod 2:9) and civil damages (Exod 21:34), and even as a means for rebuilding the Temple of the Lord (2 Kgs 12:9–11, Ezra 3:7).

However, sin has infected all aspects of life in a fallen world, including our relationship with money. Both the Old Testament and New Testament are full of warnings against temptations related to money. People are tempted to steal money entrusted to them (Exod 22:7). We are tempted to withhold timely payment of it to our employees (Jer 22:13). We are tempted to use money to satisfy our fleshly lusts (Deut 23:18). We are tempted by bribes (Prov 17:23, Mic 3:11).

All of these misuses of money are rooted in the love of money (1 Tim 6:10), a sinful heart attitude that comes from discontentment with what God has provided (Heb 13:5). Christians need not reject the practical and beneficial uses of money. Indeed, we should be trustworthy in our handling of money (Luke 16:11) and good stewards of all that is entrusted to us (Matt 25:14–30). But all believers must always be wary about putting our trust in money or other forms of material wealth (Matt 6:19–21). We should instead emulate the widow who dramatically demonstrated a confidence in God rather than in money (Mark 12:41–44).

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The Bible speaks often of seeking and applying wisdom to our daily lives, whether in the home, in our work, or in the public square. Jesus taught his disciples to demonstrate a life of obedience, and used economic metaphors like “estimating the cost” (Luke 14:28) and “bearing fruit” (John 15:8). Because our lives are constrained by the realities of scarcity, an economic way of thinking will help us yield better fruit and live wisely in obedience to God.

At home and in our work, our appreciation of human dignity and cooperation will deepen as we gain a better understanding of economics. This helps us understand our own contribution to the world around us, and how it connects to meeting the needs of others. This can have a powerful compounding impact when more of us see our work (and the work of others) as meaningful service to the glory of God.

In the public square, our good intentions will be held in check by a sharpening of our thinking about trade-offs and unintended consequences. It can enhance our witness by aligning our compassion and sense of justice with effectiveness. It can help guide our actions to productive service and reinforce themes like honesty, justice, and love of neighbor. In short, it can prevent us from acting naively in ways that work against human flourishing.