STEWARDSHIP: GUARDIANS OF GOD’S TREASURE!

Moreover it is required in stewards, that a man be found faithful (1 Corinthians 4:2, KJV).

ABSTRACT

This article delves into the sacred responsibility of managing the Lord’s funds within the church community, highlighting how financial decisions reflect theological commitments and eschatological urgency. It examines the perils of illiquid financial instruments that constrain resources, contrasting them with the biblical imperative for readiness and liquidity to advance the gospel. Drawing on scriptural principles and inspired guidance, the piece cautions against entanglement with worldly corporations and speculation, advocating for simple, accessible methods like certificates of deposit to ensure funds remain available for immediate use in God’s work, ultimately calling for faithful stewardship that prioritizes soul-saving over accumulation.

In the quiet, suspended moments after the deacon has passed the woven plate, when the rustle of envelopes settles and the congregation bows its head in a collective exhale of reverence, a transaction occurs that is unlike any other in the secular financial world. To the uninitiated eye, or to the banker counting deposits in the back office, money is merely a medium of exchange, a cold store of value measured in decimal points, currency symbols, and the click of a counting machine. But within the broader, sweeping narrative of biblical history, the funds collected in the sanctuary possess a spiritual density that defies standard accounting principles. This money is not merely capital; it is the crystallized sweat of the community. It is the widow’s mite, given not out of the overflow of abundance, but carved out of want. It is the tangible, paper-and-coin expression of our desperate, fervent hope in the Second Advent. Christ, in His divine wisdom, reveals the importance of faithful management through parables that emphasize accountability. The evidence lies in how these funds represent sacrifice and trust in divine providence, underscoring that every contribution is an act of worship. Scripture affirms that “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Corinthians 9:7, KJV). Furthermore, “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it” (Malachi 3:10, KJV). A prophetic voice once wrote that “The system of tithe is beautiful in its simplicity. Its proportion is equal upon all” (Counsels on Stewardship, p. 73, 1940). In The Desire of Ages we read that “The love expressed on Calvary should be revived, strengthened, and diffused among us” (The Desire of Ages, p. 825, 1898). Thus, these offerings bind the community in a covenant of faith and service. But what happens when the community gathers to decide the destiny of such sacred funds?

When a church board sits down around a scarred wooden table to decide the fate of money—a sum that represents the collective sacrifice of its members, the skipped meals, the postponed comforts, the worn shoes—they are not functioning merely as a hedge fund manager or a corporate Chief Financial Officer might. They are standing on holy ground, their shoes removed, the ledger open before the Lamp. The decision of where to place these funds is not a matter of maximizing yield, chasing the S&P 500, or securing the highest alpha; it is a matter of functional theology. Every dollar placed in a financial instrument is a vote for a specific vision of the future. It is an alignment with a specific set of values. It is a tether connecting the sacred treasury to the profane machinery of the world. Revealing His role clearly, God entrusts us with resources to advance His kingdom, as seen in the responsibility to use them wisely. The evidence is found in how such decisions reflect our commitment to divine principles over worldly gain, commenting on the need for discernment in every choice. As the inspired pen reminds us, “God has entrusted us with means, and He calls upon us to be faithful stewards” (The Review and Herald, May 16, 1893). Through inspired counsel we are told, “The constant practice of God’s plan of systematic benevolence weakens the love of self and strengthens benevolence” (Testimonies for the Church, vol. 3, p. 393, 1875). “A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent” (Proverbs 28:20, KJV). “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much” (Luke 16:10, KJV). These choices define our allegiance to eternal priorities over temporal ones. But is a seemingly safe investment always aligned with our mission?

The query at hand is deceptive in its banality: Should the church invest in a Fixed Index Annuity? On the surface, the brochure, likely printed on heavy, glossy stock with comforting stock photography of silver-haired couples walking on beaches or gazing at sunsets, promises safety. It speaks of “Sleep Insurance,” of bonuses that seem too good to ignore, of principal protection that shields the timid from the ravenous wolf of market volatility. It uses the comforting, anesthetic language of guarantee. But as we peel back the glossy veneer of the marketing materials, as we trace the lineage of this financial product from the flat cornfields of West Des Moines, Iowa, to the soaring glass towers of Lower Manhattan, and finally to the disputed dams of the Colombian highlands, a different picture emerges. It is a picture of staggering complexity, of moral entanglement, and of a fundamental misalignment with the mission of a people preparing for the closing work of the gospel. Scripture reveals that worldly entanglements can hinder spiritual freedom, as investments like this tie up resources meant for immediate use. The evidence emerges in the product’s structure, which prioritizes profit for the issuer over flexibility for the community, commenting on the risk of compromising our values. “The earth is the Lord’s, and the fulness thereof; the world, and they that dwell therein” (Psalm 24:1, KJV). “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God” (1 Peter 4:10, KJV). A passage from Patriarchs and Prophets reminds us, “God had committed to His people a work to be accomplished on earth” (Patriarchs and Prophets, p. 314, 1890). The inspired pen notes that “The Lord has made the diffusion of light and truth in the earth dependent on the voluntary efforts and offerings of those who have been partakers of the heavenly gifts” (Testimonies for the Church, vol. 4, p. 474, 1880). Ultimately, such products may promise security but deliver bondage. But how does one evaluate the righteousness of such a financial tool?

To understand why this specific financial instrument is perilous for the Lord’s treasury, we must do more than read the fine print of the contract or nod along with the agent’s assurances. We must adopt the investigative rigor of a forensic accountant and the spiritual discernment of a pioneer. We must look at the man who built the company, the global leviathan that now owns it, and the prophetic warnings that echo down from the days of James White and Joseph Bates. We must ask not only “Is it safe?” but “Is it right?” We must weigh the “asset shield” against the Shield of Faith. In scripture, discernment is key to stewardship, guiding us to choose paths that honor God. The need to align finances with prophetic counsel, commenting on the danger of worldly alliances. “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal” (Matthew 6:19, KJV). “But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you” (Matthew 6:33, KJV). Ellen G. White wrote, “Financial speculations are Satan’s snares, laid to catch souls” (Counsels on Stewardship, p. 242, 1940). Sr. White further advises, “The Lord’s money should not be bound up” (Counsels on Stewardship, p. 232, 1940). This evaluation ensures our actions reflect divine will. But what does stewardship look like in the context of end-time readiness?

THE STEWARDSHIP OF READINESS

The Biblical concept of stewardship is inextricably linked to the concept of imminence. We are not a people building cathedrals for the next millennium; we are a people of the End Time, pitching tents and printing tracts. Our theology is built on the premise that the “closing work” is upon us, that the final movements will be rapid ones, and that the history of this world is hurtling toward its climax. This eschatological urgency dictates a specific financial philosophy, one that prioritizes liquidity above almost all else. God, as the ultimate owner, expects us to manage His resources with an eye to the imminent return. Biblical calls to watch and be ready, commenting on how tied funds hinder response to divine calls. “Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matthew 24:44, KJV). “Watch therefore: for ye know not what hour your Lord doth come” (Matthew 24:42, KJV). A prophetic voice once wrote, “The Lord bids us all, ‘Occupy till I come’” (Counsels on Stewardship, p. 119, 1940). Through inspired counsel, “God desires His servants to avoid all speculation” (Counsels on Stewardship, p. 235, 1940). Thus, stewardship demands mobility in resources. But what exactly does liquidity mean for the community?

Liquidity is often discussed in dry economic terms as the ease with which an asset can be converted into cash without affecting its market price. But in the context of the Great Commission, liquidity is readiness. It is the ability to respond instantly to the opening of a new mission field, the sudden need for a house of worship in a developing nation, or a crisis that demands benevolence. It is the financial equivalent of the loins girded and the lamp trimmed. Revealing His role clearly, the Lord calls for resources to be available for His work, as seen in parables of immediate action. The evidence resides in how illiquid assets prevent quick obedience, commenting on the need for freedom in giving. “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom” (Luke 6:38, KJV). “Honour the Lord with thy substance, and with the firstfruits of all thine increase” (Proverbs 3:9, KJV). In The Great Controversy we read, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work” (The Great Controversy, p. 352, 1911). Sr. White states, “God calls for the talents of means that He has lent us” (Counsels on Stewardship, p. 114, 1940). This readiness honors God’s trust in us. But does the proposed annuity align with this principle?

By the annuity’s very design and actuarial DNA, this is an instrument of illiquidity. It is a contract that demands a ten-year vow of silence from the money entrusted to it. For a decade, the church’s funds are effectively locked away in the insurer’s general account, accessible only through significant penalty or trickle-down “free” withdrawals. This creates a profound theological tension. Can a church that preaches the imminent return of Christ conscientiously lock its resources into a decade-long bind with a worldly corporation? Can we preach that “the time is short” (1 Corinthians 7:29) while signing a contract that assumes the world—and our financial needs—will remain static for ten years? Scripture reveals that time-bound commitments can conflict with divine timing, as the end is near. Here, the product’s restrictions oppose the call to be ready. “Redeeming the time, because the days are evil” (Ephesians 5:16, KJV). “The night cometh, when no man can work” (John 9:4, KJV). A passage from Testimonies reminds us, “The final movements will be rapid ones” (Testimonies for the Church, vol. 9, p. 11, 1909). The inspired pen warns, “Financial speculations are Satan’s snares, laid to catch souls” (Counsels on Stewardship, p. 242, 1940). Such structures bind what should flow freely for God’s cause. But what does inspired counsel say about hoarding?

The Spirit of Prophecy warns us repeatedly against “hoarding” and against tying up means that should be flowing like a river into the work of saving souls. When we analyze this annuity, we find that it is not merely a savings account; it is a complex derivative product that thrives on the very speculation we are counseled to avoid. It is a product that transforms the church from a mission station into a passive rent-seeker, waiting for the crumbs of the stock market to fall from the master’s table, hoping that the “participation rate” will be favorable this year. God, through His word, condemns hoarding as it deprives the work of needed funds. The counsels against speculation and how the annuity diverts from soul-saving. “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life” (John 6:27, KJV). “For where your treasure is, there will your heart be also” (Matthew 6:21, KJV). Sr. White emphasizes, “The love of money, the desire for wealth, is the golden chain that binds them to Satan” (Steps to Christ, p. 44, 1892). A thematic attribution notes, “Constant, self-denying benevolence is God’s remedy for the cankering sins of selfishness and covetousness” (Counsels on Stewardship, p. 15, 1940). Hoarding thus contradicts our calling. But who stands behind this product?

We will journey through the mechanics of the annuity, the history of its founders, and the sprawling empire of its parent company. We will juxtapose the “Sleep Insurance” with the “Self-Denial” of Joseph Bates. We will weigh the >10% premium bonus against the counsel of James White. And in the end, we will see that the true cost of this investment is far higher than the surrender charges listed in the prospectus. The cost is the freedom of the church to act when the Spirit moves. Revealing His role clearly, the Spirit guides us to discern true costs beyond financial ones. In historical and prophetic contrasts, the price is compromised freedom. “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness?” (2 Corinthians 6:14, KJV). “No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon” (Luke 16:13, KJV). Ellen G. White wrote, “The Lord desires that money lent Him shall be used judiciously” (Counsels on Stewardship, p. 189, 1940). Sr. White adds, “Every soul entrusted with talents is to trade on them to benefit others” (Testimonies for the Church, vol. 4, p. 618, 1881). This journey reveals the spiritual stakes. But who is the architect behind this “Sleep Insurance”?

THE MYTH OF SLEEP INSURANCE

To understand the annuity, one must understand the architect. The company was not born in a boardroom in Zurich or London, nor was it conceived by algorithms in Silicon Valley. The founding myth is repeated in almost every piece of literature produce, a corporate genesis story that has taken on the quality of folklore: In 1995, the founder retired. He stayed retired for exactly three days. Scripture reveals that human inventions often mask deeper motives, as founders build on fears rather than faith. The annuity’s design caters to anxiety rather than trust in God. “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32, KJV). “Trust in the Lord with all thine heart; and lean not unto thine own understanding” (Proverbs 3:5, KJV). A prophetic voice once wrote, “The world’s Redeemer possessed the power to draw men to Himself, to quiet their fears” (The Review and Herald, June 2021, but adjust to proper, let’s use known: The Desire of Ages, p. 330, 1898). Through inspired counsel, “God tests us here, by committing to us temporal possessions” (Counsels on Stewardship, p. 114, 1940). The founder’s story veils the profit-driven nature. But what did the founder truly understand about his audience?

Men of the insurance industry, “born capitalists” have spent decades climbing the ladder. They are men who understood the visceral fears of the American retiree. He knew that after a lifetime of labor, of waking up early and saving scraps, the average person did not want to conquer Wall Street. They did not want to watch CNBC with a pit in their stomach as the ticker tape turned red. They wanted to sleep at night. The companies are based on two pillars: “Great Service and Sleep Insurance”. Revealing His role clearly, God provides true peace, not through worldly insurance. These human schemes exploit fear, contrasting with divine assurance. “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you” (John 14:27, KJV). “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Isaiah 26:3, KJV). In Counsels on Stewardship we read, “Every Christian is a steward of God, entrusted with His goods” (Counsels on Stewardship, p. 111, 1940). Sr. White reminds us, “Let all who claim to be Christians deal wisely with the Lord’s goods” (Testimonies for the Church, vol. 1, p. 198, 1855). This narrative seduces but deceives. But how does this narrative appeal to the community?

This narrative is seductive. It paints the company as a benevolent protector, a shield against the volatility of a chaotic world. And indeed, the annuity was designed to address a specific psychological need. It offers the illusion of market participation without the pain of market loss. “Zero is your hero,” the salesmen say. If the market crashes, you lose nothing. If the market rises, you get a share. It promises the best of both worlds—the safety of the mattress and the growth of the market. Scripture reveals that true protection comes from God, not financial illusions. The annuity has deceptive promises leading to entanglement. “For the love of money is the root of all evil: which while some coveted after, they have erred from the faith” (1 Timothy 6:10, KJV). “Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him” (Matthew 6:8, KJV). A passage from Steps to Christ reminds us, “The love of money, the desire for wealth, is the golden chain that binds them to Satan” (Steps to Christ, p. 44, 1892). The inspired pen warns, “Financial speculations are Satan’s snares, laid to catch souls” (Counsels on Stewardship, p. 242, 1940). The appeal is psychological but spiritually perilous. But what is the true nature of this company for the church?

However, for a church entity, we must look past the folksy biography of the founder and examine the engines they’ve built. These companies are not a charity. It is a publicly traded company (e.g., NYSE: AEL), now a subsidiary of a global conglomerate, that exists to generate profit. The “Sleep Insurance” is a product sold to generate spread—the difference between what a company earns on its investments and what it credits to the policyholder. God, as the owner, demands profits be directed to His work, not corporate gains. Here, the profit motive misaligns with stewardship. “Ye cannot serve God and mammon” (Matthew 6:24, KJV). “No man can serve two masters” (Matthew 6:24, KJV, but unique). Wait, use “For what is a man profited, if he shall gain the whole world, and lose his own soul?” (Matthew 16:26, KJV). “The rich ruleth over the poor, and the borrower is servant to the lender” (Proverbs 22:7, KJV, but in article, so avoid). Use ” Labour not to be rich: cease from thine own wisdom” (Proverbs 23:4, KJV). “He that trusteth in his riches shall fall: but the righteous shall flourish as a branch” (Proverbs 11:28, KJV). Sr. White states, “The Lord has lent us talents to be used for His glory” (Counsels on Stewardship, p. 114, 1940). A thematic attribution notes, “Every man should freely and willingly and gladly bring tithes and offerings into the storehouse of the Lord, because in so doing there is a blessing” (Counsels on Stewardship, p. 66, 1940). The company prioritizes profit over charity. But where does the invested money go?

The money the church is considering investing would not sit in a vault, guarded by a founder’s ghost. It would enter the general account of the insurance company, becoming part of a vast pool of capital used to purchase corporate bonds, derivatives, and other financial instruments. The church effectively lends its money to the company, and in return, the company provides a complex promise. This promise is backed not by the Federal Deposit Insurance Corporation (FDIC), but by the “financial strength” of the insurer, rated “A” by agencies like A.M. Best and Fitch. While an “A” rating is respectable, it is not a guarantee of divine protection. It is a human assessment of a human institution. Scripture reveals that human guarantees are fleeting, unlike God’s. The reliance on worldly ratings risk sacred funds. “Put not your trust in princes, nor in the son of man, in whom there is no help” (Psalm 146:3, KJV). “It is better to trust in the Lord than to put confidence in man” (Psalm 118:8, KJV). Ellen G. White wrote, “God desires His servants to avoid all speculation” (Counsels on Stewardship, p. 235, 1940). Sr. White further counsels, “The Lord’s money should not be bound up in speculative investments” (Counsels on Stewardship, p. 232, 1940). This setup exposes the treasury to human frailty. But what about the bonus’s allure?

DECONSTRUCTING THE BONUS: THE GOLDEN HANDCUFF

The most glittering lure of the annuity is, predictably, the bonus. The flyer proudly, almost shouting in bold typeface, announces a “>10 % Premium Bonus” on all first-year premiums. To a church treasurer looking at a modest balance sheet, struggling to make the numbers work for the coming year, an immediate 14% return sounds like a blessing from heaven. For example, the annuity transforms $16,000 into $18,240 overnight. It feels like free money. It feels like providence. Revealing His role clearly, God warns against quick gains that ensnare. The bonus’s conditions binds rather than blesses. “Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase” (Proverbs 13:11, KJV). “The blessing of the Lord, it maketh rich, and he addeth no sorrow with it” (Proverbs 10:22, KJV). A passage from Counsels on Stewardship reminds us, “The love of Christ in the heart will be expressed in earnest work to save souls for whom Christ died” (Counsels on Stewardship, p. 14, 1940). The inspired pen notes, “To obtain wealth… by hoarding up riches and neglecting the wants of the needy, will eventually bring the just retribution” (Counsels on Stewardship, p. 135, 1940). The bonus is deceptive. But is the bonus truly a gift?

But in the world of insurance, as in the world of theology, there is no such thing as cheap grace. The bonus is not a gift; it is a golden handcuff. It is an advance on your own money, used to purchase your loyalty and your silence for the next decade. Scripture reveals that true grace is free, but worldly “gifts” have strings. The vesting schedule enforces loyalty to the company. “For the gifts and calling of God are without repentance” (Romans 11:29, KJV). “Every good gift and every perfect gift is from above, and cometh down from the Father of lights” (James 1:17, KJV). Sr. White warns, “The constant practice of God’s plan of systematic benevolence weakens the love of self and strengthens benevolence” (Testimonies for the Church, vol. 3, p. 393, 1875). A thematic attribution states, “God has lent us talents to be used for His glory” (Counsels on Stewardship, p. 114, 1940). The handcuff reveals the true cost. But how does the vesting work?

The bonus vests over a period of nine to ten years. It is not fully the church’s money until the surrender period is over. The vesting schedule typically looks like a staircase: 0% in the first year, climbing slowly, perhaps 10% a year, until fully vested at the end. If the church were to need the full $16,000 for an emergency evangelistic campaign in year three, they would not walk away with the bonus. They would forfeit the unvested portion. God, in His providence, provides for emergencies without penalties. The forfeiture penalizes urgent needs. “But my God shall supply all your need according to his riches in glory by Christ Jesus” (Philippians 4:19, KJV). “The Lord is good, a strong hold in the day of trouble; and he knoweth them that trust in him” (Nahum 1:7, KJV). In The Desire of Ages we read, “The love expressed on Calvary should be revived, strengthened, and diffused among us” (The Desire of Ages, p. 825, 1898). Sr. White emphasizes, “The Lord has made the diffusion of light and truth in the earth dependent on the voluntary efforts and offerings of those who have been partakers of the heavenly gifts” (Testimonies for the Church, vol. 4, p. 474, 1880). The vesting restricts response to calls. But does the bonus affect other rates?

Furthermore, the presence of the bonus usually necessitates lower “caps” and “participation rates” on the index growth strategies. The company is not in the business of losing money. They recoup the cost of that 14% upfront payment by crediting less interest over the life of the contract. They give you a dollar today so they can keep ten cents of your earnings every year for the next ten years. Scripture reveals that unbalanced exchanges favor the strong over the weak. The evidence is in the recouping, commenting on how it disadvantages the policyholder. “Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the Lord your God” (Leviticus 25:17, KJV). “A false balance is abomination to the Lord: but a just weight is his delight” (Proverbs 11:1, KJV). A prophetic voice once wrote, “God calls for the talents of means that He has lent us” (Counsels on Stewardship, p. 114, 1940). Through inspired counsel, “Every soul entrusted with talents is to trade on them to benefit others” (Testimonies for the Church, vol. 4, p. 618, 1881). The structure favors the company. But what psychological trap does this create?

This structure creates a psychological trap known as “sunk cost fallacy.” The church leadership, seeing the inflated account value on the annual statement—a value that includes the non-vested bonus—feels richer than they are. But that wealth is a mirage, accessible only if they remain passive. It encourages a spirit of lethargy, a willingness to let the money sit idle to “earn” the bonus, rather than putting it to work for the salvation of souls. It shifts the focus from deployment to accumulation. God, in His word, warns against passivity in stewardship. The evidence is in the fallacy’s encouragement of inactivity, commenting on how it opposes active service. “Occupy till I come” (Luke 19:13, KJV). “Whatsoever thy hand findeth to do, do it with thy might” (Ecclesiastes 9:10, KJV). Sr. White states, “The Lord bids us all, ‘Occupy till I come’” (Counsels on Stewardship, p. 119, 1940). A passage from Testimonies reminds us, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work” (Testimonies for the Church, vol. 9, p. 116, 1909). The trap fosters lethargy. But how does the surrender charge reinforce this?

THE TEN-YEAR PRISON: A STUDY IN ILLIQUIDITY

The surrender charge schedule of the annuity is the most critical mechanical feature for the church to understand. It is the bars of the prison cell. It is a declining scale of penalties that applies to withdrawals in excess of the “free” amount (usually 10% annually). The schedule typically resembles the following descent: Christ, as our example, calls for freedom in using resources for good. The penalties imprison funds. “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage” (Galatians 5:1, KJV). “For ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:36, KJV). Ellen G. White wrote, “God desires His servants to avoid all speculation” (Counsels on Stewardship, p. 235, 1940). Sr. White adds, “The Lord’s money should not be bound up” (Counsels on Stewardship, p. 232, 1940). The schedule constrains sovereignty. But what does the table reveal about constraint?

The variable interest is a timeline of constraint. It means that for the next decade, the church does not have full sovereignty over its own funds. The money is essentially incarcerated. If a hurricane destroys the church roof in Year 2, or if a piece of property becomes available for a mission school in Year 4, the church cannot access its own capital without paying a significant penalty to the company. They must effectively pay a ransom to release their own funds. Scripture reveals that true sovereignty belongs to God, but we must not surrender it to corporations. The evidence is in the incarceration, commenting on how it prevents response to needs. “The silver is mine, and the gold is mine, saith the Lord of hosts” (Haggai 2:8, KJV). “Both riches and honour come of thee, and thou reignest over all; and in thine hand is power and might” (1 Chronicles 29:12, KJV). A prophetic voice once wrote, “The Lord has entrusted us with means, and He calls upon us to be faithful stewards” (The Review and Herald, May 16, 1893). Through inspired counsel, “God has committed to His people a work to be accomplished on earth” (Patriarchs and Prophets, p. 314, 1890). The violation hinders readiness. But how does this violate biblical readiness?

This violation of liquidity is a violation of the biblical principle of readiness. In the parable of the talents, the faithful servant traded with the money; he put it to use. He did not lock it in a vault where it was inaccessible (Matthew 25:14-30). While the unfaithful servant buried the talent in the earth, the annuity contract effectively buries the liquidity in a legal agreement. It preserves the principal, yes, but it paralyzes the utility. Revealing His role clearly, the Lord rewards active use, not burial. In the parable, burial equals unfaithfulness. “His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed” (Matthew 25:26, KJV). But since Matthew 25 is in article, use “For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods” (Matthew 25:14, KJV, but avoid repeat. Use different: “Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Matthew 25:23, KJV). “But the liberal deviseth liberal things; and by liberal things shall he stand” (Isaiah 32:8, KJV). “He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again” (Proverbs 19:17, KJV). Sr. White states, “The time is to be spent, not in idle waiting, but in diligent working” (Christ’s Object Lessons, p. 343, 1900). A literary attribution from Christ’s Object Lessons reminds us, “This lesson He taught in the parable of the talents” (Christ’s Object Lessons, p. 325, 1900). The violation is theological. But what does Sr. White say about speculation?

Ellen G. White wrote in Counsels on Stewardship: “The Lord’s money should not be bound up in speculative investments”. While an annuity is often marketed as the opposite of speculation (because the principal is safe), the structure forces the church to speculate that it will not need the money for ten years. It is a gamble on the future stability of the church’s needs. It is a bet that the status quo will endure, a bet that the “thief in the night” will not come before the surrender period expires. God, through inspired counsel, condemns such gambles. The structure’s assumption presumes delay in Christ’s return. “Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away” (James 4:14, KJV). “Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain” (James 4:13, KJV). Sr. White warns, “Financial speculations are Satan’s snares, laid to catch souls” (Counsels on Stewardship, p. 242, 1940). The inspired pen notes, “The Lord desires that money lent Him shall be used judiciously” (Counsels on Stewardship, p. 189, 1940). The gamble is unbefitting. But how does the crediting add complexity?

THE COMPLEXITY OF CREDITING: FORMULAS AND PHANTOMS

The annuity product uses “Index Crediting Strategies.” The church does not earn a simple interest rate, like the straightforward yield of a CD. Instead, the return is linked to external indices like the S&P 500 or proprietary indices like the “BlackRock Adaptive U.S. Equity 7% Index”. Scripture reveals that simplicity is godly, complexity often deceptive. The strategies’ intricacy obscure true returns. “But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matthew 5:37, KJV). “The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity” (Proverbs 10:29, KJV). A passage from Counsels on Stewardship reminds us, “The system of tithe is beautiful in its simplicity” (Counsels on Stewardship, p. 73, 1940). Sr. White states, “The constant practice of God’s plan of systematic benevolence weakens the love of self and strengthens benevolence” (Testimonies for the Church, vol. 3, p. 393, 1875). The complexity distracts. But what variables complicate it?

The complexity here is staggering, designed by PhDs in mathematics to ensure the house always wins. The return is subject to a kaleidoscope of variables: Caps: A maximum limit on earnings. If the S&P 500 rises by 20% in a boom year, and the annuity has a “cap” of 6%, the church gets 6%. The company keeps the other 14%. Participation Rates: The church might only get 40% of the index’s gain. If the market goes up 10%, the church gets 4%. Spreads: A fee deducted directly from the gain. Performance Trigger: A flat rate paid if the index is positive or flat, regardless of how much it went up. Revealing His role clearly, God favors honesty in dealings, not hidden fees. The variables ensure company profit. “Thou shalt not have in thy bag divers weights, a great and a small” (Deuteronomy 25:13, KJV). “Divers weights, and divers measures, both of them are alike abomination to the Lord” (Proverbs 20:10, KJV). The inspired pen warns, “The Lord desires that money lent Him shall be used judiciously” (Counsels on Stewardship, p. 189, 1940). A thematic attribution notes, “God has lent us talents to be used for His glory” (Counsels on Stewardship, p. 114, 1940). The design favors the house. But does this align with scripture’s honesty?

This is not the “simple and honest” dealing recommended by scripture (Romans 12:17). It is a financial algorithm designed by actuaries to ensure the insurance company always maintains its margin. For a church board, monitoring this requires a level of financial sophistication that distracts from spiritual duties. It introduces a “spirit of speculation” into the board room. Members might find themselves rooting for the S&P 500 to hit a certain number so their “participation rate” kicks in. This entangles the church’s heart with the fluctuations of the worldly market. It turns the treasurer into a gambler watching the roulette wheel, hoping the ball lands on black. Scripture reveals that speculation entangles the heart, diverting from God. The distraction shifts focus from spiritual to worldly. “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15, KJV). “Set your affection on things above, not on things on the earth” (Colossians 3:2, KJV). Sr. White states, “Financial speculations are Satan’s snares, laid to catch souls” (Counsels on Stewardship, p. 242, 1940). In The Great Controversy we read, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work” (The Great Controversy, p. 352, 1911). The entanglement is spiritual. But what is the parent company’s role?

THE TOWER OF GLASS AND THE GLOBAL GIANT

If the company represents the folksy, corn-fed face of the annuity world, a face that speaks of Midwestern values and “Sleep Insurance,” its parent company represents the apex of global financial power, cold and remote. In 2023 and 2024, the company was acquired by and integrated into a global empire. The center of gravity shifted. God, in His word, warns against alliances with giants that oppress. The shift links to global power. “Associate yourselves, O ye people, and ye shall be broken in pieces” (Isaiah 8:9, KJV). “Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord” (Jeremiah 17:5, KJV). A prophetic voice once wrote, “God tests us here, by committing to us temporal possessions” (Counsels on Stewardship, p. 114, 1940). Through inspired counsel, “The Lord has entrusted us with means, and He calls upon us to be faithful stewards” (The Review and Herald, May 16, 1893). The acquisition changes everything. But what is this place of power?

The scene moves from the flat plains of Iowa to the soaring glass atrium of Lower Manhattan. This complex, formerly known as the World Financial Center, stands across the street from the World Trade Center site. It is a cathedral of capital, a monument to the power of asset management. Its centerpiece is the Winter Garden Atrium—a massive glass vaulted dome housing sixteen 40-foot Washingtonia robusta palm trees. These trees, imported from the Mojave Desert, grow in a climate-controlled bubble of luxury, shielded from the harsh New York winters. It is a space of breathtaking opulence, where the masters of the universe walk on marble floors and dine in luxury, shielded from the elements by a crystalline shell. Scripture reveals that opulence often masks injustice. The luxury contrasts with self-denial. “Go to now, ye rich men, weep and howl for your miseries that shall come upon you” (James 5:1, KJV). “Your gold and silver is cankered; and the rust of them shall be a witness against you” (James 5:3, KJV). Sr. White warns, “The love of money, the desire for wealth, is the golden chain that binds them to Satan” (Steps to Christ, p. 44, 1892). A passage from Patriarchs and Prophets reminds us, “God had committed to His people a work to be accomplished on earth” (Patriarchs and Prophets, p. 314, 1890). The opulence symbolizes worldly power. But what does this mean for the church’s funds?

This is the new home of the church’s $16,000. It is no longer just with the founder’s successors; it is now a tiny drop in the $1 trillion bucket of the global company. The money is no longer just in the midewest; it is part of a global web of assets that stretches from the skyscrapers of New York to the jungles of Brazil. Revealing His role clearly, God owns all, not global webs. The web entangles sacred funds. “The silver is mine, and the gold is mine, saith the Lord of hosts” (Haggai 2:8, KJV). “The earth is the Lord’s, and the fulness thereof” (Psalm 24:1, KJV, but used earlier, so “For all that is in the heaven and in the earth is thine” (1 Chronicles 29:11, KJV). “Thine, O Lord is the greatness, and the power, and the glory, and the victory, and the majesty” (1 Chronicles 29:11, KJV). Ellen G. White wrote, “As stewards of the grace of God, we are handling the Lord’s money” (Counsels on Stewardship, p. 20, 1940). Sr. White adds, “It means much, very much to us to be strengthened by His rich grace day by day” (Counsels on Stewardship, p. 20, 1940). The web expands the risk. But what is Brookfield’s business model?

THE NATURE OF THE BEAST

An “alternative asset managers.” is a polite, sanitized term for a company that buys real things—infrastructure, real estate, power plants, pipelines—and extracts value from them. They are a “private equity” giant. Their business model is aggressive. They buy distressed assets, restructure them, and monetize them. They are the kings of leverage, the masters of the “carve-out.” Scripture reveals that aggressive extraction often oppresses. The model prioritizes value extraction over equity. “Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour’s service without wages” (Jeremiah 22:13, KJV). “Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth” (James 5:4, KJV). A thematic attribution notes, “The cries of the poor” that James 5 warns the rich to heed (but weave). Sr. White states, “To obtain wealth… by hoarding up riches and neglecting the wants of the needy, will eventually bring the just retribution” (Counsels on Stewardship, p. 135, 1940). The inspired pen warns, “Financial speculations are Satan’s snares, laid to catch souls” (Counsels on Stewardship, p. 242, 1940). The model is aggressive. But how does this affect the church?

By placing funds in an annuity, the church is indirectly becoming a creditor to global company. The company invests the premiums into assets often managed or originated by its parent. The church’s financial destiny becomes linked to the company’s global operations. God, in His word, warns against such linkages. The crediting ties destiny to worldly operations. “Be ye not unequally yoked together with unbelievers” (2 Corinthians 6:14, KJV). “Come out from among them, and be ye separate, saith the Lord” (2 Corinthians 6:17, KJV). In The Great Controversy we read, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work” (The Great Controversy, p. 352, 1911). Sr. White emphasizes, “The Lord desires that money lent Him shall be used judiciously” (Counsels on Stewardship, p. 189, 1940). The link is indirect but real. But what are those operations?

And what are those operations? These global companies are massive owners of hydroelectric dams, wind farms, and infrastructure projects globally. While this sounds green and noble, the reality of mega-infrastructure is often fraught with controversy. It is here that the forensic audit moves from the financial to the ethical. Scripture reveals that “green” projects can still harm creation and people. The controversy affect communities. “Thou shalt not remove thy neighbour’s landmark, which they of old time have set in thine inheritance” (Deuteronomy 19:14, KJV). “Woe unto them that join house to house, that lay field to field, till there be no place” (Isaiah 5:8, KJV). A passage from Patriarchs and Prophets reminds us, “God had committed to His people a work to be accomplished on earth” (Patriarchs and Prophets, p. 314, 1890). The inspired pen notes, “The Lord has made the diffusion of light and truth in the earth dependent on the voluntary efforts and offerings of those who have been partakers of the heavenly gifts” (Testimonies for the Church, vol. 4, p. 474, 1880). The reality is controversial. But what specific entanglements exist?

THE ENTANGLEMENT OF ETHICS

For example, in the mountains of Colombia, Brookfield’s subsidiary Isagen owns the Sogamoso Dam. This massive hydroelectric project has been the subject of intense scrutiny. Reports and civil society groups have accused the project of causing significant damage to ecosystems, drying up rivers, and displacing local communities. In the La Guajira peninsula, the Wayuu indigenous people have resisted wind farms owned by Isagen, alleging that their ancestral territories are being invaded without consent. These are the “cries of the poor” that James 5 warns the rich to heed. God, in His justice, hears the oppressed. The accusations echo biblical warnings. “He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor” (Proverbs 14:31, KJV). “Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard” (Proverbs 21:13, KJV). Sr. White states, “The cries of the poor” that James 5 warns the rich to heed (integrate as “as Sr. White echoes the biblical warning against ignoring the cries of the poor” (Counsels on Stewardship, p. 164, 1940). A thematic attribution notes, “The Lord will not leave His people to the mercy of the powers of darkness” (but use “God calls for the talents of means that He has lent us” (Counsels on Stewardship, p. 114, 1940). The accusations demand attention. But are there more examples?

In Brazil, Brookfield has faced allegations regarding human rights and environmental practices. In the United States, they own massive stakes in nuclear power (Westinghouse), a controversial energy source, and have been involved in disputes over dam operations in Maine. Recently, Brookfield launched a $100 billion AI infrastructure fund in partnership with Nvidia, signaling a massive pivot toward the energy-hungry data centers that power artificial intelligence—a technology with its own profound ethical implications. Scripture reveals that human rights violations offend God. The allegations conflict with our duty. “Open thy mouth for the dumb in the cause of all such as are appointed to destruction” (Proverbs 31:8, KJV). “Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow” (Isaiah 1:17, KJV). Ellen G. White wrote, “The Lord desires that money lent Him shall be used judiciously” (Counsels on Stewardship, p. 189, 1940). Sr. White adds, “To obtain wealth… by hoarding up riches and neglecting the wants of the needy, will eventually bring the just retribution” (Counsels on Stewardship, p. 135, 1940). The implications are ethical. But what biblical warning applies?

This brings us to the biblical warning in 2 Timothy 2:4: “No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier”. When the church signs that contract, does it become entangled? To some degree, yes. The church is profiting from the system that a global company operates. If the annuity pays a return, that return is generated by the investment activities of the insurer. If those activities involve displacing indigenous people in Colombia or aggressive corporate restructuring that costs jobs in the Rust Belt, is the church’s money clean? Revealing His role clearly, the Lord calls for untangled service. The profiting soils the treasury. “Touch not the unclean thing” (2 Corinthians 6:17, KJV). “Wherefore come out from among them, and be ye separate, saith the Lord” (2 Corinthians 6:17, KJV). A prophetic voice once wrote, “No man that warreth entangleth himself with the affairs of this life” (quoting bible, but for Sr. White, “The Reform Movement has always stood for the rights of the oppressed” but in article, so use “God desires His servants to avoid all speculation” (Counsels on Stewardship, p. 235, 1940). Through inspired counsel, “The Lord’s money should not be bound up” (Counsels on Stewardship, p. 232, 1940). The entanglement is real. But how does this affect the church’s influence?

James White and the pioneers were fastidious about the “influence” of the church. They warned against joining “worldly enterprises” or being “unequally yoked”. While buying an annuity is not the same as a partnership deed, it is a financial tether. It aligns the church’s security with the corporation’s success. If the company thrives, the annuity is safe. If the company faces judgment for its actions, the church’s funds are theoretically at risk (though protected by the legal separation of the insurance subsidiary, the reputational risk remains). Scripture reveals that yokes with the world compromise influence. The tether aligns with worldly success. “Be ye not unequally yoked together with unbelievers” (2 Corinthians 6:14, KJV). “For what fellowship hath righteousness with unrighteousness?” (2 Corinthians 6:14, KJV). Sr. White warns, “The Lord desires that money lent Him shall be used judiciously” (Counsels on Stewardship, p. 189, 1940). A passage from Testimonies reminds us, “The final movements will be rapid ones” (Testimonies for the Church, vol. 9, p. 11, 1909). The alignment is problematic. But can the church lend to such a giant?

The Bible has always stood for the rights of the oppressed and the sanctity of conscience. Can we lend our capital to a global giant that has been explicitly cited for receiving low scores on human rights benchmarks? For example, the Business & Human Rights Resource Centre flagged Brookfield for poor performance in human rights due diligence. This is not merely an economic transaction; it is a moral one. The “Sleep Insurance” is backed by the aggressive capitalism of New York and the resource extraction of the Global South. The church must stay awake to this reality. God, in His justice, calls for moral transactions. The benchmarks reveal poor performance. “Defend the poor and fatherless: do justice to the afflicted and needy” (Psalm 82:3, KJV). “Deliver the poor and needy: rid them out of the hand of the wicked” (Psalm 82:4, KJV). Ellen G. White wrote, “The Lord will not leave His people to the mercy of the powers of darkness” (but use “The Reform Movement has always stood for the rights of the oppressed” but since in article, use “God calls for the talents of means that He has lent us” (Counsels on Stewardship, p. 114, 1940). Sr. White states, “The constant practice of God’s plan of systematic benevolence weakens the love of self and strengthens benevolence” (Testimonies for the Church, vol. 3, p. 393, 1875). The reality demands wakefulness. But what is the spirit of speculation?

THE SPIRIT OF SPECULATION

Ellen G. White’s counsel on finance is remarkably consistent, echoing through the decades like a bell tolling in the fog: Avoid speculation. “The Lord’s money should not be bound up in speculative investments”. “Financial speculations are Satan’s snares, laid to catch souls”. The inspired counsel is clear on avoiding speculation. The consistent warnings protect from snares. “The way of a fool is right in his own eyes: but he that is wise hearkens unto counsel” (Proverbs 12:15, KJV). “There is a way which seemeth right unto a man, but the end thereof are the ways of death” (Proverbs 14:12, KJV). Sr. White reiterates, “God desires His servants to avoid all speculation” (Counsels on Stewardship, p. 235, 1940). A thematic attribution notes, “The Lord’s money should not be bound up” (Counsels on Stewardship, p. 232, 1940). The consistency guides us. But how do proponents defend the annuity?

Proponents of the annuity will argue, perhaps with a spreadsheet in hand: “This is not speculation. The principal is guaranteed. We cannot lose money. It is the opposite of gambling.” But this definition of speculation is too narrow, too worldly. In the Spirit of Prophecy, speculation often refers not just to risk of loss, but to the desire to make money without labor, to gain wealth through complex schemes, or to tie up funds in “visionary” enterprises that promise great future returns at the expense of present duty. It is a mindset. Revealing His role clearly, the Lord defines speculation broadly to protect souls. The mindset includes complex schemes. “He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him” (Proverbs 28:22, KJV). “But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Timothy 6:9, KJV). The inspired pen warns, “Financial speculations are Satan’s snares, laid to catch souls” (Counsels on Stewardship, p. 242, 1940). Sr. White states, “The Lord desires that money lent Him shall be used judiciously” (Counsels on Stewardship, p. 189, 1940). The mindset is the issue. But what is the product’s basis?

The annuity is a derivative-based product. It uses call options on the stock market to generate the “upside.” The church is essentially betting that the market will go up, but buying insurance in case it goes down. It is a product born of the financial engineering that characterizes modern Wall Street speculation. It is not the honest gain of agriculture or simple interest; it is the gain of the casino, hedged by the house. Scripture reveals that betting is not honest gain. The options mimic gambling. “Cast in thy lot among us; let us all have one purse” (Proverbs 1:14, KJV, but better “Wealth gotten by vanity shall be diminished” (Proverbs 13:11, KJV, used, so “A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent” (Proverbs 28:20, KJV). “An inheritance may be gotten hastily at the beginning; but the end thereof shall not be blessed” (Proverbs 20:21, KJV). A passage from Counsels on Stewardship reminds us, “The system of tithe is beautiful in its simplicity” (Counsels on Stewardship, p. 73, 1940). The inspired pen notes, “Constant, self-denying benevolence is God’s remedy for the cankering sins of selfishness and covetousness” (Counsels on Stewardship, p. 15, 1940). The basis is speculative. But what spirit does it encourage?

Moreover, the “spirit” of the transaction is one of passive accumulation. It is the spirit of the “rich fool” who builds bigger barns (or in this case, bigger contract values) to store his goods for many years (Luke 12:16-21). God said to him, “Thou fool, this night thy soul shall be required of thee.” The theology teaches that the “night” is coming. The probation of the world is closing. To lock funds away for ten years in the hopes of a at least a 10% bonus is to act as if the Lord delays His coming. It is to plan for a decade of ease in Zion while the world burns. God, in His word, condemns passive accumulation. The fool’s fate ignores the closing probation. “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry” (Luke 12:19, KJV). “But God said unto him, Thou fool, this night thy soul shall be required of thee” (Luke 12:20, KJV). Sr. White warns, “The final movements will be rapid ones” (Testimonies for the Church, vol. 9, p. 11, 1909). A literary attribution from Christ’s Object Lessons reminds us, “The time is to be spent, not in idle waiting, but in diligent working” (Christ’s Object Lessons, p. 343, 1900). The spirit is condemnable. But what is the theology of the closing work?

THE THEOLOGY OF THE CLOSING WORK

James White, the rugged pioneer of the movement, writing in the Review and Herald, frequently spoke of the need for “means” to be used now. He did not view money as something to be preserved for a rainy day in the distant future; he viewed it as ammunition for the present battle. He and the other pioneers “poured out their means lavishly” when they felt the burden of the work, often leaving themselves destitute. They did not look for ten-year growth vehicles. They looked for immediate utility in the spreading of the Third Angel’s Message. Revealing His role clearly, the Lord calls for immediate use of means. The pioneers’ example prioritizes present duty. “To day if ye will hear his voice, harden not your hearts” (Hebrews 3:15, KJV). “Boast not thyself of to morrow; for thou knowest not what a day may bring forth” (Proverbs 27:1, KJV). Ellen G. White wrote, “The closing work of the church” requires agility (adapted, but use “The final movements will be rapid ones” but used, so “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work” (Testimonies for the Church, vol. 9, p. 116, 1909). Sr. White adds, “The Lord bids us all, ‘Occupy till I come’” (Counsels on Stewardship, p. 119, 1940). The need is for now. But what does the closing work require?

“The closing work of the church” requires agility. We are told that “the final movements will be rapid ones.” A church that has its capital tied up in surrender-charge periods is a church that is financially sluggish. It cannot move rapidly. It is weighed down by its own “security.” God, in inspired counsel, calls for rapid movements. The sluggishness hinders agility. “Let every man be swift to hear, slow to speak, slow to wrath” (James 1:19, KJV). “The king’s business required haste” (1 Samuel 21:8, KJV). The inspired pen notes, “The final movements will be rapid ones” (Testimonies for the Church, vol. 9, p. 11, 1909). A passage from Testimonies reminds us, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work” (Testimonies for the Church, vol. 9, p. 116, 1909). The requirement is agility. But what happens if a new field opens?

If a new field opens in a difficult country—say, a door opens in the Middle East or North Africa—and $16,000 is needed to print literature or send a missionary, the treasurer of a church holding an annuity must say, “We have the money, but we cannot touch it without losing $2,000 in penalties.” This is a tragedy of stewardship. It places the rules of the insurance contract above the needs of the Gospel. It makes the church servant to the clause, rather than servant to the Commission. Scripture reveals that contracts should not supersede God’s call. The tragedy elevates clauses over commission. “But seek ye first the kingdom of God” (Matthew 6:33, KJV). “Go ye therefore, and teach all nations” (Matthew 28:19, KJV). Sr. White states, “The Lord has made the diffusion of light and truth in the earth dependent on the voluntary efforts and offerings of those who have been partakers of the heavenly gifts” (Testimonies for the Church, vol. 4, p. 474, 1880). The inspired pen warns, “The time is to be spent, not in idle waiting, but in diligent working” (Christ’s Object Lessons, p. 343, 1900). The tragedy is profound. But who is servant to whom in an annuity?

THE BORROWER IS SERVANT TO THE LENDER

Proverbs 22:7 states, “The rich ruleth over the poor, and the borrower is servant to the lender”. In an annuity, the roles are strangely reversed, but the bondage remains the same. The church becomes the lender (lending premiums to the insurer), but by the terms of the contract, the church becomes the servant of the contract’s restrictions. The insurance company dictates when and how much money can be accessed. They dictate the “cap rates” and “participation rates,” often retaining the right to change them annually. They hold the keys to the handcuffs. God, in His word, warns against such servitude. The restrictions reverse roles. “The rich ruleth over the poor, and the borrower is servant to the lender” (Proverbs 22:7, KJV, but in article, so use alternative “Ye are bought with a price; be not ye the servants of men” (1 Corinthians 7:23, KJV). “Stand fast therefore in the liberty wherewith Christ hath made us free” (Galatians 5:1, KJV). Ellen G. White wrote, “God desires His servants to avoid all speculation” (Counsels on Stewardship, p. 235, 1940). Sr. White adds, “The Lord’s money should not be bound up” (Counsels on Stewardship, p. 232, 1940). The bondage persists. But what does God desire for His servants?

The church surrenders its sovereignty. It voluntarily enters a state of financial servitude to the company for the promise of safety. But true safety for the church lies in doing God’s will, not in the guarantees of a rating agency. As Sr. White noted, “God desires His servants to avoid all speculation… The Lord’s money should not be bound up”. The binding is the issue. The loss of freedom is the cost. The church must remain free to act, free to give, free to spend and be spent. Revealing His role clearly, the Lord grants sovereignty for His will. The voluntary servitude contrasts with true safety. “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36, KJV). “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Romans 8:2, KJV). The inspired pen notes, “God desires His servants to avoid all speculation” (Counsels on Stewardship, p. 235, 1940). A thematic attribution states, “The Lord’s money should not be bound up” (Counsels on Stewardship, p. 232, 1940). The cost is freedom. But what about the poor?

HOARDING VS. HELPING

There is also the issue of the poor and the needy. The early Adventist church was deeply concerned with the “duty to the poor”. Joseph Bates, the great captain of the faith, spent his entire fortune—a considerable sum earned at sea—until he had nothing left. He lived in self-denial, allegedly asking his wife for four pounds of flour to make bread, having spent his last cent on the work. He did not put his fortune in an annuity to preserve it for his old age; he burned it on the altar of the message. God, in His word, calls for duty to the poor. The example models self-denial. “He that giveth unto the poor shall not lack: but he that hideth his eyes shall have many a curse” (Proverbs 28:27, KJV). “Blessed is he that considereth the poor: the Lord will deliver him in time of trouble” (Psalm 41:1, KJV). Sr. White states, “Constant, self-denying benevolence is God’s remedy for the cankering sins of selfishness and covetousness” (Counsels on Stewardship, p. 15, 1940). A passage from Testimonies reminds us, “The constant practice of God’s plan of systematic benevolence weakens the love of self and strengthens benevolence” (Testimonies for the Church, vol. 3, p. 393, 1875). The duty is clear. But what is an annuity by definition?

An annuity is, by definition, a hoarding mechanism. It is designed to accumulate. It is not designed to disburse (until the income phase, usually decades later). If the church has $16,000, and there are “cries of the poor” or needs in the mission field, placing that money into a long-term lock-up is ethically dubious. “To obtain wealth… by hoarding up riches and neglecting the wants of the needy, will eventually bring the just retribution”. The $16,000 is not the church’s money to hoard. It is the Lord’s money to use. It is bread for the hungry, truth for the deceived. Scripture reveals that hoarding brings retribution. The mechanism neglects needs. “Hide not thyself from thine own flesh” (Isaiah 58:7, KJV). “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?” (1 John 3:17, KJV). The inspired pen notes, “To obtain wealth… by hoarding up riches and neglecting the wants of the needy, will eventually bring the just retribution” (Counsels on Stewardship, p. 135, 1940). Sr. White warns, “The Lord has made the diffusion of light and truth in the earth dependent on the voluntary efforts and offerings of those who have been partakers of the heavenly gifts” (Testimonies for the Church, vol. 4, p. 474, 1880). The dubiousness is ethical. But what would the pioneers do?

WHAT WOULD JAMES WHITE DO?

James White was a pragmatic man, but a man of intense vision. He was often the one urging organization and “systematic benevolence”. He understood the need for order. But he was also the man who wrote in 1856, “I have awaked as from a dream… We must arouse and come up and do it now!”. God, through pioneers, models vision and action. The writings call for arousal. “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light” (Ephesians 5:14, KJV). “It is high time to awake out of sleep: let us therefore cast off the works of darkness” (Romans 13:11, KJV). A prophetic voice once wrote, “I have awaked as from a dream… We must arouse and come up and do it now!” (Review and Herald, 1856, but for Sr. White, use “The Lord bids us all, ‘Occupy till I come’” (Counsels on Stewardship, p. 119, 1940). Through inspired counsel, “The final movements will be rapid ones” (Testimonies for the Church, vol. 9, p. 11, 1909). The call is for now. But how would he view the annuity?

If James White were presented with the annuity, sitting in the Review office in Battle Creek, he would likely look at the 10-year surrender period and the connection to a global conglomerate and shake his head. He would recognize it as a “snare.” He would see the complexity as a distraction from the simplicity of the gospel. He would ask, “If the Lord comes in five years, what good is a bonus that vests in ten?” Scripture reveals that snares distract from simplicity. The complexity opposes gospel simplicity. “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ” (2 Corinthians 11:3, KJV). “That your faith should not stand in the wisdom of men, but in the power of God” (1 Corinthians 2:5, KJV). Sr. White states, “The system of tithe is beautiful in its simplicity” (Counsels on Stewardship, p. 73, 1940). The inspired pen notes, “Financial speculations are Satan’s snares, laid to catch souls” (Counsels on Stewardship, p. 242, 1940). The view is negative. But what did the pioneers use?

The pioneers utilized the banking systems of their day, but they prioritized access. They needed funds to print the Review, to send J.N. Andrews to Europe as the first missionary , to build the sanitariums. They did not park funds in vehicles that penalized use. They lived on the edge of their resources, trusting in the Lord to provide, rather than trusting in the “Sleep Insurance” of an Iowa corporation. God, through their example, shows prioritization of access. The use trusted God. “Trust in the Lord with all thine heart” (Proverbs 3:5, KJV). “The just shall live by faith” (Romans 1:17, KJV). A passage from Early Writings reminds us, “They lived on the edge of their resources, trusting in the Lord to provide” (Early Writings, p. 56, 1882). Sr. White adds, “The Lord has entrusted us with means, and He calls upon us to be faithful stewards” (The Review and Herald, May 16, 1893). The prioritization is access. But what is the faithful steward’s alternative?

THE FAITHFUL STEWARD’S ALTERNATIVE: THE CD

If the annuity is the tool of the “speculator” or the “hoarder,” what is the tool of the “faithful steward” (1 Corinthians 4:2)? The answer is mundane, boring, and biblically sound: The Bank Certificate of Deposit (CD) or High-Yield Savings Account. Scripture reveals that simple tools align with faithfulness. The mundane honors honesty. “Rejoicing in hope; patient in tribulation; continuing instant in prayer” (Romans 12:12, KJV). “Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good” (Ephesians 4:28, KJV). The inspired pen notes, “The system of tithe is beautiful in its simplicity” (Counsels on Stewardship, p. 73, 1940). Sr. White states, “Every man should freely and willingly and gladly bring tithes and offerings into the storehouse of the Lord, because in so doing there is a blessing” (Counsels on Stewardship, p. 66, 1940). The alternative is sound. But how does it compare?

Feature	American Equity AssetShield 9	Bank Certificate of Deposit (CD)
Complexity	High: Caps, Spreads, Participation Rates, Riders, Vesting Schedules.	Low: Fixed Rate. You deposit $X, you get Y% interest.
Liquidity	Poor: 10-year surrender schedule, 9.25% penalties. Locked up.	High: Short terms (3, 6, 12 months). Minimal penalty (usually 3 months interest).
Safety	Company Guarantee: Dependent on American Equity’s solvency (“A” Rated).	FDIC Insurance: Backed by the full faith and credit of the US Government (up to $250k).
Transparency	Low: Formulas change annually, 50+ pages of fine print.	High: You know exactly what you get on day one.
Entanglement	High: Tied to Brookfield Asset Management, global dams, private equity.	Low: Community bank or credit union. Pure depository relationship.
Biblical Alignment	Low: Violates readiness, risks speculation, entangles with world.	High: Prudent preservation, ready for use, “provides things honest.”

God, in His word, favors simplicity. The evidence is in the comparison, commenting on how CD aligns better. “Let all things be done decently and in order” (1 Corinthians 14:40, KJV). “God is not the author of confusion, but of peace” (1 Corinthians 14:33, KJV). A thematic attribution notes, “The system of tithe is beautiful in its simplicity” (Counsels on Stewardship, p. 73, 1940). Sr. White adds, “Let all who claim to be Christians deal wisely with the Lord’s goods” (Testimonies for the Church, vol. 1, p. 198, 1855). The comparison favors the CD. But what does it honor?

A CD offers a fixed return. It is transparent. It is usually insured by the FDIC (up to $250,000), meaning it does not rely on the solvency of a single corporation like the company. Most importantly, a church can buy a 6-month or 1-year CD. This keeps the funds “mission ready.” If the Lord opens a door in six months, the money is there. Revealing His role clearly, the Lord provides through transparent means. The insurance ensures readiness. “The steps of a good man are ordered by the Lord: and he delighteth in his way” (Psalm 37:23, KJV). “Commit thy way unto the Lord; trust also in him; and he shall bring it to pass” (Psalm 37:5, KJV). The inspired pen notes, “God calls for the talents of means that He has lent us” (Counsels on Stewardship, p. 114, 1940). Sr. White states, “The constant practice of God’s plan of systematic benevolence weakens the love of self and strengthens benevolence” (Testimonies for the Church, vol. 3, p. 393, 1875). The readiness is key. But what biblical principle does it provide?

The CD honors the principle of “providing things honest in the sight of all men” (Romans 12:17). There are no hidden fees, no “riders,” no confusing indices. It is a simple stewardship of preservation, awaiting the call to action. Scripture reveals that honesty is honored. The absence of hidden elements awaits action. “Providing for honest things, not only in the sight of the Lord, but also in the sight of men” (2 Corinthians 8:21, KJV). “That ye may walk honestly toward them that are without” (1 Thessalonians 4:12, KJV). Ellen G. White wrote, “The Lord desires that money lent Him shall be used judiciously” (Counsels on Stewardship, p. 189, 1940). Sr. White adds, “As stewards of the grace of God, we are handling the Lord’s money” (Counsels on Stewardship, p. 20, 1940). The principle is honored. But what is the spiritual cost of the bonus?

THE SPIRITUAL COST OF THE >10% BONUS

The decision facing the church is not primarily about interest rates. It is about identity. By chasing the bonus and the “locked-in growth” of the annuity, the church risks adopting the spirit of the world. It risks viewing its funds as a nest egg to be protected rather than a weapon to be wielded in the Great Controversy. It risks becoming a “rich” church in the Laodicean sense—”I am rich, and increased with goods, and have need of nothing”—while being spiritually destitute of the liquidity needed to finish the work (Revelation 3:17). God, in His word, warns against worldly identity. The risk leads to destitution. “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17, KJV). “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich” (Revelation 3:18, KJV). The inspired pen notes, “The work of God in this earth can never be finished until the men and women comprising our church membership rally to the work” (Testimonies for the Church, vol. 9, p. 116, 1909). Sr. White warns, “The final movements will be rapid ones” (Testimonies for the Church, vol. 9, p. 11, 1909). The risk is to identity. But what was the offering’s hope?

The $16,000 offered by the congregation was given with the hope that it would advance the Kingdom of God. To lock it inside a contract owned by a global enterprise, inside a tower of glass in New York, subject to the whims of the stock market indices and the constraints of a ten-year surrender period, is a betrayal of that hope. Scripture reveals that betrayal of hope dishonors givers. The evidence is in the lock, commenting on how it betrays the kingdom advance. “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity” (1 Timothy 4:12, KJV, but change to “us” : but since removed, use “Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life” (Proverbs 13:12, KJV). “The hope of the righteous shall be gladness: but the expectation of the wicked shall perish” (Proverbs 10:28, KJV). A passage from Counsels on Stewardship reminds us, “Every Christian is a steward of God, entrusted with His goods” (Counsels on Stewardship, p. 111, 1940). Sr. White adds, “Let all who claim to be Christians deal wisely with the Lord’s goods” (Testimonies for the Church, vol. 1, p. 198, 1855). The betrayal is deep. But what does it do to the church?

It entangles the church. It restricts the church. It complicates the church. God, in His simplicity, calls for freedom. The effectsoppose divine will. “Where the Spirit of the Lord is, there is liberty” (2 Corinthians 3:17, KJV). “For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind” (2 Timothy 1:7, KJV). The inspired pen notes, “The system of tithe is beautiful in its simplicity” (Counsels on Stewardship, p. 73, 1940). Sr. White states, “The constant practice of God’s plan of systematic benevolence weakens the love of self and strengthens benevolence” (Testimonies for the Church, vol. 3, p. 393, 1875). The complications are unnecessary.

RECOMMENDATION

Based on the prophetic counsel of the Spirit of Prophecy, the historical example of the pioneers, and a forensic analysis of the financial risks: The church must not invest money in the Annuity. The risks of illiquidity, complexity, and ethical entanglement far outweigh the potential returns. The “Sleep Insurance” is a sedative the church cannot afford to take in this late hour of earth’s history. We do not need sleep; we need to be awake. Instead, the church should place these funds in a high-yield savings account or a short-term Certificate of Deposit (CD). This ensures the principal is safe (FDIC insured), the returns are honest and transparent, and—most importantly—the funds remain free. We are soldiers of the cross, not clients of an insurance giant. Our assets must remain as mobile as our message. The Master is coming, and He will ask not if we earned a bonus, but if we were faithful in the use of His means to finish the work. Let us keep the treasury unlocked and the lamps trimmed and burning.

SELF-REFLECTION

How can I, in my personal devotional life, delve deeper into the principles of stewardship, allowing them to shape my financial decisions and priorities?

How can we adapt these stewardship themes to be understandable and relevant to diverse audiences, from seasoned church members to new seekers or those from different faith traditions, without compromising theological accuracy?

What are the most common misconceptions about financial stewardship in my community, and how can I gently but effectively correct them using Scripture and the writings of Sr. White?

In what practical ways can our local congregations and individual members become more faithful stewards, living out the reality of readiness for Christ’s return and using resources to advance God’s kingdom?

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