Wealth
Wealth
There seem to be in the NT two main conceptions about wealth and the wealthy: the first that wealth and the desire for wealth are dangerous to the moral and spiritual life, the second that the wealthy as a class are wicked. It is possible that these two conceptions are related to each other, but it is also possible that the conception of the rich as normally an ungodly class represents some special tradition of the later Judaism.
There are not many references to the subject in the Gospels, but the few there are are very emphatic. In the exposition of the Parable of the Sower our Lord speaks of the deceitfulness of riches as one of those things which choke the word and render it unfruitful (Mar 4:19, Mat 13:22; cf. Luk 8:14), and this conception finds a dramatic illustration in the story of the rich young ruler, whose refusal to give up his wealth and follow Christ leads our Lord to say, How hardly shall they that have riches enter into the kingdom of God!, and It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God (Mar 10:23; Mar 10:25, Mat 19:23-24, Luk 18:24-25). To these sayings of our Lord is probably related the phrase, Ye cannot serve God and mammon (Mat 6:24, Luk 16:13). It is alongside of these passages in the Gospels that we should place the treatment of wealth and of the desire for wealth in 1 Timothy. The desire for wealth is dangerous to men, and the love of money is a root of all kinds of evil (1Ti 6:9-10); the wealthy are warned not to be high-minded, or to put their trust in riches, but to use their wealth in good works (1Ti 6:17-19). In these passages of the Synoptic Gospels and of the Pastoral Epistles we have, then, no condemnation of the wealthy, or of wealth as intrinsically evil, but warnings against the great dangers that attend its possession.
In the Epistle of St. James we have a somewhat different conception. Here the wealthy are treated as though they were normally wicked and enemies of the Christian community. God has chosen the poor, but the rich dishonour and set them at naught, and drag them before the judgment-seat, and blaspheme the honourable name by the which ye are called (Jam 2:5-7). And, again, the rich are warned of the judgment which is about to over-take them; they have oppressed and defrauded the labourers, and have killed the righteous man (Jam 5:1-6).
It is not very clear to which of these conceptions our Lords words as reported in St. Lukes Gospel belong, Woe unto you that are rich! for ye have received your consolation! Woe unto you, ye that are full now! for ye shall hunger (Luk 6:24-25).
A. J. Carlyle.
Fuente: Dictionary of the Apostolic Church
Wealth
SEE RICHES.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
WEALTH
God created the material world and gave it to the people of the world for their enjoyment (Gen 1:26; Gen 2:16; 1Ti 4:4). But people are always in danger if misusing Gods gifts. Although both Old and New Testaments state that wealth may be a gift from God that a person should enjoy (Ecc 5:19; 1Ti 6:17), the statement in each case is preceded by a warning of the danger of misuse (Ecc 5:10; 1Ti 6:10).
Wealth is not necessarily a sign of divine reward for godliness. In some cases it may be (Deu 28:1-6; Psa 112:1-3; 2Co 9:10-11), but in others it may have resulted from greed or injustice (Isa 3:14-15; Jam 5:1-6; Rev 3:17).
One danger of wealth is that it gives such a feeling of independence that people may not trust God as they should (Deu 8:17-18; Psa 10:3; Psa 52:7; Pro 18:11; Pro 28:11; Mar 10:23; 1Ti 6:17). Some people become so concerned with making themselves rich that their wealth becomes a god. Only by getting rid of it can they find eternal life (Mat 6:24; Mat 13:22; Mat 19:16; Mat 19:21-22). Although Jesus did not tell all his followers to get rid of their wealth, he warned of the consequences of putting the desire for wealth before devotion to God or concern for others (Mat 6:19-21; Luk 12:16-21; Luk 16:19-25).
Christians have to be alert constantly to the dangers associated with money, as the desire for it can lead to spiritual ruin (Pro 11:28; 1Ti 6:9-10). They should be satisfied with what they have and trust in Gods care for them through lifes varied circumstances (Mat 6:33; Luk 12:15; Php 4:11-12; Heb 13:5).
The Bible does not always condemn wealth, for the wealthy can help others by their generous giving (Deu 15:1-11; Mat 27:57-60; Luk 12:33; Luk 16:9-13; Act 4:36-37; Act 20:35; 2Co 8:14; 2Co 9:6-7; 1Ti 6:17-19; see GIVING). But the Bible consistently condemns luxury, for it combines self-centred extravagance with indifference for others (Isa 5:8-12; Amo 6:4-6; Luk 6:24-25; Luk 16:19; Jam 5:1-5).
People who use their wealth to gain power are also condemned, particularly when they oppress people who have no way of resisting them (Jer 22:13-17; Amo 4:1; Amo 5:11-12; Mic 2:1-2; Jam 2:6; Jam 5:1-6; see POOR). Christians, by contrast, should follow the example of Jesus and put other peoples interests before their own (2Co 8:9; Php 2:4-8).
Fuente: Bridgeway Bible Dictionary
Wealth
WEALTH.1. The Gospels differ from each other very considerably in their contributions to the subject of wealth. The Gospel of Jn. contributes scarcely anything. Such words as , , , , do not occur in it; and is found only in Joh 12:5-6; Joh 12:8; Joh 13:29. Mk. contributes littleonly Mar 4:19 and a few characteristic touches in the narrative of the Rich Young Ruler and the discourse following upon it, as for instance Mar 10:24. It is to Mt. and Lk. that we are indebted for practically all the teaching in the Gospels on this subject. And the material supplied by them is specially rich. But it is not uniform. There is a contrast between the teaching on wealth in Lk. and that in Mt. Lk. has preserved a series of utterances of our Lord, which on the face of them seem hostile to wealth and partial to poverty. These consist partly of sayings peculiar to Lk. and partly of sayings common to Lk. and Mt., but having in Lk.s version a sense apparently less favourable to wealth. The following sayings regarding wealth are peculiar to Luk 1:53; Luk 3:11; Luk 4:18; Luk 6:24-25; Luk 12:13-21; Luk 14:12-14; Luk 14:33; Luk 16:1-13; Luk 16:19-31. The following are illustrations of sayings common to Mt. and Lk., but with an apparent bias against wealth in Lk.s version of them: Mat 5:3, cf. Luk 6:20; Mat 6:19-21, cf. Luk 12:33; Mat 5:42, cf. Luk 6:30; Mat 19:21, cf. Luk 18:22; in the parable of the Marriage Feast (Mat 22:1-14) it is the good and bad who are gathered in from the highways, in the parable of the Great Supper (Luk 14:16-24) it is the poor and maimed and blind and lame.
Because of these differences the Gospel of Lk. has been charged with Ebionism (wh. see). It has been said that it preaches the sinfulness of wealth and the merit of poverty. By some this characteristic is taken to be a faithful reproduction of the spirit and teaching of Jesus; by others it is attributed to Lk. or to his sources, or to the influence of the sub-Apostolic period to which, by them, this Gospel is assigned. But before the Gospel of Lk. is credited with a bias against wealth and in favour of poverty, certain facts, pointing to a different conclusion, have to be taken account of. In the first place, what might be construed as proofs of Ebionism are to be found in some of the other Gospels also. The strongest saying of Jesus against wealth, It is easier for a camel to go through a needles eye than for a rich man to enter into the kingdom of God, is recorded by Mt. (Mat 19:24) and Mk. (Mar 10:25) as well as by Lk. (Luk 18:25). So also are the incidents of Peter and Andrew, of James and John, and of Matthew or Levi leaving all to follow Jesus (Mat 4:18-22; Mat 9:9, Mar 1:16-20; Mar 2:14, Luk 5:11; Luk 5:27-28) Mt. and Mk. tell of the Baptists ascetic manner of life (Mat 3:4, Mar 1:6). It is to Mt. that we are indebted for the record of the sayings, Lay not up for yourselves treasures upon the earth (Mat 6:19), and The poor have good tidings preached to them (Mat 11:5). In Mat 13:22 and Mar 4:19 Jesus is represented as using the phrase the deceitfulness of riches,words not recorded by Lk.; and it is Mt. and Mk., not Lk., who have preserved the saying of our Lord in which He speaks of the blessedness of leaving lands () for His sake (Mat 19:29, Mar 10:29). On the other hand, Lk. reports incidents and sayings the reverse of Ebionitic. In the parable of the Rich Man and Lazarus recorded by him alone (Luk 16:19-31), rich Abraham is in bliss as well as poor Lazarus. It is Lk. who tells of the women of position who ministered to Jesus of their substance (Luk 8:2-3). He alone records Jesus injunction to His disciples, He that hath a purse, let him take it (Luk 22:36). To him we owe the story of Zacchaeus, a rich man who won Jesus commendation even though he still retained half his wealth (Luk 19:1-10). And he, in common with the other Evangelists, speaks in terms of approval of another rich man, Joseph of Arimathaea (Luk 23:50-53). At the same time it can scarcely be doubted that the prominence accorded in Lk. to the contrast between poverty and wealth, and to sayings of our Lord which seem to favour the poor, indicates a deep interest on the part of the writer in the problem of wealth and poverty. See Poor and Poverty.
2. What, then, is the view of wealth presented in the Gospels? What, in particular, is Jesus view of wealth? (1) He assumes, though He nowhere explicitly declares, the lawfulness of the possession of wealth. This is implied in such parables as those of the Talents (Mat 25:14-30), the Pounds (Luk 19:12-27), and the Unjust Steward (Luk 16:1-8), all of which deal with the uses of money, without any disapprobation of its possession being indicated. It is implied in His parting injunctions to His disciples (Luk 22:35-36), and in the saying, Make to yourselves friends by means of the mammon of unrighteousness (Luk 16:9), which also involve the possession and use of money. It is implied even in the demand which He made of the Rich Young Ruler and others to part with wealth (Mat 19:21, Luk 18:22; Luk 12:33; Luk 14:33), and in the exhortation, Lay not up for yourselves treasures upon the earth (Mat 6:19). In each of these cases Jesus appealed to men to forego what He did not deny was their right. He was pressing on them a moral choice, not establishing an economic law (Speer). The woes pronounced upon the rich and prosperous (Luk 6:24-26) have parallels in the OT (Isa 10:2, Amo 2:6-7; Amo 8:6), and are to be explained on the ground of the moral dangers of wealth as well as on the ground of the oppression of the pious poor by the rich. Nor is the fate of Dives (Luk 16:19-31) any proof that Jesus condemned the possession of wealth as such. See Dives.
(2) Jesus implies that wealth is the gift of God. This is the view of the OT (Psa 89:11; Psa 50:10-12; Psa 50:14 etc.). And it is accepted by Jesus and illustrated in the parables of the Talents (Mat 25:14-30), the Pounds (Luk 19:12-27), and the Foolish Rich Man (Luk 12:16-21). In all these, gifts and possessions, including wealth, are represented as bestowed on men by God. And this is made specially clear with regard to wealth in the parable of the Foolish Rich Man. The Rich Mans wealth came to him through the medium which is most evidently at Gods discretion, namely, through his ground bringing forth plentifully. The same truth is implied in the petition, Give us this day our daily bread (Mat 6:11, Luk 11:3), and in the sayings: If God so clothe the grass of the field, which to-day is and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? (Mat 6:30, Luk 12:28); Your heavenly Father knoweth that ye have need of all these things. All these things shall be added unto you. (Mat 6:32-33, Luk 12:30-31). And the description of wealth as (Luk 16:12) seems to carry with it the idea that wealth belongs really to God, and is only lent or entrusted by Him to men.
(3) Wealth, according to Jesus, is essentially a subordinate good. It is characterized by Him as (Luk 16:10) compared with spiritual interests. It is too uncertain to be the goal of life (Mat 6:19-20). Inasmuch as it is something outside man and apart from him, the possession of it does not necessarily contribute to riches of character, but may, on the contrary, coexist with poverty of soul (Luk 12:16-21; Luk 14:18-19, Mat 22:5-6). Nor will the possession of wealth compensate for the loss of the true life (Mat 16:26, Mar 8:36-37, Luk 9:25). Life, in fact, in the highest sense of the term, is a larger and richer thing than mere possession of wealth (Luk 12:15; Luk 12:23, Mat 6:20; Mat 6:25; Mat 6:33); and it is, to a considerable degree, independent of wealth (Mat 6:25; Mat 6:33-34, Luk 12:22-23; Luk 12:29-34).
(4) Wealth is a means, not an end. It is subordinate to the great moral issues of life, and it is of value only in so far as it promotes the true purpose of life. It is a test and discipline of character. The getting, possessing, and spending of wealth develop qualities which survive death, and are fraught with important consequences in the world to come. This view of wealth is presented in the parables of the Talents (Mat 25:14-30), the Pounds (Luk 19:12-27), the Foolish Rich Man (Luk 12:16-21), the Unjust Steward and Christs comments on it (Luk 16:1-13), Dives and Lazarus (Luk 16:19-31), and in the picture of the Judgment of Men (Mat 25:31-46). In these passages wealth is regarded as a trust committed by God to man, demanding in the possessor of it fidelity, watchfulness, and foresight. Faithfulness in the administration of the unrighteous mammon prepares for greater and more serious responsibilities in the world to come, and contributes to our well-being there (Luk 16:1-13); but failure to use wealth aright entails loss and condemnation (Luk 12:16-21; Luk 16:10-13; Luk 16:19-31). On the other hand, we are taught in the parable of the Unrighteous Steward that as the Steward employed his lords wealth in securing for himself friends who would support him after he was deprived of his office, so we should administer the wealth committed to us in such a way that it will contribute to our well-being in the world to come.
As to how exactly this is to be done Jesus lays down no detailed rules, trusting rather to the impulses of the regenerate heart issuing in right action. Where love to God and love to man rule the life, wealth will be wisely administered. The cross of Christ is the solution of the social problem (Kambli). At the same time, we are not left without hints and indications as to how one inspired by the enthusiasm of Christianity will deal with wealth. In acquiring wealth he will have regard to the rights and claims of his fellowmen as much as to his own (Mat 22:39; Mat 7:12, Mar 12:31, Luk 6:31). He will be sparing in his own personal expenditure, and will aim at simplicity of life (Luk 10:41-42 (Revised Version margin) ). He will be mindful of the claims of relatives (Mar 7:10-13). He will contribute liberally in gifts and personal service for the advancement of Gods Kingdom, even at much sacrifice and inconvenience (Luk 21:1-4; Luk 8:1-3; Luk 23:50-56). Nor need the gift necessarily be justifiable on purely utilitarian grounds: it may be artistically expressive of devotion and gratitude (Mat 26:6-13, Mar 14:3-9, Joh 12:2-8, Luk 7:36-50). Such a one will also relieve the needs of his fellow-men, either by almsgiving or by personal ministration, or in some other way suggested by circumstances (Mat 6:2-4; Mat 19:21; Mat 25:31-46, Mar 10:21, Luk 6:30; Luk 10:30-37; Luk 12:33; Luk 14:12-14; Luk 19:8, Joh 13:29), care, however, always being taken that ostentation or other wrong motives mar not the value of the gift or service (Mat 6:2-4). And Jesus, by His commendation of Mary for her gift of costly spikenard (Mat 26:6-13, Mar 14:3-9, Joh 12:3-8), and of the woman who was a sinner for a similar act (Luk 7:36-50), as well as by His presence at the marriage at Cana of Galilee (Joh 2:1-11), and at feasts, and by His appreciation of nature, seems to sanction expenditure of wealth in ministering not merely to the necessities of men, but also to their happiness through the gratification of their social instincts and their love of beauty.
(5) But whilst Jesus implies the lawfulness of private possessions and gives guidance as to the right use of them, He is at the same time keenly alive to the perils attached to wealth; and His recorded utterances contain many warnings with reference to them. This is the explanation of those sayings of His which seem on the first reading of them to condemn wealth and the possession of it. He characterizes money as the mammon of unrighteousness and the unrighteous mammon (Luk 16:9; Luk 16:11), not because money is evil in itself, but because the getting and possessing and spending of it are so apt to lead to unrighteousness. Again, He pronounces woe upon the rich and prosperous (Luk 6:24-25), not only because they were too often guilty of oppressing the pious poor, but also because their wealth exposed them to grave spiritual perils. And He indicates what some or these perils are. Wealth tends to delude a man as to is real worth, and to invest him with a factitious importance (Luk 12:16-21). It tends to become a mans god, and to oust the true God from His supremacy in the heart (Mat 6:24, Luk 16:13; Luk 12:16-21). The rich man is apt to trust in his riches, not in God, and to think that the possession of them insures him against adversity (Luk 12:16-21). Wealth is also apt to make him forgetful of his indebtedness to God, and to lead him to regard Gods gifts to him as his own absolute possessions to do with as he pleases (Luk 12:16-21). Further, wealth has the tendency to deaden the possessors sense of spiritual need and his aspirations after spiritual good (Mat 13:22, Luk 12:16-21; Luk 16:19-31, Mat 22:5, Luk 14:18-20). It tends also to limit the possessors thoughts to this present world and its interests, to the exclusion of higher things (Mat 6:19-34, Luk 12:16-21; Luk 16:19-31). It is apt to come into conflict with the demands of the Kingdom of God and to indispose to the acceptance of them (Mat 19:16-26, Mar 10:17-27, Luk 18:18-27; Luk 9:57-62; Luk 14:18-20, Mat 22:5). There is the danger, too, of producing alienation of sympathy from our fellow-men and selfish ignoring of their needs and claims (Luk 12:16-21; Luk 16:19-31). And, lastly, there is the danger of covetousness (Luk 12:15, Mat 13:22), wealth tending to breed the desire for more wealth (Luk 12:16-21), though this sin may beset those also who do not possess (Luk 12:13-15).
(6) These dangers, vividly realized by Jesus and greatly dreaded by Him, led Him to make use occasionally of language which, interpreted literally, would seem to teach the incompatibility of the possession of wealth with membership in the Kingdom of God. Such are the Woes pronounced on the rich and prosperous (Luk 6:24-25), the conversation following the incident of the Rich Young Ruler (Mat 19:23-24, Mar 10:23-25, Luk 18:24-25), and the demand that whosoever would be His disciple must renounce all that he hath (Luk 14:33). These utterances are to be explained partly by the circumstances of the age in which they were spoken. Jesus foresaw trouble and affliction for His followers. In the world they would have tribulation: they would be hated of all men for His names sake. Hence, if they were to endure unto the end, it was necessary that they should hold property and friends and life cheap, ready to part with them for the sake of Christ (Mat 10:34-39, Luk 14:26). And this was specially incumbent on those who were to be the preachers and missionaries of the gospel (Luk 9:57-62, Mat 8:18-22). Hence Jesus demand that those who would be His disciples should renounce all that they had. And hence also the severe things He says regarding the rich. But these utterances are to be interpreted also in accordance with Jesus practice of embodying His teaching in bold, striking, picturesque utterances designed and fitted to arrest attention. He expresses Himself thus strongly in order to impress men in all ages with the extreme peril of wealth, and to admonish the rich that they should hold their wealth lightly, and be ready to sacrifice it if duty demands.
But Jesus went further, and in one case at least demanded of an aspirant for eternal life that he sell all and give to the poor if he would have treasure in heaven (Mat 19:16-22, Mar 10:17-22, Luk 18:18-23). This demand may have been made to make clear to the Young Man the inadequacy of his observance of the Divine law, and especially the shallowness of his love for his neighbour. But more probably it was made in accordance with the principle, laid down elsewhere by Jesus, that whatever interests or relationships conflict with a mans spiritual well-being and with the claims of Gods Kingdom should be sacrificed, even though in themselves legitimate (Mat 5:29-30; Mat 19:10-12, Mar 9:43; Mar 9:45; Mar 9:47, Luk 14:26). It was probably perceived by Jesus that the Young Rulers wealth was interfering with his realization of the highest good, and would render loyal and enthusiastic discipleship impossible for him. Hence Jesus called upon him to part with it. Though this is the only case of the kind recorded in the Gospels, it may well be that there were others similar. But even though it stand alone, it is sufficient to establish the principle that the influence of wealth on the possessor may be so injurious to his highest interests that he must renounce it if he is to enter into life. See also Property.
Literature.Rogge, Derirdische Besitz im NT, 1897; Jacoby, Jesus Christus und die irdischen Gter, 1875; Holtzmann, Die ersten Christen und die sociale Frage, and Kambli, Das Eigenthum im Licht des Evangeliums, both in Wissenschaftliche Vortrge ber religise Fragen, 1882; Wendt, Das Eigentum nach christlicher Beurteilung in ZThK [Note: ThK Zeitschrift f. Theologie u. Kirche.] , 1898; Naumann, Jesus als Volksmann, 1894; Peabody, Jesus Christ and the Social Question, 1900; Orello Cone, Rich and Poor in the NT, 1902; Harnack, Das Wesen des Christentums, 1901; Heuver, The Teachings of Jesus concerning Wealth, 1903; Speer, The Principles of Jesus, 1902; Dickie, The Christian Ethics of Social Life, 1903; Stubbs, Christ and Economics, 1894; Abbott, Christianity and Social Problems, 1896; Denney, Christs Teaching on Money in Union Magazine, September 1901; Ottley, Ethics of Property in Lombard Street in Lent; James, Varieties of Religious Experience, 1902; Feine, Eine vorkanonische Ueberlieferung des Lukas, 1891; Campbell, Critical Studies on Luke, 1891; Milligan, A Group of Parables, Expos., Sept. [Note: Septuagint.] 1892; Hicks, The Communistic Experiment of Acts ii. and iv., Expos., Jan. 1906; also Lives of Jesus by Strauss, Renan, Keim, Weiss, Beyschlag, etc.; B. Weiss, NT Theol. 1880; Beyschlag, NT Theol. [English translation 1895]; Wendt, Teaching of Jesus, 1892; various works on the Parables; commentaries on Mt. and Lk., esp. Plummers St. Luke in ICC [Note: CC International Critical Commentary.] ; artt. Matthew, Luke, and Gospels in Hasting’s Dictionary of the Bible .
J. W. Slater.
Fuente: A Dictionary Of Christ And The Gospels
Wealth
WEALTH.This word is used in Scripture occasionally in the Elizabethan and primary sense of well-being (e.g. 1Sa 2:32, Est 10:3 etc.), but generally in the more usual sense of affluent possessions (e.g. Gen 34:29, Deu 8:17-18, Act 19:25 etc.).
1. Palestine is described in Deu 8:7-8 as rich not only in cereal but also in mineral wealth; but this may be a description more poetic than literal. It is, however, frequently spoken of as flowing with milk and honey (Exo 3:8, etc. etc.)products which were in ancient times considered the marks of fertile lands. The wealth of Israel increased as the country developed; and under the monarchy it reached its height. The increased prosperity did not, however, lead to increased righteousness. If in the times of Isaiah the land was full of silver and gold, it was also full of idols (Isa 2:7-8): the ruling classes oppressed the poor (Isa 5:3, Mic 2:2), drunkenness (Isa 5:11, Mic 2:11) and audacity of sin (Isa 5:13) were rampant. The national poverty that followed upon the Exile had been removed before the birth of our Lord, as exemplified by the magnificent buildings of Herod. Throughout the OT and NT many instances of wealthy individuals occur: e.g. Abram (Gen 13:2), Nabal (1Sa 25:2), Barzillai (2Sa 19:32), Zacchus (Luk 19:2), Joseph of Arimatha (Mat 27:57).
2. In the OT the possession of wealth is generally regarded as evidence of Gods blessing, and so of righteousness (Psa 1:3-4 etc.). But the stubborn facts of the godly being called upon sometimes to suffer, and of the wicked sometimes flourishing, led to a deeper view; and the limited power and transitoriness of wealth were realized (Psa 49:1-20; Psa 37:1-40; Psa 73:1-28. Job 21:1-34, Jer 12:1-17 etc.). In the NT the problem does not present itself so keenly; as, in the full belief of a future life, the difficulty resolved itself. But the general conduciveness of virtue to earthly prosperity is inculcated; and we are taught that godliness is profitable for this life as well as for that which is to come (1Ti 4:8; cf. Mat 6:33, Mar 10:30).
3. Our Lords position regarding wealth must be deduced from His practice and teaching. As regards His practice, it is clear that, until He commenced His ministry, He obtained His livelihood by labour, toiling as a carpenter in Nazareth (Mar 6:3). During His ministry, He and the Twelve formed a family with a common purse. This store, composed, no doubt, of the personal property of those of their number who originally had wealth, was replenished by gifts of attached disciples (Luk 8:3). From it necessary food was purchased and the poor were relieved (Joh 4:8; Joh 13:28). Christ and His Apostles as a band, therefore, owned private property. When our Lord dispatched the Twelve on a special tour for preaching and healing, and when He sent the Seventy on a similar errand, He commanded them to take with them neither money nor food (Mat 10:10, Luk 10:4); but these were special instructions on special occasions, and doubtless on their return to Him the former system of a common purse was reverted to (cf. Luk 22:36).
As regards Christs teaching, it is important to balance those sayings which appear to be hostile to any possession of wealth, with those which point in the other direction. On the one hand, we find Him bidding a rich young man sell his all and give to the poor (Mar 10:21), and then telling His disciples that it is easier for a camel to go through a needles eye than for a rich man to enter the Kingdom of God. He pictures a possessor of increasing wealth hearing God say, Thou foolish one, this night is thy soul required of thee (Luk 12:20); He follows beyond the grave the histories of a rich man and a beggar, placing the rich man in a place of torment and the poor man in Abrahams bosom (Luk 16:19 f.). But there is the other side; for we find that He sympathized deeply with those enduring poverty, assuring them of their Fathers care (Mat 6:32), preaching especially to them the gospel (Mat 11:5), and pronouncing upon them in their sorrows a special benediction (Luk 6:20). He showed that He desired that all should have a sufficiency, by bidding all, rich and poor alike, pray for daily bread. If He taught that riches were indeed an obstacle to entrance into the Kingdom of God, He also taught that it was the few (whether rich or poor) that succeeded in entering it (Mat 7:14). If He told one young man to sell all that he had, clearly He did not intend this counsel to be applicable to all, for He assured of salvation Zacchus, who gave but the half of his goods to the poor (Luk 19:8-9). If the builder of larger barns is termed the foolish one, his folly is shown not to have been mere acquisition of wealth, but that acquisition apart from riches toward God (Luk 12:21); and if Dives is in Hades, it is evident that be is not there merely because of his riches, for Lazarus lies in the bosom of Abraham, the typical rich Jew. Further, in the parables of the Pounds and the Talents (Luk 19:12, Mat 25:14) He teaches, under the symbolism of money, that men are not owners but stewards of all they possess; while in the parable of the Unjust Steward He points out one of the true uses of wealthnamely, to relieve the poor, and so to insure a welcome from them when the eternal tabernacles are entered (Luk 16:9).
From the foregoing we may conclude that, while our Lord realized that poverty brought sorrow, He also realized that wealth contained an Intense peril to spiritual life. He came to raise the world from the material to the spiritual; and wealth, as the very token of the material and temporal, was blinding men to the spiritual and eternal. He therefore urged those to whom it was a special hindrance, to resign it altogether; and charged all to regard it as something for the use of which they would be held accountable.
4. In the Apostolic Church, in its earliest days, we find her members having all things common, and the richer selling their possessions to supply the wants of their poorer brethren (Act 2:44-45; Act 4:34-37). But this active enthusiasm does not necessarily show that the Church thought the personal possession of wealth, in itself, unlawful or undesirable; for the case of Ananias clearly indicates that the right to the possession of private property was not questioned (Act 5:4). Later in the history of the Church we find St. James inveighing against the proud and heartless rich (Jam 2:1-8; Jam 5:1-5), and St. Paul warning men of the spiritual dangers incident to the procuring or possessing of wealth (1Ti 6:9-10; 1Ti 6:17-19; cf. Rev 3:17).
Charles T. P. Grierson.
Fuente: Hastings’ Dictionary of the Bible
Wealth
See Riches
Riches
Fuente: Nave’s Topical Bible
Wealth
primarily “facility” (eu, “well,” poros, “a passage”), hence “plenty, wealth,” occurs in Act 19:25. Cp. euporeo, “to be well provided for, to prosper,” Act 11:29.
Note: In 1Co 10:24, the AV, “wealth,” RV, “good,” is, lit., “the (thing) of the other.”