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| == Baker's Evangelical Dictionary of Biblical Theology <ref name="term_18313" /> ==
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| <p> The most basic English definitions of wealth are "the condition of being happy and prosperous" and "spiritual well-being" [[ (Oed).]] But the most common usage probably involves the narrower sense of "abundance of possessions, or of valuable products. " [[ A]] large percentage of [[ Scripture]] focuses on right and wrong uses of this latter kind of wealth, while always subordinating it to the former. </p> <p> <i> The Old [[Testament]] </i> . All wealth originally formed part of God's good creation, over which humans were given dominion ( Genesis 1: 26 ). This responsibility remained after the fall (9:1-3), but sin corrupted the process. God promised to make a great nation of Abraham's offspring, centered around prosperity in the promised land (12: 7; 15:18; 17: 8; 22: 17). The patriarchs themselves were wealthy, as a first token of this blessing from God (24:35; 26: 13; 30:43). So too God materially blessed the [[Israelites]] in [[Goshen]] as a testimony to the [[Egyptians]] (47:27). En route to Canaan, however, God very clearly places stipulations on the accumulation of wealth; manna and quail were to be collected so that no one had too little or too much ( Exodus 16:16-18; quoted in 2 Corinthians 8:15 ). </p> <p> The law assumes the inherent worth of private property. It regulates the boundaries of fields ( Deuteronomy 19:14 ) and inheritance rights (21:16). It promises [[Canaan]] as a land of abundant resources that the Israelites may enjoy so long as they obey God's laws ( Numbers 13: 27; 14: 8; Deuteronomy 6: 3 ). But the law also provides safeguards against theft and covetousness ( Exodus 20: 15,17; 22: 1- 15 ), forbids usury or "excessive interest" (22:25; Deuteronomy 23: 19- 20 ), and includes a variety of constraints against the accumulation of unnecessary wealth. People may not work on the Sabbath; loans must be cancelled in [[Sabbath]] and [[Jubilee]] years ( Leviticus 25 ); tithes and offerings of the best of one's goods must be given to the Lord ( Deuteronomy 14: 22- 29; 25: 1- 15 ), creating genuine sacrifices; and generous provisions must be left behind for the poor and alien in the land ( Leviticus 19: 9-10; Deuteronomy 15: 4- 11; 23: 24-25; 24: 19-22 ). One's livelihood may not be taken as security ( Deuteronomy 24: 6 ), and wages must be paid on time (19: 13). Great quantities of material resources were expended in constructing and furnishing the tabernacle ( Exodus 25- 30 ) , but the temptations to use wealth for idolatry loomed menacingly near ( chap. 32). </p> <p> God's promises and threats are repeatedly fulfilled from the time of Joshua through the monarchy to the exile and return. When the nation and her leaders obey God, he blesses them with peace and prosperity in the land; when they disobey, conquest and oppression by foreign nations follow. The Book of Ruth illustrates a compassionate rich man (Boaz) properly following the laws of gleaning. David amasses great wealth through military victories; Solomon's comes more from tribute and trade. By not first of all seeking wealth, God grants [[Solomon]] greater prosperity than any other ancient monarch ( 1 Kings 3-4 ). His palace and God's temple require vast material resources for their erection, but at the expense of the conquered peoples. At the very moment his wealth reaches its zenith, his foreign alliances, reflected in his huge harem, lead him into idolatry ( 1 Kings 10-11 ). Later kings more consistently abuse the privileges their wealth grants them, among whom [[Ahab]] is probably the worst ( 1 Kings 21 ). [[Ezra-Nehemiah]] describes the rebuilding of the temple after exile, but this time the needs of the poor are given greater priority ( Nehemiah 5: 1-13 ). </p> <p> Despite its dangers, wealth has so far been seen as primarily a blessing from God, with poverty often viewed as a curse. The Book of Job offers the most important Old Testament corrective to this notion. God allows Satan to take away Job's great wealth (and health) to test him. Job's friends are convinced that he has sinned, but God vindicates Job against his friends. Psalms and Proverbs therefore continue a two-pronged approach to riches and poverty. Wealth may be a reward for industry or righteousness ( Psalm 112; Proverbs 12: 11; 13: 21; 21: 5 ). But it is at least as often the ill-gotten product of wickedness or hostility, in which case it is better to be poor ( Psalm 37: 16-17; Proverbs 15: 16-17; 16:8; 17: 1 ) . These contrasting emphases caution against absolutizing any one particular proverb; wisdom literature after all provides only generalizations of what is often true, and some statements are descriptive rather than prescriptive. Biblical wisdom also stresses the transience of earthly wealth ( Psalm 39: 4-6; Proverbs 23: 4-5; Ecclesiastes 5: 8-17 ) and the future recompense of the oppressed ( Psalm 49:10-20 ). Those who are given much must therefore not trust in their own resources but in God ( Psalm 52: 7; Proverbs 3: 9-10 ) and must use their abundance to help the needy ( Psalm 82: 3- 4; Proverbs 29:7 ) . The ideal is to pray for enough possessions to avoid the temptation to steal but not enough to feel independent of God ( Proverbs 30: 8- 9 ). </p> <p> The prophets continue the theme of offering prosperity for obedience and threatening its removal as a punishment for sin. Yet in view of the wickedness of their audiences, the latter predominates. Foreign nations are lambasted for the arrogance their wealth has engendered ( Isaiah 14; Ezekiel 26,28 ). Although Judah and [[ Israel]] should know better, however, they too selfishly amass property while ignoring God's moral standards ( Isaiah 5: 8- 9 ) ; they trust in ritual worship rather than true repentance ( Jeremiah 7:5-8 ); and they extort, rob, and oppress the poor to gain more land ( Ezekiel 22:29; Micah 2:2 ). They boast in their wealth ( Hosea 12:8 ), revel in their affluence ( Amos 4:1 ; Habakkuk 2:16-17 ), and cannot wait for the Sabbath to end so they can make more money ( Amos 8: 5 ) . Their leaders' motives for ministry are largely financial ( Micah 3: 11 ) ! Instead, they should "Seek justice, encourage the oppressed. [[ Defend]] the cause of the fatherless, plead the case of the widow" ( Isaiah 1 :17; cf. Jeremiah 22:13- 17 ) . They should give to God the full amount of tithes and offerings due him ( Malachi 3: 10 ) . In expectation of just such obedience, the prophets look beyond the coming exile to the restoration of a remnant in the land, whose prosperity will once again be great ( Isaiah 54-55,60-66 ), including much to eat ( Joel 2:23-27 ) and the shared wealth of all the nations ( Zechariah 14: 14 ). </p> <p> In short, the Old Testament recognizes wealth as often a blessing from God. But frequently that wealth is tied up with the land or the temple in ways that do not carry over into a New Testament age that knows no one sacred piece of geography or architecture ( John 4: 24 ) . Even in the Old Testament, the Israelites' wealth was meant to be shared, with the poor in the land and with [[ Gentiles]] outside, so as to bring people to a knowledge of the Lord. [[Increased]] privilege carries increased responsibility. [[Governments]] and economic institutions today are not theocracies, but they may still be judged on how they meet the needs of the powerless and dispossessed. </p> <p> <i> The New Testament </i> . As a carpenter, Jesus probably came from the lower end of the small "middle-class" of the ancient world although by modern standards he would still be considered poor. The same is probably true of his fishermen disciples. Matthew would doubtless have been better off. [[Joseph]] of [[Arimathea]] is called rich ( Matthew 27: 57 ) . But the overriding thrust of Jesus' teaching on wealth is to highlight "mammon" (material resources) as a major competitor with God for human allegiance ( Matthew 6: 19-24; Luke 16: 1- 13 ). Wealth is "deceitful" ( Mark 4: 19 ) and can distract people from taking care of their spiritual condition, thereby causing them to forfeit eternal life ( Mark 8: 36 ) . Hence, Jesus comes to announce God's reversal of human standards concerning rich and poor. Luke in particular emphasizes this theme. The rich will be sent away empty (1: 53), the poor will be blessed ( 6:20) and liberated from their oppression (4:16-21). Those who accumulate wealth with no thought for God or the destitute around them will be eternally condemned (12:16-21; 16:19-31). </p> <p> The right use of money thus forms a crucial part of Jesus' teaching on discipleship. His followers should have special concern for the poor ( Luke 14:7-24 ), give generously of their resources ( Matthew 5: 42 ) even when they are meager ( Mark 12: 43-44 ), and be content with their daily bread ( Matthew 6: 11 ) . There are unique occasions in which it remains justifiable to lavish expense on the worship of Christ in ways some people will find wasteful ( Mark 14: 3- 9 , ; with v. 7 quoting Deuteronomy 15: 11 a) , but these should remain the exception and not the norm ( cf. Deuteronomy 15: 11 b) . Perhaps the most famous teaching of Jesus on money is his call to the rich young ruler to sell all he had, give it to the poor, and follow him ( Mark 10 :21; cf. esp. v. 25 ). Luke's redaction makes it clear this command does not apply to all; it appears as first in a series of three episodes on wealth ( Luke 18: 18-30; 19 :1- 10,11-27 ). In the second, repentant [[Zaccheus]] gives up only half of his possessions; in the third, the faithful servants invest their master's money for kingdom priorities. But it is precisely those who too quickly become complacent by this observation whom God probably would call to give up all! </p> <p> Not only individuals but [[Christian]] communities must come to grips with Jesus' ethic. As a promise to individuals, Matthew 6: 33 ("seek first [God's] kingdom and his righteousness, and all these things [food, clothing, and drink] will be given to you as well") would have been frequently disproved. In light of Mark 10:30 and Luke 12: 33 it must rather mean that to the extent that God's people collectively obey his commands, which include caring for the poor, then individual needs will be met. God provides enough for all his people to live a decent life; the question is if they will distribute his resources equitably to bring about this state of affairs. [[Eternal]] destinies hang in the balance; God will judge people on the basis of how they have cared for the needy in their midst ( Matthew 25: 31- 46 ). The parable of sheep and goats most likely refers only to needy disciples ("brothers"), but the parable of the good [[Samaritan]] generalizes the principle to embrace even one's enemies, including those of entirely different religions and races ( Luke 10:25 -37 ) . </p> <p> In the early church, Jesus' disciples begin to put his teachings into practice. While retaining private property and not forcing anyone to participate, they develop a system of communal sharing in which believers sell their goods and redistribute the profits from "each according to his ability" ( Acts 11: 29 ) "to anyone as he had need" (2: 45)the identical two clauses that formed the heart of Marx's manifesto! Some have labeled this experiment a mistake that exacerbated the effects of a later famine, but Luke makes it clear that God supported and blessed these arrangements (2: 46- 47; 5: 14). [[Barnabas]] provides a positive illustration of donating the proceeds from selling a field to the common pot (4 :36) ; [[Ananias]] and [[Sapphira]] offer a negative illustration of deceiving the apostles about how much they were donating (5:2). </ p> <p> Acts nevertheless makes clear that physical and spiritual healing take priority over material needs (3:6-10). [[Philip]] rebukes Simon Magus for thinking the power of the [[Holy]] Spirit could be bought (8:18-20). Paul stresses that he has not coveted anyone's goods but worked to supply his own needs. And he quotes Jesus: "It is more blessed to give than to receive" (20:33-35). Still, his preaching has an impact on how people use their wealth, particularly in Ephesus; believers who no longer buy idols cause such a downturn in the silver business that the merchants riot ( 19: 23- 27) . </p> <p> [[Members]] of the [[Pauline]] churches, particularly in Corinth, are predominantly poor and hence more receptive to the gospel, which seems foolish to persons of power and influence ( 1 Corinthians 1: 18- 31 ) . This is one of Paul's reasons for not seeking support from the churches to which he ministers ( 1 Corinthians 9 ), while still accepting such support when it comes unsolicited ( Philippians 4: 10- 19 ), and encouraging [[ Christians]] to support others who teach or lead them ( Galatians 6: 6; 1 Timothy 5:17- 18; 2 Timothy 2:6 ). But remuneration must never be a motive for ministry ( 1 Timothy 3:8; Titus 1:8 ) and "the love of money is a root of all kinds of evil" ( 1 Timothy 6:10; cf. 2 Timothy 3:2 ). [[ A]] key theme in several letters is the collection for the poor Christians in Judea, based in part on a sense of indebtedness to the mother church there ( Romans 15: 25- 27 ) . Support for leaders in ministry and help for the needy of the world thus form the two central purposes for Christian giving. </p> <p> In 2 Corinthians 8- 9 , Paul stresses that such giving should be sacrificial (8: 1- 3) , sincere (v. 8), voluntary, and cheerful (9:7). Commitments should be kept (8:10- 12), systems of accountability established (8:16-24), and giving in proportion to one's incomea "graduated tithe" (8:12-15; cf. 1 Corinthians 16:2 b). In the context of this collection appears the first record of a weekly Sunday offering ( 1 Corinthians 16: 2 a). Christians should take particular care of needy relatives ( 1 Timothy 5: 3-16 ) and be rich in good needs, sharing rather than trusting in their wealth ( 1 Timothy 6: 17-19 ). They should pay their taxes ( Romans 13: 6- 7 ) and work diligently, avoiding idleness so as not to be a financial burden to anyone else ( 1 Thessalonians 4: 11; 2 Thessalonians 3:6-15 ). Perhaps more than any other writer, Paul gives the lie to the so-called prosperity gospel, by stressing hardships, including economic ones, as standard fare for the believer ( 1 Corinthians 4 :8-13; 2 Corinthians 6:3 -10; 11: 23- 29 ). </p> <p> After reading James, one wonders if it is possible to be both rich and Christian! [[Current]] economic states will be reversed (1:9- 11); true religion cares for the dispossessed (1: 27) ; God has a preferential option for the poor who love him ( 2: 5); the rich exploit the poor Christians to whom he is writing (2 :6- 7); indeed they are characterized as affluent, self-indulgent oppressors whose doom is near and certain (5: 1- 6). Still, there is a small merchant class in James' congregation (4: 13-17), and the rich in 1:10 probably are believers. But 2:14- 17 makes plain that unless rich Christians use their wealth to help their poorer fellow Christians they cannot claim to have saving faith. </p> <p> Peter too knows false teachers who are "experts in greed" ( 2 Peter 2: 14 ) and commands elders not to be eager for money but for service ( 1 Peter 5:2 ). Women should not seek beauty from expensive, outward adornment ( 1 Peter 3: 3; cf. 1 Timothy 2:9 -10 ). John echoes James: Claims to have Christ's love without sharing material possessions with the needy prove vacuous ( 1 John 3: 17- 18 ) . Jude's false teachers "have rushed for profit" (v. 11). And the end times will be characterized by rich, professing Christians who pitifully refuse to acknowledge their spiritual bankruptcy ( Revelation 3: 17 ) . Indeed, the Antichrist's empire will rule by economic discrimination against believers (13:17); the lament over the fall of end-time "Babylon" focuses on the destruction of its great luxuries and affluence ( chap. 18) . But although fallen humanity has used wealth for great evils, God will redeem his originally good purposes in creation in the new heavens and earth when all wealth will be used for godly ends (21:24). </ p> <p> In sum, the New Testament is less positive about wealth than the Old Testament. It creates great temptations, even among God's people, for sin, self-indulgence, and exploitation of the poor. It is possible to be rich and Christian, but only if one is a good steward of that wealth, generous in giving and not worshiping unrighteous mammon . Yet one day, wealth, like the rest of creation, will be restored to its true and perfect place in God's designs to recreate the cosmos. </p> <p> [[Craig]] [[L.]] Blomberg </p> <p> <i> See also </i> [[Money]]; [[Reward]]; [[Wages]]; Work </p> <p> <i> Bibliography </i> . [[J.]] Ellul, <i> Money and Power </i> ; [[G. ]] [[A.]] Getz, <i> [[A]] Biblical [[Theology]] of Material [[Possessions]] </i> ; [[N.]] [[K.]] Gottwald, <i> The Tribes of [[Yahweh]] </i> ; [[G.]] Gutierrez, <i> [[A]] Theology of Liberation </i> ; [[T. ]] [[D. ]] Hanks, <i> God So [[Loved]] the Third World </i> ; [[M. ]] Hengel, <i> [[Property]] and [[Riches]] in the Early Church </i> ; [[R.]] [[M.]] Kidd, <i> Wealth and [[Beneficence]] in the Pastoral [[Epistles]] </i> ; [[P. ]] [[U.]] Maynard-Reid, <i> [[Poverty]] and Wealth in James </i> ; [[R.]] [[H.]] Nash, <i> Poverty and Wealth </i> ; [[D.]] [[E.]] Oakman, <i> Jesus and the Economic [[Questions]] of His Day </i> ; [[R. ]] [[J.]] Sider, <i> Rich Christians in an Age of [[Hunger]] </i> ; [[T.]] [[E.]] Schmidt, <i> [[Hostility]] to Wealth in the Synoptic [[Gospels]] </i> ; [[D. ]] [[P.]] Seccombe, <i> Possessions and the Poor in Luke- Acts </i> ; [[C.]] [[J.]] Vos, <i> [[Isbe, ]] </i> 4: 185- 90; [[R. ]] [[N.]] Whybray, <i> Wealth and Poverty in the Book of Proverbs </i> ; [[H.]] [[G.]] [[M. ]] Williamson, <i> [[ Eq]] </i> 57 ( 1985): 5- 22. </p> | | Wealth <ref name="term_57810" /> |
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| | <p> <b> [[ Wealth.]] </b> — <b> 1. </b> 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 πλούσιος, πλοῦτος, πλουτεῖν, θησαυρός, θησαυρίζειν do not occur in it ; and πτωχός is found only in John 12: 5-6; John 12: 8; John 13: 29. Mk. contributes little—only Mark 4: 19 and a few characteristic touches in the narrative of the Rich Young Ruler and the discourse following upon it, as for instance Mark 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 Luke 1: 53; Luke 3: 11; Luke 4: 18; Luke 6: 24-25; Luke 12: 13- 21; Luke 14: 12- 14; Luke 14:33; Luke 16: 1- 13; Luke 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: Matthew 5: 3, cf. Luke 6:20; Matthew 6: 19- 21, cf. Luke 12: 33; Matthew 5: 42, cf. Luke 6: 30; Matthew 19: 21, cf. Luke 18:22; in the parable of the Marriage Feast ( Matthew 22:1- 14) it is the ‘good and bad’ who are gathered in from the highways, in the parable of the Great Supper ( Luke 14:16-24) it is the ‘poor and maimed and blind and lame. ’ </p> <p> 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 needle’s eye than for a rich man to enter into the kingdom of God,’ is recorded by Mt. ( Matthew 19: 24) and Mk. ( Mark 10:25) as well as by Lk. ( Luke 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 ( Matthew 4:18-22; Matthew 9:9, Mark 1: 16-20; Mark 2:14, Luke 5: 11; Luke 5: 27-28) Mt. and Mk. tell of the Baptist’s ascetic manner of life ( Matthew 3: 4, Mark 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’ ( Matthew 6: 19), and ‘The poor have good tidings preached to them’ ( Matthew 11: 5). In Matthew 13: 22 and Mark 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 (ἀγρούς) for His sake ( Matthew 19: 29, Mark 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 ( Luke 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 ( Luke 8: 2- 3). He alone records Jesus’ injunction to His disciples, ‘He that hath a purse, let him take it’ ( Luke 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 ( Luke 19:1-10). And he, in common with the other Evangelists, speaks in terms of approval of another rich man, [[Joseph]] of [[ Arimathaea]] ( Luke 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. </p> <p> <b> 2. </b> 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, <i> the lawfulness of the possession of wealth </i> . This is implied in such parables as those of the [[Talents]] ( Matthew 25: 14-30) , the Pounds ( Luke 19: 12-27), and the Unjust [[ Steward]] ( Luke 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 ( Luke 22: 35-36), and in the saying, ‘Make to yourselves friends by means of the mammon of unrighteousness’ ( Luke 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 ( Matthew 19: 21, Luke 18: 22; Luke 12:33; Luke 14:33) , and in the exhortation, ‘Lay not up for yourselves treasures upon the earth’ ( Matthew 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 ( Luke 6:24-26) have parallels in the [[ Ot]] ( Isaiah 10:2, Amos 2:6-7; Amos 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 ( Luke 16: 19-31) any proof that Jesus condemned the possession of wealth as such. See Dives. </p> <p> (2) Jesus implies that <i> wealth is the gift of God </i> . This is the view of the [[Ot]] ( Psalms 89: 11; Psalms 50: 10- 12; Psalms 50: 14 etc.) . And it is accepted by Jesus and illustrated in the parables of the Talents ( Matthew 25: 14-30), the Pounds ( Luke 19: 12-27), and the [[Foolish]] Rich Man ( Luke 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 Man’s wealth came to him through the medium which is most evidently at God’s discretion, namely, through his ground bringing forth plentifully. The same truth is implied in the petition, ‘Give us this day our daily bread’ ( Matthew 6: 11, Luke 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?’ ( Matthew 6: 30, Luke 12:28) ; ‘Your heavenly Father knoweth that ye have need of all these things.… All these things shall be added unto you.’ ( Matthew 6: 32- 33, Luke 12: 30-31) . And the description of wealth as τὸ ἀλλότριον ( Luke 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. </p> <p> (3) Wealth, according to Jesus, is essentially <i> a subordinate good </i> . It is characterized by Him as ἐλάχιστον ( Luke 16:10 ) compared with spiritual interests. It is too uncertain to be the goal of life ( Matthew 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 ( Luke 12: 16-21; Luke 14: 18-19, Matthew 22:5-6). Nor will the possession of wealth compensate for the loss of the true life ( Matthew 16:26, Mark 8: 36- 37, Luke 9:25). Life, in fact, in the highest sense of the term, is a larger and richer thing than mere possession of wealth ( Luke 12:15; Luke 12:23, Matthew 6:20; Matthew 6:25 ; Matthew 6:33) ; and it is, to a considerable degree, independent of wealth ( Matthew 6: 25; Matthew 6: 33-34, Luke 12: 22- 23; Luke 12: 29-34). </p> <p> (4) Wealth is <i> a means, not an end </ i> . 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 ( Matthew 25: 14- 30), the Pounds ( Luke 19:12-27), the Foolish Rich Man ( Luke 12: 16- 21) , the Unjust Steward and Christ’s comments on it ( Luke 16:1 -13), Dives and Lazarus ( Luke 16: 19- 31), and in the picture of the [[ Judgment]] of Men ( Matthew 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 ( Luke 16: 1- 13) ; but failure to use wealth aright entails loss and condemnation ( Luke 12:16-21; Luke 16:10- 13; Luke 16: 19- 31). On the other hand, we are taught in the parable of the [[Unrighteous]] Steward that as the Steward employed his lord’s 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. </p> <p> 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 ( Matthew 22:39; Matthew 7: 12, Mark 12: 31, Luke 6: 31). He will be sparing in his own personal expenditure, and will aim at simplicity of life ( Luke 10: 41- 42 (Revised Version margin)) . He will be mindful of the claims of relatives ( Mark 7: 10-13). He will contribute liberally in gifts and personal service for the advancement of God’s Kingdom, even at much sacrifice and inconvenience ( Luke 21:1 -4 ; Luke 8: 1-3; Luke 23: 50- 56). Nor need the gift necessarily be justifiable on purely utilitarian grounds: it may be artistically expressive of devotion and gratitude ( Matthew 26:6-13, Mark 14: 3-9 , John 12:2- 8, Luke 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 ( Matthew 6:2- 4; Matthew 19:21; Matthew 25: 31- 46, Mark 10: 21, Luke 6: 30; Luke 10: 30-37; Luke 12:33; Luke 14 :12- 14; Luke 19:8, John 13: 29) , care, however, always being taken that ostentation or other wrong motives mar not the value of the gift or service ( Matthew 6:2 -4). And Jesus, by His commendation of Mary for her gift of costly spikenard ( Matthew 26: 6-13, Mark 14: 3-9 , John 12: 3-8), and of the woman who was a sinner for a similar act ( Luke 7: 36- 50) , as well as by His presence at the marriage at [[Cana]] of [[Galilee]] ( John 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. </p> <p> ( 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 <i> the perils attached to wealth </ i> ; 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’ ( Luke 16:9; Luke 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 ( Luke 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 ( Luke 12:16-21). It tends to become a man’s god, and to oust the true God from His supremacy in the heart ( Matthew 6:24, Luke 16:13; Luke 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 ( Luke 12:16-21). Wealth is also apt to make him forgetful of his indebtedness to God, and to lead him to regard God’s gifts to him as his own absolute possessions to do with as he pleases ( Luke 12:16-21). Further, wealth has the tendency to deaden the possessor’s sense of spiritual need and his aspirations after spiritual good ( Matthew 13:22, Luke 12:16- 21; Luke 16:19-31, Matthew 22:5, Luke 14: 18- 20). It tends also to limit the possessor’s thoughts to this present world and its interests, to the exclusion of higher things ( Matthew 6:19-34, Luke 12:16-21; Luke 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 ( Matthew 19: 16-26, Mark 10:17-27, Luke 18:18- 27; Luke 9: 57-62; Luke 14: 18- 20, Matthew 22: 5). There is the danger, too, of producing alienation of sympathy from our fellow-men and selfish ignoring of their needs and claims ( Luke 12: 16- 21; Luke 16:19-31). And, lastly, there is the danger of covetousness ( Luke 12: 15, Matthew 13:22) , wealth tending to breed the desire for more wealth ( Luke 12: 16- 21) , though this sin may beset those also who do not possess ( Luke 12: 13-15) . </p> <p> ( 6) These dangers, vividly realized by Jesus and greatly dreaded by Him, led Him to make use occasionally of <i> language which, interpreted literally, would seem to teach the incompatibility of the possession of wealth with membership in the Kingdom of God. </ i> Such are the Woes pronounced on the rich and prosperous ( Luke 6: 24-25), the conversation following the incident of the Rich Young Ruler ( Matthew 19: 23-24, Mark 10: 23-25, Luke 18: 24-25), and the demand that whosoever would be His disciple must renounce all that he hath ( Luke 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 name’s 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 ( Matthew 10: 34- 39, Luke 14: 26). And this was specially incumbent on those who were to be the preachers and missionaries of the gospel ( Luke 9: 57- 62, Matthew 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. </p> <p> 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 ( Matthew 19:16-22, Mark 10:17-22, Luke 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 man’s spiritual well-being and with the claims of God’s Kingdom should be sacrificed, even though in themselves legitimate ( Matthew 5:29-30; Matthew 19: 10-12, Mark 9: 43; Mark 9: 45; Mark 9: 47, Luke 14: 26) . It was probably perceived by Jesus that the Young Ruler’s 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. </p> <p> Literature.—Rogge, <i> Derirdische Besitz im [[ Nt]] </i> , 1897; Jacoby, <i> Jesus Christus und die irdischen Güter </i> , 1875; Holtzmann, ‘Die ersten Christen und die sociale Frage,’ and Kambli, ‘Das Eigenthum im Licht des Evangeliums, ’ both in <i> Wissenschaftliche Vorträge über religiöse Fragen </i> , 1882; Wendt, ‘Das Eigentum nach christlicher Beurteilung’ in <i> ZThK </i> [Note: ThK Zeitschrift f. Theologie u. Kirche. ] , 1898; Naumann, <i> Jesus als Volksmann </i> , 1894; Peabody, <i> Jesus Christ and the Social [[Question]] </i> , 1900; Orello Cone, <i> Rich and Poor in the [[Nt]] </i> , 1902; Harnack, <i> Das Wesen des Christentums </i> , 1901; Heuver, <i> The Teachings of Jesus concerning Wealth </i> , 1903; Speer, <i> The [[Principles]] of Jesus </i> , 1902; Dickie, <i> The [[Christian]] Ethics of Social Life </i> , 1903; Stubbs, <i> Christ and Economics </i> , 1894; Abbott, < i> Christianity and Social Problems </ i> , 1896; Denney, ‘Christ’s Teaching on Money’ in <i> Union Magazine </i> , September 1901; Ottley, ‘Ethics of Property’ in <i> Lombard Street in [[ Lent]] </i> ; James, <i> Varieties of [[ Religious]] [[Experience]] </i> , 1902; Feine, <i> Eine vorkanonische Ueberlieferung des Lukas </i> , 1891; Campbell, <i> Critical Studies on Luke </i> , 1891; Milligan, [[ ‘A]] Group of Parables,’ < i> Expos </ i> ., Sept. [Note: Septuagint.] 1892; Hicks, ‘The Communistic [[Experiment]] of Acts ii. and iv. ,’ < i> Expos < /i> ., Jan. 1906; also Lives of Jesus by Strauss, Renan, Keim, Weiss, Beyschlag, etc.; [[B.]] Weiss, <i> [[Nt]] Theol </i> . 1880; Beyschlag, <i> [[Nt]] Theol </i> . [English translation 1895]; Wendt, < i> Teaching of Jesus </ i> , 1892; various works on the Parables; commentaries on Mt. and Lk., esp. Plummer’s ‘St. Luke’ in < i> [[Icc]] </ i> [Note: [[ Cc]] International Critical Commentary.] ; artt. ‘Matthew, ’ ‘Luke,’ and ‘Gospels’ in Hasting's Dictionary of the Bible. </p> <p> [[J.]] [[W.]] Slater. </p> |
| == Hastings' Dictionary of the Bible <ref name="term_54709" /> ==
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| <p> <strong> [[Wealth]] </strong> . This word is used in Scripture occasionally in the Elizabethan and primary sense of ‘well-being’ ( <em> e.g </em> . 1 Samuel 2: 32 , Esther 10: 3 etc.), but generally in the more usual sense of affluent possessions ( <em> e.g </em> . [[Genesis]] 34:29 , Deuteronomy 8:17- 18 , Acts 19: 25 etc.). </p> <p> <strong> 1. </strong> [[Palestine]] is described in Deuteronomy 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’ ( Exodus 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’ ( Isaiah 2: 7- 8 ) : the ruling classes oppressed the poor ( Isaiah 5: 3 , Micah 2:2 ) , drunkenness ( Isaiah 5:11 , Micah 2:11 ) and audacity of sin ( Isaiah 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: <em> e. g </ em> . [[Abram]] ( Genesis 13: 2 ), [[Nabal]] ( 1 Samuel 25: 2 ), [[Barzillai]] ( 2 Samuel 19: 32 ), Zacchæus ( Luke 19: 2 ), Joseph of Arimathæa ( Matthew 27: 57 ). </p> <p> <strong> 2. </strong> In the [[Ot]] the possession of wealth is generally regarded as evidence of God’s blessing, and so of righteousness ( Psalms 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 ( Psalms 49: 1- 20; Psalms 37: 1-40; Psalms 73:1-28 . Job 21: 1- 34 , Jeremiah 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 ( 1 Timothy 4:8; cf. Matthew 6:33 , Mark 10:30 ). </p> <p> <strong> 3. </strong> <em> Our Lord’s position regarding wealth </em> must be deduced from His practice and teaching. As regards His <em> practice </em> , it is clear that , until He commenced His ministry, He obtained His livelihood by labour, toiling as a carpenter in [[Nazareth]] ( Mark 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 ( Luke 8: 3 ). From it necessary food was purchased and the poor were relieved ( John 4: 8; John 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 ( Matthew 10: 10 , Luke 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. Luke 22:36 ). </p> <p> As regards Christ’s <em> teaching </em> , 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 ( Mark 10:21 ), and then telling His disciples that it is easier for a camel to go through a needle’s 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’ ( Luke 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 Abraham’s bosom ( Luke 16: 19 f. ). But there is the other side; for we find that He sympathized deeply with those enduring poverty, assuring them of their Father’s care ( Matthew 6:32 ), preaching especially to them the gospel ( Matthew 11:5 ), and pronouncing upon them in their sorrows a special benediction ( Luke 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 ( Matthew 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’ Zacchæus, who gave but the half of his goods to the poor ( Luke 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 < em> that </ em> acquisition apart from riches ‘toward God’ ( Luke 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]] ( Luke 19:12 , Matthew 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 < em> true </ em> uses of wealth namely, to relieve the poor, and so to insure a welcome from them when the eternal tabernacles are entered ( Luke 16:9 ). < /p> < p> 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 < em> all </ em> to regard it as something for the use of which they would be held accountable. < /p> <p> <strong> 4 </ strong> . 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 ( Acts 2:44-45; Acts 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 ( Acts 5:4 ). Later in the history of the Church we find St. James inveighing against the proud and heartless rich ( James 2:1-8; James 5:1-5 ), and St. Paul warning men of the spiritual dangers incident to the procuring or possessing of wealth ( 1 Timothy 6:9-10; 1 Timothy 6:17-19; cf. Revelation 3:17 ). </p> <p> [[Charles]] [[T.]] [[P.]] Grierson. </p> | | == References == |
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| == Bridgeway Bible Dictionary <ref name="term_19151" /> ==
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| <p> God created the material world and gave it to the people of the world for their enjoyment ( Genesis 1:26; Genesis 2:16; 1 Timothy 4:4). But people are always in danger if misusing God’s gifts. Although both Old and New Testaments state that wealth may be a gift from God that a person should enjoy ( Ecclesiastes 5:19; 1 Timothy 6:17), the statement in each case is preceded by a warning of the danger of misuse ( Ecclesiastes 5:10; 1 Timothy 6:10). </p> <p> Wealth is not necessarily a sign of divine reward for godliness. In some cases it may be ( Deuteronomy 28:1-6; Psalms 112:1-3; 2 Corinthians 9:10-11), but in others it may have resulted from greed or injustice ( Isaiah 3:14-15; James 5:1-6; Revelation 3:17). </p> <p> One danger of wealth is that it gives such a feeling of independence that people may not trust God as they should ( Deuteronomy 8:17-18; Psalms 10:3; Psalms 52:7; Proverbs 18:11; Proverbs 28:11; Mark 10:23; 1 Timothy 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 ( Matthew 6:24; Matthew 13:22; Matthew 19:16; Matthew 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 ( Matthew 6:19-21; Luke 12:16-21; Luke 16:19-25). </p> <p> Christians have to be alert constantly to the dangers associated with money, as the desire for it can lead to spiritual ruin ( Proverbs 11:28; 1 Timothy 6:9-10). They should be satisfied with what they have and trust in God’s care for them through life’s varied circumstances ( Matthew 6:33; Luke 12:15; Philippians 4:11-12; Hebrews 13:5). </p> <p> The Bible does not always condemn wealth, for the wealthy can help others by their generous giving ( Deuteronomy 15:1-11; Matthew 27:57-60; Luke 12:33; Luke 16:9-13; Acts 4:36-37; Acts 20:35; 2 Corinthians 8:14; 2 Corinthians 9:6-7; 1 Timothy 6:17-19; see [[Giving).]] But the Bible consistently condemns luxury, for it combines self-centred extravagance with indifference for others ( Isaiah 5:8-12; Amos 6:4-6; Luke 6:24-25; Luke 16:19; James 5:1-5). </p> <p> People who use their wealth to gain power are also condemned, particularly when they oppress people who have no way of resisting them ( Jeremiah 22:13-17; Amos 4:1; Amos 5:11-12; Micah 2:1-2; James 2:6; James 5:1-6; see [[Poor).]] Christians, by contrast, should follow the example of Jesus and put other people’s interests before their own ( 2 Corinthians 8:9; Philippians 2:4-8). </p>
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| == Hastings' Dictionary of the New Testament <ref name="term_57811" /> ==
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| <p> 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. </p> <p> 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 ( Mark 4:19, Matthew 13:22; cf. Luke 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’ ( Mark 10:23; Mark 10:25, Matthew 19:23-24, Luke 18:24-25). To these sayings of our Lord is probably related the phrase, ‘Ye cannot serve God and mammon’ ( Matthew 6:24, Luke 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’ ( 1 Timothy 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 ( 1 Timothy 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. </p> <p> 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’ ( James 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 ( James 5:1-6). </p> <p> It is not very clear to which of these conceptions our Lord’s words as reported in St. Luke’s [[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’ ( Luke 6:24-25). </p> <p> [[A.]] [[J.]] Carlyle. </p>
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| == Vine's Expository Dictionary of OT Words <ref name="term_76607" /> ==
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| <p> <em> Hôn </em> (הוֹן, Strong'S #1952), “wealth; substance; riches; possessions; enough.” The 26 occurrences of this word are almost wholly in wisdom literature, with 17 of them in the Book of Proverbs. This word appears only in the singular form. </p> <p> <em> Hôn </em> usually refers to movable goods considered as “wealth”: “But if he [the thief] be found, he shall restore seven-fold; he shall give all the substance of his house” (Prov. 6:31; cf. Ezek. 27:12). “Wealth” can be good and a sign of blessing: “Wealth and riches shall be in his [the righteous man’s] house: and his righteousness endureth for ever” (Ps. 112:3). The creation is God’s wealth: [[“I]] have rejoiced in the way of thy testimonies, as much as in all riches” (Ps. 119:14). In the Proverbs “wealth” is usually an indication of ungodliness: “The rich man’s wealth is his strong city: the destruction of the poor is their poverty” (Prov. 10:15). </p> <p> This word can also represent any kind of concrete “wealth”: “… If a man would give all the substance of his house for love, it would utterly be contemned” (Song of Sol. 8:7). This is the significance of the word in its first occurrence: “Thou sellest thy people for nought and dost not increase thy wealth by their price” (Ps. 44:12). “Wealth” in general is meant in Prov. 12:27: “The slothful man roasteth not that which he took in hunting: but the substance of a diligent man is precious.” </p> <p> Finally, <em> hôn </em> means “enough” (only in Prov. 30:15-16): “The horseleech hath two daughters, crying, Give, Give. There are three things that are never satisfied, yea, four things say not, It is enough: the grave; and the barren womb; the earth that is not filled with water; and the fire that saith not, It is enough.” </p>
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| == Vine's Expository Dictionary of NT Words <ref name="term_79923" /> ==
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| <div> '''1: εὐπορία ''' (Strong'S #2142 Noun [[Feminine]] euporia yoo-por-ee'-ah ) </div> <p> primarily "facility" (eu, "well," poros, "a passage"), hence "plenty, wealth," occurs in Acts 19:25 . Cp. euporeo, "to be well provided for, to prosper," Acts 11:29 . </p> 1 Corinthians 10:24
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| == Webster's Dictionary <ref name="term_194400" /> ==
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| <p> '''(1):''' ''' (''' n.) In the private sense, all pooperty which has a money value. </p> <p> '''(2):''' ''' (''' n.) In the public sense, all objects, esp. material objects, which have economic utility. </p> <p> '''(3):''' ''' (''' n.) Those energies, faculties, and habits directly contributing to make people industrially efficient. </p> <p> '''(4):''' ''' (''' n.) Large possessions; a comparative abundance of things which are objects of human desire; esp., abundance of worldly estate; affluence; opulence; riches. </p> <p> '''(5):''' ''' (''' n.) Weal; welfare; prosperity; good. </p>
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| == King James Dictionary <ref name="term_64159" /> ==
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| <p> [[Wealth,]] n. </p> 1. [[Prosperity]] external happiness. 2. Riches large possessions of money, goods or land that abundance of worldly estate which exceeds the estate of the greater part of the community affluence opulence. <p> Each day new wealth without their care provides. </p>
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| == The Nuttall Encyclopedia <ref name="term_81521" /> ==
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| <p> Defined by Ruskin to be the possession of things in themselves valuable, that is, of things available for the support of life, or inherently possessed of life-giving power. </p> | |
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| ==References == | |
| <references> | | <references> |
| | | <ref name="term_57810"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/wealth+(2) Wealth from Hastings' Dictionary of the New Testament]</ref> |
| <ref name="term_18313"> [https://bibleportal.com/dictionary/baker-s-evangelical-dictionary-of-biblical-theology/wealth Wealth from Baker's Evangelical Dictionary of Biblical Theology]</ref> | |
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| <ref name="term_54709"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/wealth Wealth from Hastings' Dictionary of the Bible]</ref>
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| <ref name="term_19151"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/wealth Wealth from Bridgeway Bible Dictionary]</ref>
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| <ref name="term_57811"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/wealth Wealth from Hastings' Dictionary of the New Testament]</ref>
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| <ref name="term_76607"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-ot-words/wealth Wealth from Vine's Expository Dictionary of OT Words]</ref>
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| <ref name="term_79923"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-nt-words/wealth Wealth from Vine's Expository Dictionary of NT Words]</ref>
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| <ref name="term_194400"> [https://bibleportal.com/dictionary/webster-s-dictionary/wealth Wealth from Webster's Dictionary]</ref>
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| <ref name="term_64159"> [https://bibleportal.com/dictionary/king-james-dictionary/wealth Wealth from King James Dictionary]</ref>
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| <ref name="term_81521"> [https://bibleportal.com/encyclopedia/the-nuttall-encyclopedia/wealth Wealth from The Nuttall Encyclopedia]</ref>
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| </references> | | </references> |
