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A Biblical Overview of Money and Wealth
A Biblical Overview of Money and Wealth
The Bible offers timeless and practical advice about managing your finances.
So what does it say about money and wealth? Is it right or wrong,
good or bad? Wealth itself isn't the problem—though our attitude toward
it can be.People who believe in the Bible hold widely divergent views about what it says—including what it says about money. Some view money as the root of all evil and believe that poverty brings one closer to God. Others accept a health-and-wealth gospel, believing Christians are almost automatically destined to become financially successful if not fabulously wealthy.
So what does the Bible actually say on the matter? Is money good or evil? To lay a foundation for managing one's finances, we must begin by considering whether it is proper for Christians to accumulate wealth.
Wealth and the Bible
The first time the Bible mentions someone with a lot of money, it speaks of a righteous man, Abraham, who "was very rich in livestock, in silver, and in gold" (Genesis:13:2). Later we find God promising that through this man's descendants all nations of the earth would be blessed (Genesis:18:18; 22:18; 26:4). Abraham was wealthy, but he was also "the father of all those who believe" (Romans:4:11).
God is not opposed to riches. In fact, He is the originator of financial blessings (1 Samuel:2:7; Proverbs:10:22) and reminds us that personal diligence can also lead to wealth (Proverbs:10:4).
When we have more money than we need for normal expenses, we are wise to save some for later use. The Bible speaks well of the saver, noting that the ant wisely stores up food for the winter (Proverbs:6:6-11
). It speaks favorably of someone who would provide for his children and grandchildren: "A good man leaves an inheritance to his children's children, but the wealth of the sinner is stored up for the righteous" (Proverbs:13:22).
Indeed, we should consider that having more money puts us in a better position to help others in need. Poverty, on the other hand, limits our ability to help others.
Spiritual traps to avoid
The positive examples just mentioned, however, do not give the whole picture. The follower of God who wants to make money while continuing to follow God must avoid certain spiritual traps. It becomes easy, as a person accumulates worldly goods, to look to money—rather than God—as a source of protection and stability (Proverbs:18:11).
The apostle Paul talked about money and temptation: "Those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows" (1 Timothy:6:9-10
).
It is from these words that many get the idea that the Bible teaches that money is the root of all evil. However, Paul wrote something considerably different —that "the love of money is a root of all kinds of evil." Money itself is not evil, but elevating it and material wealth to a greater priority than these should have is a great spiritual trap.
In this passage Paul elaborates on the perspective toward wealth that Jesus had given many years earlier. In speaking of a Christian's proper priorities (Matthew:6:24-33
), Jesus said, "You cannot serve God and mammon" (verse 24). The English mammon is translated here from a similar Aramaic word that means riches, especially riches that turn one's attention away from God. In that sense, wealth is personified as a competing master, which is unacceptable.
While recognizing that people have physical needs, Christ emphasized that our chief priority must always be God. Jesus taught, "But seek first the kingdom of God and His righteousness, and all these things shall be added to you" (verse 33).
Paul's comments to Timothy teach us not to make a god of money or to allow it to come between us and our Creator. Money is simply a tool that can be used for either good or bad. The key lies in our attitude.
Paul adds this advice for the wealthy: "Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life" (1 Timothy:6:17-19
, emphasis added throughout).
Can we seek wealth and eternal life?
On another occasion, a young man asked Christ what one must do to inherit eternal life. After Jesus told him he must keep God's commandments, the man responded that he had kept them from his youth (Mark:10:17-20
). "Then Jesus, looking at him, loved him, and said to him, 'One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.' But he was sad at this word, and went away sorrowful, for he had great possessions.
"Then Jesus looked around and said to His disciples, 'How hard it is for those who have riches to enter the kingdom of God!' And the disciples were astonished at His words. But Jesus answered again and said to them, 'Children, how hard it is for those who trust in riches to enter the kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God'" (verses 21-25). (See also The Eye of a Needle .)
Notice the disciples' reaction when they heard Jesus' comments about how difficult it was for a rich man to enter the kingdom: "They were greatly astonished, saying among themselves, 'Who then can be saved?' But Jesus looked at them and said, 'With men it is impossible, but not with God; for with God all things are possible'" (verses 26-27). Eternal life is a gift given to those who humbly seek God (John:3:16; Romans:6:23; Ephesians:2:8-10
). Everyone, whether rich or poor, must rely on God's mercy for eternal life.
A lesson in priorities
Jesus explained that eternal life is a spiritual issue of paramount importance. The wealth of the man was not intrinsically wrong. But his misplaced priorities—his improper attachment to material wealth—was. Christ perceived that the man was more interested in his money than God. Indeed, the young man was despondent over Christ's words "and went away sorrowful, for he had great possessions" (Mark:10:22).
Some try to twist this episode into a lesson about the inadequacy of God's commandments, which the young man claimed to have kept from his youth—arguing that Jesus was introducing a new standard of righteousness. Yet the reality is that Jesus challenged the young man's commitment to the commandments by testing Him on the very first one, which forbids having any gods before the true God. Clearly, the young man placed His wealth before God.
This passage does not imply that the rest of us must give away everything we have—unless, that is, we too have a particular problem with placing a higher priority on our possessions than on God. Of course, God will require other sacrifices of us. In any case, it's important for us to submit to Him wholeheartedly.
God has revealed in His Word, the Bible, all essential knowledge that people need to come into harmony with His ways in both spiritual and physical matters. He has given His people specific instructions for supporting the poor (Deuteronomy:14:28-29
; 15:1-2; 26:12-14). His Word even gives instructions for how His people should provide financially for His annual religious observances (Deuteronomy:12:17-18
; 14:22-27).
Jesus took the lesson of spiritual and financial priorities a step further. Mark 10 continues: "Then Peter began to say to Him, 'See, we have left all and followed You.' So Jesus answered and said, 'Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life'" (verses 28-30).
Here, Jesus promises physical and spiritual rewards for putting Him first. So He clearly is not against prosperity—provided we don't make it the highest priority in our lives.
Keeping priorities straight can be quite a challenge for people who have been blessed with material goods. The rich must not glory in their riches (Jeremiah:9:23). We must remember Christ's instruction regarding our priorities: "Lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also" (Matthew:6:20-21
).
People are prejudiced
People can be prejudiced about money. Sometimes the wealthy despise the poor, and sometimes the poor despise the rich. Jesus did not hold such biases. He ate with tax collectors and those looked down on as sinners, was called their friend and ministered to the poor (Matthew:9:10; 11:5, 19).
Yet He showed no partiality and could also be found with the rich (Matthew:27:57; Luke:19:1-10
). A wealthy man so admired Jesus that he buried Him in his unused family tomb (Matthew:27:57-60
). Jesus Christ died for all of humanity, regardless of anyone's social or financial standing.
The Scriptures we have just reviewed show that money is neutral—neither good nor bad. Our attitude toward it, however, is important. Money tests our allegiance; it makes apparent whether we are committed to God or to our possessions. At best, money is a tool we use for important purposes. In the next chapter we will see that Christ taught that a Christian has financial obligations—to God and fellow man.
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What advice does the
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important questions and more.
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does the Bible say about charitable contributions? How much should we
give? Be sure to read this booklet to discover biblical answers to these
important questions and more.
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Views of Wealth in the Bible and the Ancient World
Views of Wealth in the Bible and the Ancient World
by Scott B. Rae
Think back to the last time you heard someone from
the pulpit in your church talk about money, the Bible, and your
spiritual life. On those occasions when pastors venture into this
area, the focus is often and rightly on matters of the heart and
one’s attitude toward money and possessions. But in that emphasis
often lies an unexamined assumption that goes something like this:
Given that the Bible focuses on attitude, not accumulation per se, that
materialism is fundamentally about attitude, not amount, and that the
human heart has not changed since the Bible was written, little
significant difference exists between people in biblical times and
people today when it comes to money. Hidden in that assumption is the
notion that the ancient world and the world of today are also
similar when it comes to money, wealth, and possessions. Though it is
true that the fundamental nature of the human heart has not changed
since biblical times, it does not follow that the financial world of
the Bible and that of today have limited significant difference
between them. In fact, it would be difficult to imagine two worlds
that are more different from each other.
The
Bible’s teaching on wealth and economics was set in an ancient economic
system that was quite unlike the system of today. That does not mean
that the Bible has nothing of relevance for today’s economic world,
only that we must use the Bible carefully when applying its general
principles of economic life to current times. As many biblical
scholars have suggested, a direct application of many biblical
commands relating to economic life would be impossible today, because
the system to which those commands were addressed has dramatically
changed. Rather, we are seeking from Scripture general principles or
norms that govern economic life and can be applied to different
economic arrangements. Of course, some commands apply directly, for
which the differences between the ancient world and today’s society
do not affect the application of the text. For example, the repeated
admonitions of Scripture to take care of the poor remain directly
applicable, even though the means by which that is done may have
changed. By contrast, the Old Testament commands the people of God to
keep the Sabbatical year, in which the land was to lie fallow for
one year in seven (Lev. 25:1-7), the year of Jubilee, in which on the
fiftieth year all land was returned to its original owners (Lev.
25:10-17), and the right of redemption, in which property had to be
returned to an impoverished family member in order to give him or her
the opportunity to make a living (Lev. 25:47-55). These principles
cannot be directly applied today, because they were written to a
society that revolved around subsistence agriculture, not a modern
information age economy in which very few people are tied to the land
to make their living. Rather, we must glean a general principle from
each of these commands that can be applied to the different setting
of today.
At first glance, the Bible appears to
condemn the accumulation of wealth. Classic passages of Scripture
such as “it is easier for a camel to go through the eye of a needle
than for a rich man to enter the kingdom of heaven” (Luke 18:25) and
“blessed are the poor” (Luke 6:20) suggest that possession of wealth
is suspect while poverty is virtuous. These texts should be balanced
by others that present wealth in a different perspective. These
include the sayings of the Old Testament wisdom literature that regard
wealth as God’s blessing to be enjoyed (Eccl. 5:18-20) and a result
of one’s diligence (Prov. 10:4-5). Similarly, in the New Testament,
while Paul counsels Timothy to keep wealth in proper perspective (1
Tim. 6:6-19), Paul acknowledges that God gives liberally to his
people for their enjoyment (1 Tim. 6:17). Yet this acknowledgment is
balanced by admonitions not to trust in one’s wealth because of the
temptation to arrogance and of the uncertainty involved in retaining
wealth (see also Eccl. 5:8-6:12), and thus, conversely, to be content
with one’s economic station in life.
The
Bible distinguishes between possession of wealth and love of wealth.
Only the latter is condemned (1 Tim. 6:10). The love of wealth and
desire to become wealthy bring a variety of temptations and have the
potential to shipwreck one’s spiritual life (1 Tim. 6:9). Yet the
members of the early church and the crowds who followed Jesus
entailed the socio-economic spectrum from the poor to the wealthy.
From what we know of Jesus’ background and his trade as a carpenter,
it would appear that he lived a modest middle class lifestyle in
contrast to many portrayals of him in poverty. It does not appear
that the possession of wealth per se is problematic in Scripture, but
hoarding one’s wealth when surrounded by poverty is a sign of
selfishness and greed. Throughout Scripture, the wealthy are
condemned for their callousness to the needs of the poor (Amos 4:1-4;
James 2:1-7). The early days of the church were characterized by an
extraordinary generosity toward the poor, many of whom constituted
the majority of the membership in the early church (Acts 2:43-47).
Though the pattern of the early church did not involve a socialistic
style of holding property in common, it did involve heightened
sensitivity to the needs of the poor. Though the Bible affirms the
right to private property, this right is not absolute. It is tempered by
the reality that all property belongs to God and that we are
trustees or stewards of God’s property. God has entrusted his
property to us both for our personal needs and enjoyment and for use
to achieve God’s purposes (such as meeting the needs of the poor).
The
pursuit of wealth in the ancient world was fraught with potential
problems, which made it easy to view those who possessed wealth with
moral and spiritual skepticism. Though the temptations facing the
pursuit of wealth today should not be minimized, some important
differences exist between the modern and ancient economic systems
that may partially account for the strong cautions about wealth. For
example, in the ancient world, as a general rule, people became wealthy
differently than in today’s market system. The ancient economic
system was largely centered around subsistence agriculture with
limited commerce and trade. Real estate was the predominant
productive asset. The ancient economy is best described as what is
called a “zero sum game.” The pool of economic resources was
relatively fixed, so that when one person became wealthy, it was
usually at the expense of someone else. Stated differently, the economy
was like a pie. When someone took a larger piece, someone else
received a smaller piece. This set up numerous opportunities to
attain wealth abusively by theft, taxation, or extortion. One of the
most common instances of this abuse was for those who had resources
to loan money to the poor at terms they could not repay, requiring
what little land the poor owned as collateral. Then when the debtors
inevitably defaulted, the lender appropriated their land. The debtors
became tenant farmers or slaves or were reduced to dependence on
charity. This form of taking advantage of the poor occurred regularly
in the ancient world and is one of the reasons why the Bible so
frequently condemns exploitation of the poor. In these cases,
literally, the rich became richer at the expense of the poor, and
when someone was wealthy, more often than not, they had acquired it
through some immoral means. Thus, the wealthy were viewed with suspicion
and great emphasis was placed on the potential temptations of
becoming wealthy, because the ancient world had so few morally
legitimate avenues to acquire great wealth.
Though
it is certainly true that the poor continue to be exploited, in the
market system the zero-sum game type of economic system no longer
exists. The market system is in various stages of development in
different parts of the world, but in more mature market systems, the
economy is anything but a zero-sum game. In modern industrial
economies, the economic pie itself is constantly increasing. Wealth
is being created instead of simply being transferred. In fact, every
time a company makes a profit, wealth is created and the size of the
pie grows larger. For this reason, the rich can become wealthy while at
the same time the poor can also be better off. That is why the
incomes of the poor can and have increased at the same time as the
wealth of the rich accumulates, though admittedly at very different
rates. Someone like Bill Gates or Warren Buffet simply having
extraordinary wealth does not mean that the poor are necessarily
worse off. Nor does it necessarily follow that Gates’ or Buffet’s
wealth was gained at the expense of someone else. In a modern market
economy, wealth is constantly being created, so that it is possible
for someone to become wealthy without necessarily succumbing to the
temptations about which Scripture warned. Today’s market economy
makes it far easier to be wealthy and virtuous than did the
agricultural subsistence economy of the ancient world.
Of
course, the same admonitions about not succumbing to the temptations
that accompany the pursuit of wealth directly apply today, as do the
commands to share generously with those in need. One’s attitude
toward and generosity with one’s wealth are fundamentally conditions
of the heart that have not changed since the ancient world.
Regardless of one’s level of wealth, one is still expected to depend
on God, not on money for one’s hope, to share God’s heart for the
poor, and to be generous toward those in need.
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