Wealth, Wealthy:
welth, wel'-thi (hon, chayil, nekhacim; euporia, "to possess riches," "to be in a position of ease" (Jer 49:31)): The possession of wealth is not regarded as sinful, but, on the contrary, was looked upon as a sign of the blessing of God (Ec 5:19; 6:2). The doctrine of "blessed are the poor, and cursed are the rich" finds no countenance in the Scriptures, for Lu 6:20,24 refers to concrete conditions (disciples and persecutors; note the "ye"). God is the maker of rich and poor alike (Pr 22:2). But while it is not sinful to be rich it is very dangerous, and certainly perilous to one's salvation (Mt 19:23). Of this fact the rich young ruler is a striking example (Lu 18:22,23). It is because of the danger of losing the soul through the possession of wealth that so many exhortations are found in the Scriptures aimed especially at those who have an abundance of this world's goods (1Ti 6:17; Jas 1:10,11; 5:1, etc.). Certain parables are especially worthy of note in this same connection, e.g. the Rich Fool (Lu 12:16-21), the Rich Man and Lazarus-if such can be called a parable-(Lu 16:19-31). That it is not impossible for men of wealth to be saved, however, is apparent from the narratives, in the Gospels, of such rich men as Nicodemus, and Joseph of Arimathea (Joh 19:38,39; Mt 27:57-60), and Zaccheus (Lu 19:1-10). It may fairly be inferred from the Gospel records that James and John, who were disciples of our Lord, were men of considerable means (Mr 1:19,20; Joh 19:27).
Wealth may be the result of industry (Pr 10:4), or the result of the special blessing of God (2Ch 1:11,12). We are warned to be careful lest at any time we should say "My power and the might of my hand hath gotten me this wealth. But thou shalt remember Yahweh thy God, for it is he that giveth thee power to get wealth" (De 8:17,18).
Those possessing wealth are liable to certain kinds of sins against which they are frequently warned, e.g., highmindedness (1Ti 6:17); oppression of the poor (Jas 2:6); selfishness (Lu 12 and 16); dishonesty (Lu 19:1-10); self-conceit (Pr 28:11); self-trust (Pr 18:11).
It is of interest to note that in the five places in the New Testament in which the word "lucre"-as applying to wealth-is used, it is prefaced by the word "filthy" (1Ti 3:3 (the King James Version), 8; Tit 1:7,11; 1Pe 5:2), and that in four of these five places it refers to the income of ministers of the gospel, as though they were particularly susceptible of being led away by the influences and power of money, and so needed special warning.
The Scriptures are not without instruction as to how we may use our wealth wisely and as well-pleasing to God. The parable of the Unjust Steward (Lu 16) exhorts us to "make.... friends by means of the mammon of unrighteousness," by which is meant that we should use the wealth which God has committed to us as stewards in order that we may win friends (souls) with it for Him and His kingdom, just as the unfaithful steward used the goods with which his master had entrusted him to make friends for himself. The parable of Dives and Lazarus gives us the sad picture of a selfish rich man who had abused his trust, who had failed to make friends with his money, and who, in the other world, would have given anything just for such a friend (Lu 16:19-31).
Written by William Evans
Riches:
rich'-ez, rich'-iz: Used to render the following Hebrew and Greek words:
(1) ?Osher, which should, perhaps, be considered the most general word, as it is the most often used (Ge 31:16; Ec 4:8; Jer 9:23). It looks at riches simply as riches, without regard to any particular feature. Alongside this would go the Greek ploutos (Mt 13:22; Eph 2:7).
(2) Chocen (Pr 27:24; Jer 20:5), nekhacim and rekhush (Ge 36:7; Da 11:13,14 the King James Version) look at riches as things accumulated, collected, amassed.
(3) Hon looks upon riches as earnings, the fruit of toil (Ps 119:14; Pr 8:18; Eze 27:27).
(4) Hamon regards riches in the aspect of being much, this coming from the original idea of noise, through the idea of a multitude as making the noise, the idea of many, or much, being in multitude (Ps 37:16 the King James Version).
(5) Chayil regards riches as power (Ps 62:1; Isa 8:4; 10:14).
(6) Yithrah means "running over," and so presents riches as abundance (Jer 48:36 the King James Version). Along with this may be placed shua?, which has the idea of breadth, and so of abundance (Job 36:19 the King James Version).
(7) Qinyan regards riches as a creation, something made (Ps 104:24; compare margin);
(8) (chrema) looks at riches as useful (Mr 10:23 f parallel). Like the New Testament, the Apoe uses only ploutos and chrema.
Material riches are regarded by the Scriptures as neither good nor bad in themselves, but only according as they are properly or improperly used. They are transitory (Pr 27:24); they are not to be trusted in (Mr 10:23; Lu 18:24; 1Ti 6:17); they are not to be gloried in (Jer 9:23); the heart is not to be set on them (Ps 62:10); but they are made by God (Ps 104:24), and come from God (1Ch 29:12); and they are the crown of the wise (Pr 14:24). Material riches are used to body forth for us the most precious and glorious realities of the spiritual realm. See, e.g., Ro 9:23; 11:33; Eph 2:7; Php 4:19; Col 1:27.
Written by E. J. Forrester
See MAMMON
See TREASURE
See WEALTH
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