Topical Studies
What the Bible says about
Riches
(From Forerunner Commentary)
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Deuteronomy 8:11-20
Every Christian needs to be aware of this principle. God does not condemn wealth. He wants us to prosper, but He also wants us to be aware that wealth can powerfully distract us from Him. In one sense, it is dangerous for Him to give His people wealth because it can turn us away from Him without our being aware of it happening. The Laodicean looks at his wealth and thinks, maybe in all sincerity, "God has blessed me with this, and therefore, God is pleased with the way I am." But God is not pleased in the least! He is incensed by his self-satisfaction, not the fact that he has wealth. When God says that Israel's "heart is lifted up," its sense is the same as the Laodicean saying, "I am rich, have become wealthy, and have need of nothing" (Revelation 3:17). He could just as well have said, "I don't need you, God!" When he looks at his wealth, he judges that God loves him. Does not his prosperity prove that God is with him? Christ judges just the opposite!
John W. Ritenbaugh
The World, the Church, and Laodiceanism
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Deuteronomy 32:15
This prophecy regarding Israel confirms the power and influence of wealth. For a Christian today, living in a society whose wealth far exceeds the wildest dreams of most people on earth, this power of wealth cannot be ignored. We need to thank God for the opportunity to live in a nation receiving the blessings of Abraham, but we cannot allow its influence to change our attitudes toward God. Does wealth or poverty have any intrinsic spiritual value? Physically, it is better to be wealthy, but riches can turn one's head spiritually. Incidentally, poverty has that same power because a poor person can become so busy with the cares of his daily existence, that he forgets God. That is why Solomon advises in Proverbs 30:8-9, "[G]ive me neither poverty nor riches—feed me with the food You prescribe for me; lest I be full and deny You, and say, 'Who is the LORD?' Or lest I be poor and steal, and profane the name of my God."
John W. Ritenbaugh
The World, the Church, and Laodiceanism
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Deuteronomy 32:15
Jeshurun is a code name for Israel. It literally means "the upright one." The word may have been written with a certain measure of sarcasm. Or, it may have been written as a warning to this "upright one"—Jeshurun or Israel—about when he was most likely to fall to the enemy. This is an interesting warning from God of the power of affluence to turn a person away. It is such a subtle form of persecution that we bask in it. It does not have to be a form of persecution or trial; it depends on our mindset. However, we must realize the power that it has. God is prophesying that the affluent's lack of character to handle the wealth is really what destroys them. According to John Wesley—the founder of Methodism—wealth has destroyed the godliness of more people than any other thing. One might think, "I am not wealthy," but Wesley defined a wealthy person as anyone who had food, clothing, a place to sleep, and just a little bit left over each day. According to this definition, nearly every one of us qualifies as being wealthy. The problem with wealth is that it demands that we manage it and that we take care of what it provides. If we are not careful, it can be a consuming distraction. This is what John Wesley means. It does not have to be that way. This is obvious from the fact that the Bible reports to us that Abraham was very wealthy. He was not just rich—he was very rich. David, too, was very rich. These were two great men in the eyes of God. The problem is that hardly anybody can use wealth in the right way, that is, manage it without it becoming a consuming occupation in itself. Yet, of and by itself, wealth is a neutral. Most of us do not have the mindset of wealth's neutrality, which is a defense, because we have been reared in a culture that is wealthy, and it keeps prodding us to become wealthier and wealthier. It promotes the idea that we are nobody unless we possess wealth. This tends to work against us, making wealth difficult for us to control. The Bible and the church are not against wealth, but we have to be aware of what the Bible says about it—that it can be one of the greatest deterrents to spirituality that we could possibly be given. Maybe God is blessing us when he does not prosper us so much. . . .
John W. Ritenbaugh
Endure as a Good Soldier
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Hosea 10:1-2
The problem between God and Israel is clearly exposed. Hosea describes Israel as a luxuriant grapevine sending runners in every direction, indicating producing a bountiful crop. Great prosperity is indeed produced, yet it is consumed in self-indulgence. Israel abused its prosperity by using it for purposes of idolatry. God is indicating that its prosperity played a part in corrupting the people's hearts. This is why the deceitful, divided, disloyal heart is mentioned in context with the multitude of its fruit. Much of the world's appeal is that it seems to offer financial security. However, God shows there is a possible evil, secondary effect: As people become financially secure, their attention is diverted from His purpose to things that are vain and corrupting.
John W. Ritenbaugh
Laodiceanism and Being There Next Year
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Matthew 6:19-21
Perhaps among the most underappreciated gifts God gives when He calls us is the time to amass treasure in heaven. Jesus' focus on treasure is important to His progress through the sermon at this point because He chose to illustrate first what we choose to do with our available time. At the outset, we must make sure of our aim in life. Overall, He is most interested that we make the best use of our faith, but in this section of His sermon, His concern is our use of time. What we choose to do with our time reflects on what we consider most important to achieve. Our use of time determines how much we will accomplish. “Treasure” represents what we deem to be valuable enough to spend one of our most valuable resources—time—to obtain. It is what we hold dear, maybe even believe costly enough to give our life to obtaining or defending once we have it. Perhaps our treasure is something we do not yet hold but what we are searching for or working to achieve. Jesus used “treasure” to represent something we consider more important than something “common.” It is something we would eagerly work for if we knew it is available and achievable. Due to the nature of what the term represents, treasure can, with no effort, motivate a person to decide to use his time in its pursuit, unlike an ordinary or common thing. Because of a person's perception of its value, treasure can move him to action almost as soon as he notices its availability. In the Western world, treasure often means wealth—money, riches. It, however, may not connote money per se, but what money can buy: an impressive home in an exclusive section of town, a specific make of automobile, a prime section of land, or fine clothing. What a person strongly desires is an indicator of his or her treasure. In our thinking, we must not limit “treasure” to wealth. For some, treasure might be becoming an elite athlete, entertainer, or artist. In other cultures, people treasure different possessions, but they are almost always things a person feels will bring him the respect, admiration, and esteem of others within his culture. The treasure motivates the use of its seeker's time, and if he uses his time pursuing that treasure, due to the way God has arranged His creation, that time is forever lost. It is totally consumed, never to return. This fact is a stark reality to which we must give serious thought in view of what we hold valuable. Everything we do uses time, and events and circumstances will never return. We do not have to think of this as a matter of life and death, but we must afford it thoughtful attention. We must deal with it as an unalterable reality because God's calling is that valuable. We cannot avoid it if we wish to be in God's Kingdom. We must not let life simply “fly by” as if time is of no consequence. Jesus is not declaring that every earthly thing we desire is inherently evil. He is admonishing us that we must judiciously evaluate the use of our time and efforts against His way and purposes for our lives. Because of our calling, His will and directives are now our highest priorities. Material, earthly desires come far down the list. He is most concerned with how we use our faith because salvation is “by grace . . . through faith, and that not of yourselves; it is the gift of God” (Ephesians 2:8). Right here, we face one of Jesus' greater concerns about the possible effects of desiring a wrong treasure. At this point in the Sermon on the Mount, He does not speak much about this concern, but it is nonetheless a danger that He warns about elsewhere, so we must be aware and cautious. He says in Matthew 6:21, “For where your treasure is, there your heart will be also,” a powerful cause-and-effect statement. If it is not carefully monitored, a person's treasure has enough influence to alter his heart for good or evil.
John W. Ritenbaugh
Why Hebrews Was Written (Part Five)
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Matthew 19:23-26
This proverb has always been intriguing. Years ago, a friend related a story of a gate in the wall around ancient Jerusalem called the "Eye of the Needle," or the "Needle's Eye." This gate was designed in such a way that it could be used by pedestrians but not by marauding bandits on their camels. The only way a camel could get through this "Eye of the Needle" was to be unloaded and crawl through on its knees. This great story—and several variations of it—have made the rounds over the years. The spiritual analogies were clear. The camel could go through the "Eye of the Needle," but only after being stripped of its baggage—its wealth! The only problem with this story is that it is not true! There is absolutely no archaeological or historical evidence for the existence of such a gate. The story was first told several centuries ago and has been repeated ever since. It is yet another example of people trying to make Christ's words fit their own concepts of what He meant. Jesus clearly says that it would be easier for a camel to go through the eye of a needle. Can this be done? Of course not! That is the point! Yet, people have tried in vain to make it happen. Some have suggested that there is a misprint in the Greek. The Greek word kamelos, meaning "camel"should really be kamilos, meaning "cable" or "rope." Still, passing a rope through a needle's eye is nevertheless impossible. Ah, but what if one uses a six-inch carpet needle, and the rope is actually made of camel's hair? Others have suggested that this was an Aramaic pun on the word for a camel and that of a gnat or louse, from the Aramaic kalma meaning "vermin" or "louse." It can become quite ridiculous. All this maneuvering is unnecessary. Christ was using hyperbole, just as He did when He spoke of a plank being in one's eye while attempting to remove the splinter in a brother's eye (Matthew 7:3-4). Everyone seems to understand that this is exaggeration for effect; commentators do not claim, "Well, He really meant a toothpick, not a 2 x 4." In our own speech, we use hyperbole all the time, such as, "This book weighs a ton," or "I'm so hungry I could eat a horse." Jesus' hyperbole in Matthew 19:24 is easily explained. The camel was the largest animal regularly seen in Israel, and its contrast with the small size of a needle's eye shows the utter impossibility of the effort to squeeze the former through the latter. In Babylon, where portions of the Jewish Talmud were written, since the elephant was the largest animal, it was substituted for "camel" in this common aphorism. Why do so many want to act as apologists for what Christ "really" meant in Matthew 19? Is it because we secretly—or even openly—desire wealth and do not want any biblical negativity slowing us down? Just in case we inherit big bucks from the uncle we forgot we had, we would not want any spiritual stigma attached to the money! To reiterate, the wealth itself is not the problem, but our attachment to it or what it can buy. Jesus' disciples were horrified at His words. "Who then can be saved?" they wondered. It is very simple. Christ is instructing them that, through his own efforts, no one can be saved. He does not mean just the wealthy cannot be saved, but no one can be saved through his money, his skills, his talents, his intellect, or his good looks! During the time of Christ, the Jews believed that wealth and prosperity were a sign of God's blessing, so the reaction of His disciples is sheer incredulity. Later, professing Christians fell into the opposite ditch by portraying riches as a hindrance to salvation—which they can be—but so can many other things. What if we are considered to be poor by this world? Are we somehow better than those with more physical goods? It would be just as dangerous for an underprivileged person to think that he had it made—that his poverty gave him some sort of piety—as it would for a rich man to trust in his wealth. We can be tempted from the path of righteousness by just about anything. Our downfall might be drink, food, television, or any number of things available to us in this world. It is easy for us to look at the wealthy and judge them to be unfit for God's Kingdom, congratulating ourselves in the process for not having that particular distraction in our lives. While the rich young ruler walked away from Christ, extremely sad that he could not make that leap of faith, what in our own lives has the same hold on us? What is the anchor that keeps our spiritual ship from sailing? In II Timothy 4:10, Paul writes, "Demas has forsaken me, having loved this present world." What caused Demas to leave Paul and Christ? Demas loved the world; the particulars are not divulged. Whatever it was is of less import than the simple, spiritual fact that a camel cannot go through the eye of a needle. Someone who loves the world, whether rich or poor, will not be in God's Kingdom (James 4:4; I John 2:15-17). The point is that we do not achieve salvation through our own efforts; it is from God alone, by His grace. "With men this is impossible, but with God all things are possible," Jesus assures us. We have our part to play and are rewarded for our efforts, as Romans 2 explains, but when God takes us from this world, works with us, blesses us, and brings us into His Family, it is truly a miracle.
Mike Ford
The Rich Young Ruler and the Needle's Eye
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Luke 12:13-31
In Luke 12:13-21, a listener in the crowd surrounding Jesus asks Him to instruct his brother to divide the inheritance due to him equitably. Jesus declines, saying that life should not be based on having many possessions. He uses this occasion to teach His disciples that a godly life is more important than material things. To explain this, He tells a parable about a rich man who builds larger and larger barns to store all his crops and goods. Since he had everything he could possibly want or need, the rich man's focus was on living an easy life. God's response is that the man was foolish because, when he died later that night, his goods would do nothing for him. Someone else would inherit and enjoy them. A person whose life is caught up in what he owns is not rich toward God. The Parable of the Rich Fool illustrates Jesus' teaching to guard against every kind of covetousness.
Martin G. Collins
Parable of the Rich Fool
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Luke 12:16-17
Human nature tends to value the wrong things in life—to eat, drink, and be merry—things without eternal worth. Because of this temptation, people's main anxiety concerns accumulating this world's luxuries. The rich man may even have been embarrassed by his inability to store his hoarded wealth, but he never considered using his riches for the benefit of others. Irishman Jonathan Swift observed, "Nothing is so hard for those who abound in riches as to conceive how others can be in want." A generous person, however, sees the needs of others first (Proverbs 11:25-26; 22:9). We should sow goodness and generosity so we will reap the same (Galatians 6:7-10).
Martin G. Collins
Parable of the Rich Fool
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1 Peter 5:6
In most cases, we are prepared to make this choice. If we are not prepared to make it, God in His mercy will continue to prepare us to make right choices. One of the most tragic figures in the Bible is the rich young ruler of Matthew 19, who turned aside due to his great attachment to his possessions. Everywhere we look in the Bible, pride has its roots in a sense of security because of wealth. Christ's message was not received by the Pharisees, the scribes, the Sadducees, or the young man because they had great possessions of not just wealth but rabbinical tradition, public honor, offices, and so forth that they would have had to sacrifice in order to accept Christ's teaching. We, too, have great possessions that need to be brought under scrutiny, things like confidence in our own judgment and ideas; familiar concepts learned while growing up; material attachments to institutions, organizations, or things; skills or academic achievements; prestige in the community; distinction of having been born into a certain family, race, or class; attending a certain school or serving in a particular branch of the military, etc. The list of things that can puff up our pride is potentially endless.
John W. Ritenbaugh
Faith (Part Seven)
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Find more Bible verses about Riches:
Riches {Nave's}
Riches {Torrey's}
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