The Rich (Bible)

Occurrences in the Bible

The Old Testament often portrays wealth as a blessing given by God.

• Abraham was "very rich in cattle, in silver, and in gold" (Genesis 13:2).
• Job is introduced as "the greatest of all the men of the east" (Job 1:3).
• Solomon received "both riches, and honour," which he had not asked for (1 Kings 3:13).
• Deuteronomy 8:18 says that it is God who "giveth thee power to get wealth."

At the same time, a prayer in Proverbs asks, "give me neither poverty nor riches" (Proverbs 30:8–9). Amos condemns the wealthy who oppress the poor and live in luxury (Amos 4:1; 6:4–6).

In the New Testament, warnings are prominent.

• Jesus says, "Ye cannot serve God and mammon" (Matthew 6:24).
• After the rich young man goes away, Jesus says, "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" (Matthew 19:24).
• The Parable of the Rich Fool (Luke 12:16–21) and the Rich Man and Lazarus (Luke 16:19–31) also concern the rich.

By contrast, Zacchaeus gives away his possessions, and Jesus declares that salvation has come to him (Luke 19:8–9). Joseph of Arimathea, a rich man, takes charge of Jesus' burial (Matthew 27:57). The Epistles also address this theme.

• First Timothy calls the love of money "the root of all evil" (1 Timothy 6:10) and charges the rich to do good and to share (1 Timothy 6:17–18).
• James rebukes the rich who have withheld their laborers' wages (James 5:1–6).

Terms and Background

In the Old Testament, "rich" chiefly translates the Hebrew ʿashir; in the New Testament, the Greek plousios. The word for wealth in Matthew 6:24 is mamōnas, derived from Aramaic and often transliterated as "mammon." In ancient Israel, wealth consisted chiefly of land, livestock, and silver and gold. Through provisions such as the gleaning laws and the Year of Jubilee, the Law sought to prevent property from becoming concentrated in the hands of a few.

Significance in the Whole of Scripture

The Bible does not regard wealth itself as evil. It does, however, repeatedly warn against a heart that trusts in riches and an attitude that ignores the poor. The New Testament takes up the Old Testament idea of wealth as a blessing while emphasizing that those entrusted with wealth bear the responsibility of sharing and of stewardship (managing what has been entrusted to them). Paul points to the fact that Christ, "though he was rich, yet for your sakes he became poor," as the basis for generous giving (2 Corinthians 8:9).

Interpretations and Issues

• Jesus' words to the rich young man: Catholic tradition has connected the command to "sell that thou hast" with the vow of poverty taken by members of religious orders. Protestants generally read it as a call to put God before wealth.
• The eye of a needle: A commonly repeated explanation holds that Jerusalem had a small gate called the "Eye of the Needle." Many scholars, however, point out that no ancient sources support this, and the saying is generally interpreted as hyperbole.
• The Rich Man and Lazarus: The name "Dives" for the rich man in this story is a later custom derived from the Latin Bible's word for "rich man" (dives). The text itself does not name him.
• Prosperity theology: Prosperity theology expects material wealth as the fruit of faith, appealing to texts such as the blessing passages of Deuteronomy. Theologians from many denominations criticize it on the basis of the New Testament's warnings.
• Wesley's teaching: In his sermon "The Use of Money," John Wesley taught, "Gain all you can, save all you can, give all you can."

In the Korean Church

Preaching in Korean churches treats wealth both as a blessing and as a subject of warning. The Full Gospel movement has emphasized the "Threefold Blessing," based on 3 John 1:2. Some regard this as a biblical teaching on blessing, while others criticize it as leaning toward prosperity theology. Korean church circles have also debated whether the Christian ideal is "clean wealth" (cheongbu) or "clean poverty" (cheongbin). Passages about the rich are also frequently cited in sermons on offerings and almsgiving.