SCRIPTURAL THEMES Paper on Biblical Theme

ON [THE USE OF] WEALTH

(A Study of a Biblical Theme for College/ University Students)

Submitted by: Wylene Lim *************************************************** Fr. John Cabrido, SDB Professor

To my parents Procupio Lim Tay and Maria Luna Lim whom we witnessed a life of generosity

I. DEFINITION OF WEALTH

WEALTH has varied and diverse meanings and usage in the biblical sources both in Hebrew and Greek. 1 It comes from Hebrew word hon which could also mean riches, substance, possessions, price, high value, sufficiency and enough. It can also refer to another Hebrew word khayil which could also mean strength, ability, efficiency, force, army. Another Hebrew word kavodh is related to wealth which could also mean weight, honor, esteem, abundance, mighty, worthy, splendor, renowned, heavy, glory. Its Greek word ploutos means abundance of external possessions, abundance, fullness, plentitude. The evangelists in the NT however made use of the word mammon as spoken by Jesus in Aramaic which comes from its Semitic origin meaning wealth, money, property, or profit appearing it Matthew 6:24 and Luke 16:9, 11, 13).2 From Hebrew, Aramaic and Greek origins we can see that with wealth comes not only with abundance of possessions materially but also with fame and power that people both of OT and NT characters in the biblical tradition had during their time. We can further understand why this is such from examining its historical background affecting their economic conditions and attitudes toward wealth from ancient times to early Christian communities. II. HISTORICAL BACKGROUND AND ATTITUDES TOWARD WEALTH Old Testament Coins and paper money did not exist yet in the ancient bible times. Throughout the Ancient Near East staple commodities such as wool, barley, wheat, including metals, timber, wine, honey, and livestock served as exchangeable goods. In order to estimate the value of the goods exchanged (or the money then), everything has to be weighed. 3 With the coming of the Middle Kingdom (ca.2000- 1800 BCE) is also the expansion of trade to Libya, Canaan and Phoenicia. This is also a time of great prosperity attracting many migrants to Egypt at the same time as the Patriarchs starting with Abraham. 4 The general description of the lifestyles of Abraham, Isaac and Jacob suggests that they were the chiefs of wealthy clans whose livelihood depended mostly on raising small livestock such as sheep and goats. They seemed to have had semipermanent roots near some large city, but often moved with their flocks to new pastures according to seasons of the year. Another hint could also be their expertise in commerce and trade as suggested by their long journeys. 5 Wealth is measured in terms of possession of cattle and precious metals (Genesis 13:2). 6 They also refer to wealth as a divine blessing from God (Genesis 24:35; 39:3, 22) The Exodus (ca. 1240 BC) led by Moses and the covenant at Sinai were foundational for Israel as the people of God. His care for his people, as they wandered in the desert, was manifested to them through His provident ways. 7 God really fulfilled His promise to Abraham (Genesis 15:14) when the Israelites departed from Egypt (Exodus 12:38) with great wealth. God also molded the people of Israel then to total dependence to Him for every water, bread, and meat that they ask for. Though Gods ultimate goal is great abundance, the people needed to go through a sequential relationship between poverty and prosperity: first through a period of great poverty in the wilderness, and next prosperity through Gods miracle for their provision. The full life of faith to which God called His people involved both phases- poverty and prosperity. 8 Caring of possessions are also important to God and Israelites that there are two out of ten commandments related to them (Exodus 20:15, 17). Communitarian ideals become to weaken during the monarchial period. Wealth is often national rather than individual as they are attributed to the kings. Israels monarchy was a version of the tributary mode of production (1 Kings 4:7). 9 The kings collect taxes in form of produce for what he 3

needed to run the central government from its twelve districts where he appointed a governor or administrator. 10 Solomon was also granted wealth, glory, and long life after requesting from God a listening heart (1 Kings 3:9-14). During those days though there has been some abuse in the authority given to kings and their officials. This includes blatant injustices against the poor and immoral idolatrous practices that were denounced by the prophets. 11 It is from this setting that Amos as the first prophet that addressed not only to the king but to the whole Israelites that wealth became an economic idolatry (Amos 6:46; 5-6, 10-12), and using this to oppress the poor as well (Amos 8:5-6).12 Israelites being a stubborn nation then fell into the hands of its Assyrian and Babylonian conquerors that eventually lead them to exile. Life at the exile was one of the most terrible fate for Israelites as it was a dangerous business in the ancient world to travel, even reaching ones destination did not give much security. As a foreigner was not fully protected by the local laws, and had no family to support his or her case if trouble with the local population developed as in the book of Ruth. 13 The period of exile proved to be a mixed blessing to Israelites as this became both a punishment as well as a time of purification and as the time of writing of the Bible. Israel was able to reflect on the past goodness of God and to consolidate its history and made some sense in the hardships in the exile that gave rise to Deutoronomic history. Memory of the mercy of God and His continued intervention on their behalf, as in the call of the prophet Ezekiel, came to a climax with the liberation from exile through the ascension to power of Cyrus the Persian (538 BCE). 14 Beginning with the reign of Darius (522-486 BCE), the Jews were facing socioeconomic crisis as there was a new system for collection of taxes. Jews were required to pay their taxes no longer as a percentage of produce from their crops but in coinage. Many were obliged to go into debt and mortgage their property. Some were even reduced to selling themselves and/or their children into foreign slavery to pay off their debts (Neh 5:1-5). 15 Nehemiah and Ezra threatened all the wealthy Jews that they will be like empty pockets if they did not fulfill their promise to extend mercy to their fellow poor Jews (Nehemiah 5:13). 16 It was these times that Israelites sought to wisdom literature to survive those challenging times such as offered in the book of Proverbs. Many passages states that it is a blessing from God (Proverbs 10:22) or personified Wisdom (Proverbs 8:18, 21). It brings social power (Proverbs 22:7) and popularity (Proverbs 14:20). Hard work brings wealth (Proverbs 10:4), but so also does a correct attitude toward God (Proverbs 22:4; 28:25). However, there are also passages that express the reverse side. To trust in wealth is both wrong in itself (Proverbs 11:28) and foolish, for wealth doesnt last forever (Proverbs 27:24), and offers no security in extremity (Proverbs 11:4). While the book of Job depicts a living disproof of the equation of wealth and virtue: Jobs wealth is lost despite his godliness, though it is eventually restored and increased. Ecclesiastes questions the equation by discerning tragic dimensions in wealth. It is a blessing from God only if one has the power to enjoy it (Ecclesiastes 5:19; 6:2). 17 Ecclesiastes (Qoheleth) noted the commercial character of that time. Again and again come words denoting profit and loss, surplus and deficit, shares and wages, ownership, wealth and poverty. Ecclesiastes seeks spirituality for survival in difficult times and recognizing God in the daily life. 18 Alexander the Great conquered the Persians and his reign (332-323 B.C.) brought Greek culture into the world. Unfortunately, he did not live long enough to achieve all these goals. He was replaced by his generals and Palestine came under the rule of Seleucids. It was Antiochus IV Ephiphanes (187-164 BCE) who forced Hellenism to their temple leading Israel into rebellion of Maccabean revolt (167- 164 BCE). The dynasty of rulers that followed the Hasmoneans and conflict between them eventually led to entry of Roman rule of Palestine in 63 BCE. 19

New Testament The great period of prosperity and peace called Pax Romana started in 31 BC under the reign of Augustus Caesar. Judaism under Hasmoneans and Romans developed a number of different religious movements Pharisees, Sadducees, and the Essenes. But even at the great prosperity, a vast number was experiencing poverty that they are hoping for a messiah. A hope reserved for an unexpected future king who will deliver the people from their present oppression or misfortune and restore the glory of Davids kingdom. 20 The NT came into being under the classical mode of production of Greece and Rome, which was founded on individual wealth and legal ownership. This mode is slave-based: while any free person might own goods , significant wealth began with ownership of persons and their labor. Even being freed hardly improved a slaves status, since freedmen usually became clients of their fellow masters. It was during that time that Jesus started his ministry. From a carpenter by trade 21, Jesus invited everyone that the whole Kingdom of God is our inheritance! He established that all of us should look for treasure that will bring us complete joy (Matthew 13:44) and in heaven that no thief, moth can reach. Earthly wealth is a poor investment as it is subject to deterioration and loss and seeking of treasure on earth diverts our hearts away to Kingdom of God.22 He brought back the people to complete trust to God for protection and supply needs such as sending the disciples to missions without carrying anything (Matthew 10: 5-15; cf Mark 6:7-13; cf Luke 9:1-6) or not even wasting time even to greet which was elaborate and drawn-out salutations that took a lot of time then. 23 He presented Kingdom of God is present and active in our midst, in our daily life through His parables and teachings. It is also in these parables that He presented how we are to be judged in His Second Coming. There is always a symbolic travel of a master and servants are left to take care of everything and then asked for what they have gained. The early Christian communities brought back the communitarian beginnings of Israel in sharing their wealth as a community resource. 24 Even the houses of their rich members were used as house churches, rooted in Israels high regard for hospitality. III. SCRIPTURAL KNOWLEDGE AND ITS RELEVANCE TODAY Jesus is Lord Have among yourselves the same attitude that is also yours in Christ Jesus, who, though he was in the form of God, did not regard equality with God something to be grasped. Rather, he emptied himself, taking the form of a slave, coming in human likeness; and found in human appearance, he humbled himself, becoming obedient to death, even death on a cross. Because of this, God greatly exalted him and bestowed on him the name that is above every name, that at the name of Jesus 5

every knee should bend, of those in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2: 5-11) Have among yourselves the same attitude that is also yours in Christ Jesus Jesus came to bring God to us- this is the main message of Pope Benedict XVIs reflection in his book Jesus of Nazareth. Jesus did not shun the use of money, whatever He had, He used. Jesus also confirmed it pointing glory to God himself when He was asked by the rich man on how to attain eternal life (Mark 10: 17-31). Are we also doing the same, pointing all the glory back to God and Jesus (Colossians 3:17) or like the rich fool (Luke 12:31-21)? When we say Jesus is Lord, what is required from us is: Not merely to affirm His divinity Not enough to simply acknowledge He is Gods Son; we need to make personal commitment to follow Him Not enough to pray to Him as Lord; we need to obey Him Not enough to have our sins forgiven by Him; we need to do what He tells us

and when we acknowledge that He is in-charge of everything that means including our wealth! 25 and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength. (Mark 12:30) Are we loving the Lord God with all our heart, all our soul, all our mind, and all our strength? No one can serve two masters. He will either hate one and love the other, or be devoted to one and despise the other. You cannot serve God and mammon. (Matthew 6:24) God, in the visible image of Jesus, wants our undivided loyalty in all aspects of our life including on how we spend or invest money, which organizations to help or to save. It would not hurt if we will ask the Holy Spirit in prayer how to go about it. God as our Personal Insurance Money in itself is neither good nor bad. It is our attitude towards it and how we handle it that matters. 26 Then how do we know if it is already displeasing to God? Check out for these three signs27: Anxiety Covetousness Interpersonal strife

We are always asked to not worry on everything (Luke 12:27-31). Having a lot of money makes one rely on it rather than on God. We know that throughout history God fulfills His promise so why not follow? 6

Reward and Punishment If following God and Jesus is a difficult concept; then why not a reward? Who does not like reward? And whats more a reward that promises eternal life. In our economy that is so driven by rewards, we can motivate ourselves to follow Him also through a reward, an incentive that will motivate us to follow Him. In John 17:3, Jesus promises an eternal life by knowing the Father, the only true God, and Jesus Christ as the only Son. Matthew 25: 31-46 paints an image of what it would be like on end days as He says that whatever we did to the little ones we also did for Him and promises eternal life as well. Jesus also introduced the after-life consequence of not using ones wealth in the present time as in the parable of rich man and Lazarus (Luke 16: 19-31) or as in the Beatitudes (Luke 6: 20, 24) and even reversal of fortunes in the Canticle of Mary (Luke 1: 51-52). 28 Even a simple cup of cold water given also has a reward (Matthew 10:42). This reward extended even enough to cover our needs plus the needy around us (2 Corinthians 9:8). We are not our Own Jesus taught us to be stewards and not owners of the wealth entrusted to us and punishment for those who did not do their job well (Luke 19:11-27; 20:9-19; Matthew 18:21-35). Israelites during the exile also made them realize what God has done for them even the ability to produce wealth (Deuteronomy 8:18) This constant reminder is important as what Israelites forgot led to their fall to their enemies throughout history. At the threat of repeating these mistakes again; 1 Corinthians 6:20 constantly reminds us that we are not our own but is expensively bought at a price. Even our personal salvation has economics that only Jesus did through His sacrifice at the cross. We as Christians have been bought from death to life, and what we needed to do is our appropriate response to this gift 29 that has been given to us. How to do it? OT and NT traditions all show direct and clear instructions on how to do it. Almsgiving is a priority among Israelites as part of tithe given to the temple is assigned for the poor and widows. Jesus and the rich man story (Mark 10:17-31) tells us to follow the law of God. In perfection, we are also asked to sell and give our possessions. This story should not discourage those who are wealthy to not pursue Gods wisdom and if with skill to make riches then riches which benefit also neighbors, should not be thrown away. 30 Zacchaeus was commended by Jesus as the perfect model of a man with riches (unlike the rich man) giving half of his possessions and as well as reparation for everything he had taken unjustly (Luke 19:1-10). For such a time as this Who knows perhaps it was for a time like this that you became queen? Esther 4:14 Are we in the position of wealth that comes with it fame and power? Esther is an OT character that became queen and used her position at a threat to life of Jews then. There is also a time element involved. Are we doing what we are supposed to be doing at a time called for us to do the will of the Father? Christians are called more than ever today to participate in the urgency to support one another especially the poor. 31 What are we doing with the opportunities given to us? We are told to use all we have to use it to gain friends in Luke 16:1-13 and not for economic reasons.

Where is your treasure? And Mary kept all these things, reflecting on them in her heart. Luke 2:19,51b Mary kept all these things in her heart these inclusions both in verses 19 and 51 are the intimate times of Mary with Jesus. It was also the hidden years that we have no record of. These are her treasure that is in her heart. David pleased the Lord with his heart (1 Samuel 16:7). Jesus said where your treasure is there your heart will be also (Matthew 6:21). We are also asked the same question everyday. Psalm 139:23-24 is a prayer that we can use to ask God also to probe our hearts, and if there is still wickedness in it then to lead it to the right path. IV. BIBLIOGRAPHY A. Church Documents Catechism of the Catholic Church (for the United of America copyright @ Libreria Editrice Vaticana, Citta del Vaticano, 1994). Sollicitudo Rei Socialis (for the United of America copyright @ Libreria Editrice Vaticana, Citta del Vaticano, 1987). B. Books and Online Sources I. Books The Anchor Bible Dictionary Vol 4. USA: Doubleday, 1992. Boadt, Lawrence. Reading the Old Testament: An Introduction. Philippines: St. Pauls, 1993. Cabrido, John. Hanep Biblia! Philippines: Don Bosco Press, 2009. Ceresko, Anthony. Introduction to Old Testament Wisdom: A Spirituality for Liberation. Philippines: Claretian Publications, 1999. Gillman, John. Possessions and the Life of Faith: A Reading of Luke-Acts. USA: Liturgical Press, 1991. Knight, George and Ray, Rayburn. The Illustrated Everyday Bible Companion. USA: Barbour Publishing, 2005. Lim, Bertram. Practical Christian Living. Philippines: OMF Literature, 2006. Little Rock Catholic Study Bible. USA: Liturgical Press, 2011. The New Interpreters Dictionary of the Bible Vol. 5. USA: Abingdon Press, 2009. Vogt, Virgil. Treasure in Heaven. USA: Servant Books, 1982.

Wheeler, Sondra. Wealth as Peril and Obligation. USA: Wm. B. Eerdmans Publishing, 1995. Wilson, Ken. Your Money and Your Life: Scriptural Principles and Practical Guidance for Earning, Managing and Giving Money. USA: Servant Books, 1983. II. Online Sources St.Clement of Alexandria. Who is the Rich Man that http://www.newadvent.org/fathers/0207.htm (accessed February 26, 2013). Studylight.org Lexicon, February 28, 2013). Shall be Saved?

http://www.studylight.org/lex/grk/gwview.cgi?n=4149

(accessed

1 1

The New Interpreters Dictionary of the Bible Vol. 5 (USA: Abingdon Press, 2009), 825. Studylight.org Lexicon, http://www.studylight.org/lex/grk/gwview.cgi?n=4149 (accessed February 28, 2013). 2 The Anchor Bible Dictionary Vol 4 (USA: Doubleday, 1992), 234. George Knight and Rayburn Ray, The Illustrated Everyday Bible Companion (USA: Barbour Publishing, 2005), 374. 3 The Anchor Bible Dictionary Vol 4 (USA: Doubleday, 1992), 779. 4 John Aranda Cabrido,SDB, Hanep Biblia! (Philippines: Don Bosco Press, 2009), 19.
5 3

Lawrence Boadt, Reading the Old Testament: An Introduction (Philippines: St. Pauls, 1993), 135. The Anchor Bible Dictionary Vol 4 (USA: Doubleday, 1992), 779. John Aranda Cabrido,SDB, Hanep Biblia! (Philippines: Don Bosco Press, 2009), 20. Virgil Vogt, Treasure in Heaven (USA: Servant Books, 1982), 14. The New Interpreters Dictionary of the Bible Vol. 5 (USA: Abingdon Press, 2009), 826.

George Knight and Rayburn Ray, The Illustrated Everyday Bible Companion (USA: Barbour Publishing, 2005), 425.
11

10

John Aranda Cabrido,SDB, Hanep Biblia! (Philippines: Don Bosco Press, 2009), 22. Virgil Vogt, Treasure in Heaven (USA: Servant Books, 1982), 22. Lawrence Boadt, Reading the Old Testament: An Introduction (Philippines: St. Pauls, 1993), 384-385. John Aranda Cabrido,SDB, Hanep Biblia! (Philippines: Don Bosco Press, 2009), 23-24.

12

13

14

Anthony Ceresko, Introduction to Old Testament Wisdom: A Spirituality for Liberation (Philippines: Claretian Publications, 1999), 28.
16

15

George Knight and Rayburn Ray, The Illustrated Everyday Bible Companion (USA: Barbour Publishing,

2005) 456.

17

The New Interpreters Dictionary of the Bible Vol. 5 (USA: Abingdon Press, 2009), 825.

Anthony Ceresko, Introduction to Old Testament Wisdom: A Spirituality for Liberation (Philippines: Claretian Publications, 1999), 95,98.
19

18

John Aranda Cabrido,SDB, Hanep Biblia! (Philippines: Don Bosco Press, 2009), 24. Lawrence Boadt, Reading the Old Testament: An Introduction (Philippines: St. Pauls, 1993), 532.

20

Catechism of the Catholic Church (for the United of America copyright @ Libreria Editrice Vaticana, Citta del Vaticano, 1994), 423.
22

21

Virgil Vogt, Treasure in Heaven (USA: Servant Books, 1982), 29.

George Knight and Rayburn Ray, The Illustrated Everyday Bible Companion (USA: Barbour Publishing, 2005), 575.
24

23

The New Interpreters Dictionary of the Bible Vol. 5 (USA: Abingdon Press, 2009), 828.

Ken Wilson, Your Money and Your Life: Scriptural Principles and Practical Guidance for Earning, Managing and Giving Money (USA: Servant Books, 1983), 19.
26

25

Bertram Lim, Practical Christian Living (Philippines: OMF Literature, 2006), 93.

Ken Wilson, Your Money and Your Life: Scriptural Principles and Practical Guidance for Earning, Managing and Giving Money (USA: Servant Books, 1983), 25.
28

27

John Gillman, Possessions and the Life of Faith: A Reading of Luke-Acts (USA: Liturgical Press, 1991), 22. Sondra Ely Wheeler, Wealth as Peril and Obligation (USA: Wm. B. Eerdmans Publishing, 1995), 20.

29

St. Clement of Alexandria, Who is the Rich Man that Shall be Saved? http://www.newadvent.org/fathers/0207.htm (accessed February 26, 2013). Sollicitudo Rei Socialis (for the United of America copyright @ Libreria Editrice Vaticana, Citta del Vaticano, 1987), 30.
31

30

10