When Jerome translated Psalm 23, he made a choice we're still living with: rendering 'want' as 'lack.' This choice speaks volumes about our understanding of wealth and stewardship in the Bible.
When Jerome sat down to translate the Hebrew scriptures into Latin, he made a choice in that we are still living with. Rendering "want" as "lack," he set a tone for how generations would interpret a text that says much about contentment, need, and provision. But what does the Bible say about money and wealth? What if our understanding of money in the Bible is as much about our spiritual posture as it is about our bank accounts?
Suppose for a moment that the pursuit of wealth is the ultimate goal of life. Ecclesiastes, often seen as the most philosophical book in the Bible, offers a stark rebuttal. "Whoever loves silver will not be satisfied with silver," writes the Preacher in . Here is a voice from antiquity diagnosing a modern condition: the insatiable thirst for more. This is not the complaint of a cynic but the wisdom of one who has seen the emptiness of unchecked desires.
In Proverbs, we find a similar warning: "Do not toil to acquire wealth; be discerning enough to desist" (). The image here is almost mechanical: chasing wealth is like pursuing a mirage, something that appears substantial until you reach it. The Bible acknowledges the magnetic pull of riches, yet it also highlights their fleeting nature. Wealth "flies away like an eagle toward heaven" ().
Jesus often used parables to convey complex truths, and money was a frequent subject. In the Parable of the Shrewd Manager, found in , Jesus tells of a manager about to lose his job. His master commends him for his shrewdness, not for his dishonesty, but for his foresight. This parable is puzzling, isn't it? Why commend a dishonest manager?
The lesson is not about dishonesty but about the intelligent use of resources. Jesus teaches that "the people of this world are more shrewd in dealing with their own kind than are the people of the light." This is an invitation for believers to consider how they use what they've been given, not to hoard it, but to steward it wisely.
Contrast this with the Parable of the Rich Fool in . Here, a man builds larger storehouses to keep his abundant harvest, only to die that night. "This is how it will be with whoever stores up things for themselves but is not rich toward God," Jesus concludes. The folly here is not in being rich, but in being rich without purpose.
Turning to the epistles, Paul offers a perspective that is both corrective and constructive. In , he instructs Timothy to charge the rich "not to be arrogant nor to put their hope in wealth, which is so uncertain, but to put their hope in God." Paul does not demonize wealth; instead, he frames it as a tool for good works.
The call here is to "do good, to be rich in good deeds, and to be generous and willing to share." Wealth is not condemned; it is redirected. The uncertainty of riches, as Paul notes, contrasts with the certainty of God's provision, urging believers to view wealth as a means to an end, not an end in itself.
The early Church Fathers also contribute richly to this conversation. John Chrysostom, in his Homilies, observes the dual nature of wealth. He acknowledges that while "the love of money is a root of all kinds of evil," wealth itself can be used for good if approached correctly. Chrysostom's moral insight insists that wealth, when used rightly, "inherits the kingdom."
The Didache, an early Christian treatise, warns that those who hoard wealth are like a serpent guarding treasures they will never use. "Riches unjustly gotten shall be vomited up," it declares, echoing the sentiments found in Ecclesiastes. The text suggests a stewardship that benefits the community, not just the individual.
One might object that the biblical view of wealth is outdated, that in today's economy, the accumulation of wealth is necessary for security. But consider how these ancient texts challenge modern assumptions. If wealth is ultimately for stewardship, then its accumulation without purpose is vanity.
Theologian Andrew Murray offers a compelling insight in Working For God, suggesting that while wealth is a symbol of heavenly riches, it must be used as a means to a spiritual end. "The money must not be given to be seen of men," he writes, "but as unto the Lord." Here lies a profound challenge to modern philanthropy.
Tithing, often a contentious issue, is one way the Bible instructs believers to participate in God's economy. The practice was established not merely as a law, but as a spiritual discipline to remind Israel of their dependence on God. In Malachi, God challenges the Israelites to "bring the whole tithe into the storehouse" and see if He will not "pour out so much blessing that there will not be room enough to store it" ().
However, the New Testament expands this idea into a broader theology of stewardship. The focus shifts from a strict adherence to a percentage to the spirit of generosity. As states, "Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver."
Greed is frequently condemned in Scripture, emphasizing the dangers it poses to one's spiritual health. The apostle Paul starkly warns against the love of money in , stating, "For the love of money is the root of all kinds of evil." This passage highlights the destructive power of greed, suggesting that it can lead individuals away from faith and piercing them with many sorrows. The narrative of Ananias and Sapphira in further illustrates the peril of greed. Their deceitful desire to appear generous while withholding part of their wealth resulted in divine judgment.
Theologian Reinhold Niebuhr described greed as a form of idolatry, where material possessions take precedence over divine commandments. Niebuhr's insights resonate with Jesus' teaching in , where He warns, "Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions." This cautionary note underscores the futility of amassing wealth at the expense of one's soul.
Concrete examples of this principle are evident in contemporary culture, where the relentless pursuit of wealth often leads to moral compromise and relational breakdowns. High-profile corporate scandals, like those involving Enron or Bernie Madoff, serve as modern parables of greed's dire consequences. These examples demonstrate that the biblical admonition against greed remains relevant, urging believers to seek contentment and spiritual wealth over material gain.
Generosity is a central theme in the Bible, portraying it as an expression of God's love and character. In , Paul writes, "Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully." He emphasizes that God loves a cheerful giver, encouraging believers to give freely and with joy. This principle is exemplified in the early church's practice of communal sharing, as described in , where believers sold their possessions to support those in need.
Augustine of Hippo articulated that true generosity reflects the divine nature, as it mirrors God's own self-giving love. In his view, acts of charity are not merely ethical obligations but are participations in God's redemptive work. This understanding is echoed in the teachings of Jesus, such as in , where He states, "For where your treasure is, there your heart will be also."
Modern examples of generosity can be seen in philanthropic efforts by individuals and organizations that seek to alleviate poverty and suffering. Whether through local food banks or global initiatives like the Bill and Melinda Gates Foundation, acts of generosity serve as tangible reflections of biblical principles. They challenge individuals to transcend self-interest and embody the sacrificial love that Jesus modeled.
The Bible addresses the disparity between wealth and poverty, calling believers to advocate for justice and equity. The prophetic literature, particularly the book of Amos, denounces social injustice and economic exploitation. In , God declares, "But let justice roll down like waters, and righteousness like an ever-flowing stream." This prophetic call for justice underscores God's desire for a society where wealth is not hoarded by the few at the expense of the marginalized.
Dietrich Bonhoeffer, in his reflections on the Sermon on the Mount, emphasized the ethical imperative for Christians to care for the poor and oppressed. He argued that true discipleship involves active engagement in social justice, challenging systemic inequities that perpetuate poverty.
Concrete instances of this call to justice are evident in the work of organizations like Habitat for Humanity and World Vision, which strive to empower impoverished communities. These efforts align with biblical mandates to defend the rights of the poor, as articulated in , which urges believers to "speak up for those who cannot speak for themselves, for the rights of all who are destitute."
Contentment is a recurring biblical theme, presenting an alternative to the restless pursuit of wealth. In , Paul declares, "I have learned in whatever situation I am to be content." This statement reflects a profound trust in God's provision, regardless of external circumstances. It challenges believers to find satisfaction not in material abundance but in the sufficiency of Christ.
Thomas Aquinas viewed contentment as a virtue that cultivates inner peace and gratitude, contrasting it with the anxiety and discontent that often accompany wealth accumulation. Aquinas' insights align with Jesus' teaching in , where He exhorts His followers not to worry about their needs, assuring them of God's faithful provision.
In today's consumer-driven society, the pursuit of contentment can seem countercultural. Yet, examples of individuals who embrace simplicity and gratitude, such as those involved in the minimalist movement, demonstrate the liberating power of contentment. These individuals often report increased happiness and fulfillment, illustrating that true wealth lies in appreciating God's gifts and trusting in His provision.
The Bible presents wealth as a resource for community building and mutual support. In , Paul advises the wealthy to "do good, to be rich in good works, to be generous and ready to share." This exhortation highlights the potential of wealth to foster communal well-being rather than personal indulgence.
John Wesley, the founder of Methodism, famously advocated for earning as much as possible, saving as much as possible, and giving as much as possible. Wesley's approach underscores the potential of wealth to contribute positively to society when used for the common good. This perspective is evident in the early church's practice of pooling resources, as seen in , where believers shared their possessions to ensure that "there was not a needy person among them."
Contemporary examples of wealth being used for community building include initiatives like microfinance programs and social enterprises. These efforts empower individuals and communities, promoting economic sustainability and social cohesion. They reflect biblical principles of stewardship and generosity, demonstrating that wealth can be a powerful tool for advancing God's kingdom on earth.
Returning to Jerome's translation choice, it is clear that "lack" speaks to more than just physical needs. It points to a spiritual rest in God's provision. In a world obsessed with having more, the Bible's call to stewardship invites us to a radical trust in a God who provides abundantly, yet asks us to be conduits of His blessings.
We are still walking the path home, like those who heard Jesus on that hillside. The call to be rich towards God is as much about the state of our hearts as it is about what fills our hands. If you are wondering how the Bible's view on wealth compares to modern financial wisdom, you might find the ancient wisdom refreshingly countercultural.
