God and Money
Wealth. Abundance, usually of money or material goods, whose value is ordinarily expressed in terms of some understood unit, such as a national currency. It is virtually synonomous with riches, and both may refer to family, friends, or even moral qualities, in addition to material possessions.
The Bible has much to say about material wealth and makes it clear that “a man’s life does not consist in the abundance of his possessions” (Lk 12:15). Obviously God owns all wealth, for he is the creator and possessor of all that exists (Ps 50:10–12).
In the OT riches are a mark of favor with God (Ps 112:3) and he gives power to acquire wealth (Dt 8:18). Both the piety and the wealth of Job are well known (Jb 1:1–3). Solomon was perhaps the richest man who ever lived; God granted him “riches, possessions, and honor” because Solomon had asked for wisdom and discernment rather than material things (1 Kgs 3:10–13; 2 Chr 1:11, 12).
Not all rich men were good. Nabal was “very rich,” but he was “churlish and ill-behaved,” stingy, and wicked (1 Sm 25:1–38). The affluent king of Tyre was the object of God’s judgment (Ez 28), and many other rulers of the world fell under the same condemnation. In Isaiah 53:9 the prophecy concerning the Messiah links the wealthy with the wicked: “they made his grave with the wicked and with a rich man in his death.”
In the NT wealthy men are often seen as godless, for example, the rich farmer (Lk 12:16–21) and the rich man with Lazarus (16:19–31). The wealthy are condemned for oppression and greed (Jas 5:1–6). Luke 6:24 pronounces woe against the rich, and all three synoptic Gospels speak of the dangers of riches (Mt 13:22; Mk 4:19; Lk 8:14).
Not all rich men were bad. Jesus was buried in the tomb of “a rich man from Arimathea, named Joseph” (Mt 27:57). Nicodemus, who provided lavishly for the burial of Jesus (Jn 19:39), was “a ruler of the Jews” (3:1) and probably a man of means.