The following articles have been compiled and indexed by inWORD Bible software.
Matthew and Money
There are two extreme schools of thought as to the means by which the books of the Bible were composed. The one, which we might call the “dictation” school, implies that the authors were really no more than “secretaries” who wrote down, word for word, what God spoke to them. The other extreme declares that the authors compiled and arranged and edited various materials, part written and part oral, from many older sources. Since these sources were not necessarily “inspired” in any regular sense of the word, and since the compiler was at liberty to “pick and choose”, therefore the final result could scarcely be considered the infallible “word of God”. An “advancement” (?) upon this second school of thought is that the gospels, for example, did not take their final forms until some time in the second century, after later disciples “tinkered around” with their predecessors’ stories.
Pope Francis On Money
“Money sickens our minds, poisons our thoughts, even poisons our faith, leading us down the path of jealousy, quarrels, suspicion and conflict. It drives to idle words and pointless discussions. It also corrupts the mind of some people that see religion as a source of profit. ‘I am Catholic, I go to Mass, everyone thinks well of me... But underneath I have my businesses. I worship money’. And here we have the word we usually find in newspapers: ‘Men of corrupted minds’. Money corrupts us! There’s no way out.”
Baron Rothschild’s Secret
My maternal grandparents are Rothschilds. Inevitably, when I share this information with anyone, their immediate response is, “You mean the rich ones?” I always respond with the answer that my grandfather gave me when, as a young child, I asked him the same question.
Parables On Money: Statistics
How many of Jesus’ parables are really about money? Below is a frequently quoted claims by preachers:
A Camel and a Needle’s Eye
A rich young ruler hurried towards Jesus and knelt at his feet. He may have been thirty years old, or even forty—the word is used of Saul when he must have been thirty, and by Josephus of one about forty. He had however, the earnestness and zeal of youth, and withal a sincerity that attracted Jesus: “he loved him”. “Good Master,” the ruler said, “what good thing shall I do, that I may have eternal life?” Jesus answered, “Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.” Various ideas have been deduced from the answer of Jesus. It was no disclaimer of sinlessness, all agree; but some say that Jesus was asking if the man knew what he affirmed; that since only God is good, Jesus too must be divine.
How Rich Are We?
The following is a transcription of a public lecture that was given by the author on August 2, 2015, in Richmond, Virginia.
The Rich Man and Lazarus
While of the tradition which forms the setting of this parable little is known, there can be no doubt as to the teaching which our Lord intended to convey through it. It was a direct reproof to the covetous Pharisees who, in deriding his statement that “Ye cannot serve God and mammon” brought upon themselves the denunciation:
Errors of the Prosperity Gospel
Over a century ago, speaking to the then-largest congregation in all Christendom, Charles Spurgeon said,
“Lay not up for yourselves treasure upon earth.” The Lord’s teaching on how to live the New Life was bound to be seriously incomplete if it laid down no principles about a right attitude to money, for in the minds of millions money is the great reality in life.
The Rich Young Ruler
Little children and their parents, alike eager to tome to Jesus, had been almost scared away by ie roughness of the disciples. Now came one whom Jesus himself scared away by the austerity of his demands. The children, who could not be harmed by their exalted privilege, received matchless blessing. The high status of the ruler’s wealth and religious standing was brought low in order that the blessing might be his also.
The Prosperity Gospel in My Own Heart
While I had been exposed to the prosperity gospel earlier in life, it was not until I began seminary that I thought seriously about it. I began to serve in local churches during my time as a student, and I was amazed to find so many people under my care consuming property gospel material via different forms of media. Moreover, many people seemed to view their relationship with God as a quid pro quo transaction. He was treated as a celestial sugar daddy who existed to make them healthy, wealthy, and happy on account of service rendered.
The Soil of the Prosperity Gospel
Two days after Thanksgiving, Paul Crouch met his Maker. Along with his wife Jan, Crouch established the Trinity Broadcasting Network (TBN) in 1973 and built it into a media empire with 84 satellite channels, more than 18,000 television and cable affiliates, an amusement park, and much more. TBN broadcasts around the clock to every continent except Antarctica, with much of its content promoting the prosperity gospel that made Paul and Jan Crouch so wealthy. This message clearly appeals to many people, which raises the question of how it has taken root in our age.
Why Has the Prosperity Gospel Prospered?
Why has the prosperity gospel prospered? Anyone involved in ministry today is aware of how widespread this new teaching is. It has reached almost every nation. I was surprised to find it even in Cuba on one of my many trips to that Caribbean island.
The Prosperity Gospel
In this video, the Global Conversation focuses on the prosperity gospel—the teaching that true Christian faith results in material wealth and physical well-being. While it has its roots in America, it has found fertile soil on other continents as well. Director Nathan Clarke went to Ghana to explore the forms the prosperity gospel takes in that West African nation.
Rich man and Lazarus
The parable of the rich man and Lazarus (also called the Dives and Lazarus or Lazarus and Dives) is a well-known parable of Jesus appearing in the Gospel of Luke.
mam ́un (Μαμωνᾶς, Mamōnás): A common Aramaic word (ממון, māmōn) for riches, used in Matthew 6:24 and in Luke 16:9, 16:11, 16:13. In these passages mammon merely means wealth, and is called “unrighteous,” because the abuse of riches is more frequent than their right use. In Luke 16:13 there is doubtless personification, but there is no proof that there was in New Testament times a Syrian deity called Mammon. The application of the term in Matthew is apparent and requires no comment. In Luke, however, since the statement, “Make to yourselves friends out of the mammon of unrighteousness,” follows as a comment on the parable of the Unjust Steward, there is danger of the inference that Jesus approved the dishonest conduct of the steward and advised His disciples to imitate his example. On the contrary, the statement is added more as a corrective against this inference than as an application. ‘Do not infer,’ He says, that honesty in the use of money is a matter of indifference. He that is unfaithful in little is unfaithful in much. So if you are not wise in the use of earthly treasure how can you hope to be entrusted with heavenly treasure?’ The commendation is in the matter of foresight, not in the method. The steward tried to serve two masters, his lord and his lord’s creditors, but the thing could not be done, as the sequel shows. Neither can men serve both God and riches exalted as an object of slavish servitude. Wealth, Jesus teaches, does not really belong to men, but as stewards they may use wealth prudently unto their eternal advantage. Instead of serving God and mammon alike we may serve God by the use of wealth, and thus lay up treasures for ourselves in heaven. Again, the parable is not to be interpreted as teaching that the wrong of dishonest gain may be atoned for by charity. Jesus is not dealing with the question of reparation. The object is to point out how one may best use wealth, tainted or otherwise, with a view to the future.
welth, wel ́thi (הון, hōn, חיל, ḥayil, נכסים, nekhāṣīm; εὐπορία, euporía, “to possess riches,” “to be in a position of ease” (Jeremiah 49:31)): The possession of wealth is not regarded as sinful, but, on the contrary, was looked upon as a sign of the blessing of God (Ecclesiastes 5:19; 6:2). The doctrine of “blessed are the poor, and cursed are the rich” finds no countenance in the Scriptures, for Luke 6:20, 24 refers to concrete conditions (disciples and persecutors; note the “ye”). God is the maker of rich and poor alike (Proverbs 22:2). But while it is not sinful to be rich it is very dangerous, and certainly perilous to one’s salvation (Matthew 19:23). Of this fact the rich young ruler is a striking example (Luke 18:22-23). It is because of the danger of losing the soul through the possession of wealth that so many exhortations are found in the Scriptures aimed especially at those who have an abundance of this world’s goods (1 Timothy 6:17; James 1:10-11; 5:1, etc.). Certain parables are especially worthy of note in this same connection, e.g. the Rich Fool (Luke 12:16-21), the Rich Man and Lazarus—if such can be called a parable—(Luke 16:19-31). That it is not impossible for men of wealth to be saved, however, is apparent from the narratives, in the Gospels, of such rich men as Nicodemus, and Joseph of Arimathea (John 19:38-39; Matthew 27:57-60), and Zaccheus (Luke 19:1-10). It may fairly be inferred from the Gospel records that James and John, who were disciples of our Lord, were men of considerable means (Mark 1:19-20; John 19:27).
Give Up All My Riches
Taking Care of Business
Ye Rich Men, Your Riches Are Corrupted
Mammon /ˈmæmən/ in the New Testament of the Bible is commonly thought to mean money or material wealth and is associated with the greedy pursuit of gain. Jesus used the term mammon, “You cannot serve both God and mammon,” as a reference to Caesar, because it was Caesar who claimed on his tax coin he was a god. According to Jesus, Caesar was mammon, “god of money.” In the Middle Ages it was often personified as a deity and sometimes included in the seven princes of Hell.
Parable of the Rich Fool
The Parable of the Rich Fool is a parable of Jesus which appears in Luke 12:13-21. It reflects the foolishness of attaching too much importance to wealth.