Neither Poverty nor Riches: A Biblical Theology of Possessions (Volume 7)

New Studies in Biblical Theology #7

by Craig L. Blomberg

Give me neither poverty nor riches, but give me only my daily bread. (Proverbs 30:8) One of the most difficult questions facing Christians today is that of the proper attitude toward possessions. In wealthy nations such as Britain and the USA, individuals accumulate much and yet are daily exposed to the plight of the poor, whether the homeless on their own city streets or starving children on their TV screens. What action should we take on behalf of the poor? What should we do with our own possessions? In this New Studies in Biblical Theology volume, Craig Blomberg asks what the Bible has to say about these issues. Avoiding easy answers, he instead seeks a comprehensive biblical theology of possessions. And so he begins with the groundwork laid by the Old Testament and the ideas developed in the intertestamental period, then draws out what the whole New Testament has to say on the subject, and finally offers conclusions and applications relevant to our contemporary world. Neither Poverty Nor Riches is one book that all should read who are concerned with issues of poverty and wealth. Addressing key issues in biblical theology, the works comprising New Studies in Biblical Theology are creative attempts to help Christians better understand their Bibles. The NSBT series is edited by D. A. Carson, aiming to simultaneously instruct and to edify, to interact with current scholarship and to point the way ahead.

Genres: Theology, Christian, Christianity, Biblical Studies, Money, Economics, Nonfiction

300 pages, Paperback

First published December 31, 1969

About the author

Dr. Craig Blomberg joined the faculty of Denver Seminary in 1986. He is currently a distinguished professor of New Testament.

Dr. Blomberg completed his Ph.D. in New Testament, specializing in the parables and the writings of Luke-Acts, at Aberdeen University in Scotland. He received an MA from Trinity Evangelical Divinity School and a BA from Augustana College. Before joining the faculty of Denver Seminary, he taught at Palm Beach Atlantic College and was a research fellow in Cambridge, England with Tyndale House.

In addition to writing numerous articles in professional journals, multi-author works and dictionaries or encyclopedias, he has authored or edited 20 books, including The Historical Reliability of the Gospels, Interpreting the Parables, commentaries on Matthew, 1 Corinthians and James, Jesus and the Gospels: An Introduction and Survey, From Pentecost to Patmos: An Introduction to Acts through Revelation, Christians in an Age of Wealth: A Biblical Theology of Stewardship, Neither Poverty nor Riches: A Biblical Theology of Possessions, Making Sense of the New Testament: Three Crucial Questions, Preaching the Parables, Contagious Holiness: Jesus' Meals with Sinners, and Handbook of New Testament Exegesis.

Reviews

[Mike Knox · Rating 5 out of 5]

According to Don Carson, this book is “the best one on the subject” (p.9)!

Blomberg’s book is intended to fill a gap in the Christian written response to widespread poverty in the world by being an evangelical biblical theology of possession, surveying both Testaments with sensitivity to the backgrounds of Scripture and to the issues throughout the world. “Ironically, this is a book by the rich for the rich” (11).

Quotes

Reverse discrimination may be as immoral as the initial discrimination it seeks to rectify (49, this is softened in following sentence).

Inspired by Nehemiah’s example, Blomberg writes: “Christian leaders today need to model generosity in their giving, so that the average church-goer, whose offerings prove paltry in comparison, can see that greater sacrifice is both possible and necessary” (55).

It is better, therefore, to see these [verses in Ecclesiastes] as genuine commands to enjoy the material world…from within an eternal framework that keeps life’s transience in perspective…One can enjoy creation without worshipping it, especially by keeping the life to come in clear focus (3:21; 12:7). (62)

Thus it is clear that [The Rich Fool - Luke 12.16-21] is condemned not just for being rich. Still, it is important for professing Christians today to ask themselves how many unused surplus goods, property or investments they accumulate without any thought for the needy of our world. If the parallels become too close, presumably Jesus would say that their professions of faith are vacuous. (119)

But this discipleship will inevitably produce a tangible impact in the area of stewardship of material possessions. Indeed, this area is often the most important test-case of one’s profession of discipleship. (126-7)

It is arguable that materialism is the single biggest competitor with authentic Christianity for the hearts and souls of millions in our world today, including many in the visible church. (132)

There is no repentance in Luke that does not practice sympathy toward the poor and outcast, no welcoming the saving act of God in Jesus Christ that does not do justice and kindness, no waiting for his return that does not expect and anticipate God’s vindication of the humble poor, no participation in his community that does not give alms or share one’s goods or practice hospitality. (239, quoting Verhey 1984: 95)

5 conclusions (243-6)

1) Material possessions are a good gift from God meant for his people to enjoy

2) Material possessions are simultaneously one of the primary means of turning human hearts away from God.

3) A necessary sign of a life in the process of being redeemed is that of transformation in the area of stewardship.

4) There are certain extremes of wealth and poverty which are in and of themselves intolerable.

5) Above all, the Bible’s teaching about material possessions is inextricably intertwined with more ‘spiritual’ matters.

5 corresponding applications (247)

1) If wealth is an inherent good, Christians should try to gain it.

2) If wealth is seductive, giving away some of our surplus is a good strategy for resisting the temptation to overvalue it.

3) If stewardship is a sign of a redeemed life, then Christians will, by their new natures, want to give.

4) If certain extremes of wealth and poverty are inherently intolerable, those of us with excess income…will work hard to help at least a few of the desperately needy in our world.

5) If holistic salvation represents the ultimate good God wants all to receive, then our charitable giving should be directed to individuals, churches or organizations who minister holistically, caring for people’s bodies as well as their souls, addressing their physical as well as their spiritual circumstances.

[Cameron McCartney · Rating 5 out of 5]

This book is encyclopaedic when it comes to a biblical theology of money and possessions. Blomberg overviews the whole canon and helpfully summarises and concludes his thoughts in the final chapter. He points out that having access to riches is not inherently evil, but, having access to riches yet ignoring the plight of the poor, is evil. Blomberg shows how Jesus is neither ascetic nor luxurious in how he lives his life and we should not necessarily be “giving up everything” to follow him as is often said. Everyone should give, although not everyone should give the same proportion. Everyone should be sacrificing, but that sacrifice will manifest itself differently in the lives of different people. I’d recommend everyone to think hard about how much they are giving and how much they own, and I’d also recommend reading this book for those who feel unsure. I’m not sure if I agree 100% with everything said in this book, but I definitely consider myself much more the wiser in this topic than I was before reading, and for that, I am very thankful to the author and to God.

“Give me neither poverty nor riches, but give me only my daily bread.” Proverbs 30:8

[Bobby · Rating 5 out of 5]

Blomberg's book takes its title from Proverbs 30:7-9: "Two things I ask of you\\ do not deny them to me before I die\\ Remove far from me falsehood and lying\\ give me neither poverty nor riches\\ feed me with the food that I need,\\ or I shall be full, and deny you, and say, “Who is the Lord?” \\or I shall be poor, and steal, and profane the name of my God."

Blomberg systematically explores the Bible's passages that address material things. He questions the current (in 1995) attitude of American Christian giving, saying that "In most affluent or suburban Western communities, it is impossible to detect any outward differences between the expenditures of professing Christians and the religiously unaffiliated who surround them in their neighborhoods" (20). He does not shy away from critiquing both socialism and American capitalism when their tenets come into conflict with those he draws out of scripture.

Blomberg's attitude throughout the book is that wealth itself is not evil and that God gave us good things for us to enjoy, but also that "A major purpose in God granting them wealth is that they may share it with those in need" (59).

Ultimately, Blomberg concludes that "The key to evaluating any individual church or nation in terms of its use of material possessions is how well it takes care of the poor and powerless in its midst, that is, its cultural equivalents to the fatherless, widow and alien...People always take priority over prosperity" (84).

The entire book is a rebuke to those who focus on their own prosperity and a challenge to those who claim to follow the teachings of Jesus Christ. "If Christ could sacrifice so much for us, how dare we refuse to give generously to the needy" (192).

Overall, Blomberg wrote a book that, though 25 years old, is still timely. A Biblically-based theology of possessions enables a Christian to better participate in the redeeming transformation of the world. "For a Christian, public policies at home and abroad can never be based primarily on what is in one's 'national interest', as the rhetoric of most politicians regularly alleges. Rather, we must ask what is in the interest of all of humanity, materially and spiritually?" (252)

[Amy Warren · Rating 5 out of 5]

If you have an interest in a theological, exegetical, and very thorough deep dive into what the entirety of Scripture has to say about money and possessions, this book is for you. I’m not honestly sure where I heard about it. My guess is it was referenced in another book and I added to my queue. And I’m glad I did. I took this one slow cause well, it was beefy.


Blomberg begins with the OT historical books, then moves through poetry & wisdom literature, the prophets, the ‘in between period,’ the teachings of Jesus, James & Acts, Paul’s epistles, and the rest of the NT before he concludes his thoughts. He brings out themes, commands, cultural scenarios, and more to encourage the Christian in his relationship with money. He does not start with an idea which he tries to prove, instead he goes book by book, verse by verse (he quite literally exegetes every verse that discusses money and possessions) and pulls out what he believes to be Biblical themes and applications. Hint: one of those themes is generosity with what God gives. 😜

Have I mentioned this book is thorough? I will always keep it as a reference.

Recommend if this is your cup of tea.

[Easton Tally · Rating 3 out of 5]

Blomberg finished out the book in a manner that encapsulates what the scriptures teach: “Give me neither poverty nor riches, and help me to be generous and wise in giving so that others can say the same.”

This book challenged me. I cling to money more than I realized and this book gave me lots to think about. I’m curious to dive deeper into topics of savings, investments, retirement, etc. Regardless of findings, it won’t change what I believe Blomberg and C.S. would agree upon - how our heart relates to money is of great importance, but what we do with our money will direct how our heart relates to it.

[Chad · Rating 3 out of 5]

A detailed look at what the entire Bible says about money. It covers a range of broad principles as well as specific applications to the Christian life. The book could have been more concise, easier to follow, and better organized.

Notes
Unifying motifs
1. Material possessions are good gifts from God, for His people to enjoy. God created the material world, and we'll inhabit a material world in the age to come. The Bible includes many believers who were blessed with material things.
2. Material possessions are one of the primary reasons people turn away from God. Possession of, or desire for, too many material goods leads to rejection of God. Jesus spoke of money as God's rival in human hearts. The love of money is the root of all kinds of evil (1 Tim 6:10).
3. Stewardship is part of Christian life. Bible teaches that we must care for widows, orphans, foreigners, and poor. NT teaches generous almsgiving.
4. There are certain extremes of wealth and poverty which are intolerable. We may generate income and channel it into Kingdom purposes (Luke 16:9; 19:11-27), but not hoard (Luke 16:19-31; Jas 5:1-6). Principle of moderation is seen in God's provision of manna, redistribution of property in sabbatical and Jubilee years, early Christian communalism in Acts, and NT collections for poor. "Give me neither poverty nor riches" (Prov 30:8).
5. Bible's teaching about material possessions is intertwined with spiritual matters. "No ungodly poor people are ever exalted as models for emulation. No godly rich people, who are generous and compassionate in the use of their wealth, are ever condemned." Although there's no inherent connection between godliness and poverty, or ungodliness and wealth, Bible records those frequently paired.

Applications
1. Because wealth is an inherent good, Christians should try to gain it, and share with the needy.
2. Because wealth is seductive, giving away some of our surplus helps resist temptation to overvalue it.
3. Because stewardship is a sign of a redeemed life, we should generously give of our possessions.
4. Because extremes of wealth and poverty are intolerable, we who have excess should help the needy.
5. Because holistic salvation is the goal, our giving should be directed to those who care for bodies and souls.

The Old Testament and material possessions: the historical books
The wealth of the patriarchs (Abraham, Isaac, Jacob) must be understood in its covenantal context. The wealth was tied to God's plan to give His people a special land. "In the Christian era, in which believers do not live in a uniquely promised land, we must take care not to assume that wealth necessarily, or even frequently, represents God's blessing."

God's daily provision of manna showed that God's people depend on Him. That it didn't last until the next day showed the futility of hoarding. Similarly, Lord's Prayer instructs us to ask for our daily bread (Matt 6:11).

Israel had laws against charging fellow Israelites interest (Ex 22:25-27; Lev 25:35-57; Deut 23:19-20). Hebrew terms translated "interest" or "usury" could refer to any kind of interest, or excessive interest. Until 1500s, Jewish and Christian commentators interpreted these as prohibiting all interest. By time of Reformation, European economies had become sufficiently capitalist that these laws no longer seemed enforceable, and since then, commentators have toned down prohibition. Deut 23:20 allowed Israelites to charge foreigners interest.

Regardless of whether we should charge interest, Bible is clear that loans must not worsen the state of the poor.

Neh 5 shows that lending itself wasn't evil; it was usury that was sinful.

The Old Testament wisdom and prophetic literature
Wisdom books (Psalms, Proverbs, Ecclesiastes) teach that 1) industry and faithfulness leads to God's covenant blessings, including material wellbeing (Ps 112; 128; Pro 12:11; 13:21; 21:5) and 2) many poor never find relief, while many wicked wealthy flourish (Ps 37:16-17; Pro 15:16-17; 16:8). There's justice in the life to come (Ps 49:10-20).

Ps 37:25 ("I have not seen the righteous forsaken, nor his descendants begging bread") is probably a simple description, not an absolute promise.

Ps 73 (observation that the wicked often prosper while the righteous often don't) reflects the common experience of God's people.

Ecclesiastes teaches that it's appropriate to enjoy God's good gifts, if done in context of dedicated service to God (Ecc 5:18-20; 2:24-26; 3:12-13, 22; 8:15; 9:7-10; 11:9 - 12:1).

"The genre of a proverb suggests that it expresses a principle or generalization that often proves true but that may not be taken as absolute truth."

Fewer than a third of the proverbs dealing with rich and poor teach that people get what they deserve. The rest recognize socioeconomic injustice.

Several proverbs comment on the power and security riches can provide, without commenting on the acquisition of riches (Pro 10:15; 14:20; 18:11).

Proverbs warns against the extremes of wealth and poverty, commending "an adequate standard of living" which "still allows for a variety of lifestyles of wise accumulation and disbursement, so long as prosperity is yielded to devotion."

In the OT, "neither the amassing of riches nor their lack is seen as a necessary good (or evil). The industriousness promoted by capitalism finds parallels, but the poor are by no means seen as generally lazy. The relative equality promoted by socialism appears, too, but via individual and familial ties to property, not via state ownership."

In OT, material blessing wasn't an end in itself, but to be shared with the nations and particularly the needy.

The teaching of Jesus in the Synoptic Gospels
In parable of unjust steward (Luke 16:1-13), "worldly wealth" means money in general, not necessarily ill-gotten gain. Jesus' point is that His followers should use possessions for kingdom purposes: to gain friends by making disciples, who will welcome us into Heaven when we arrive.

Jesus taught stewardship that includes giving away surplus goods, self-limiting your accumulation, and sharing with others, all to benefit those less well-off, especially believers.

Jesus taught that there are extremes of wealth and poverty that are intolerable, but He didn't quantify stewardship, or promote pure economic egalitarianism.

Matt 5:39-42 (about turning the other cheek and giving to those who ask) forbids trading insults (v 39), forbids retaliating against those who sue fellow disciples (v 40), and commends going the extra mile with a Roman soldier who conscripts a Jew to carry his goods (v 42). Jesus doesn't say what to give to the person who asks (v 42). The point is to love your enemy rather than being selfish. The partial parallel Luke 6:34-35 probably refers to giving loans without interest. Jesus wasn't necessarily commanding that we give all beggars everything they ask. "What is best for them is not always what they request. But to the extent that we can determine people's genuine physical or material needs," we should point them towards help.

Matt 7:7 ("Ask, and it will be given to you") could be translated "ask and God will give to you," and leaves up to God's sovereign will what He chooses to give.

Luke 11:42 (cf. Matt 23:23) is only NT passage that could be understood to promote tithing. NT principles of generosity and sacrifice suggest that people should give varying percentages based on their circumstances. Those well-off "should give considerably more than a tenth of their gross income."

Jesus' command to rich young ruler to sell everything (Mark 10:21b) was for the ruler specifically, not necessarily for all believers. Jesus knew that the ruler's wealth stood in the way of discipleship.

In Mark 10:29-30 ("… who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life"), the material rewards in this life refers to gaining the new family/community of believers, which shares with those in need.

In Mark's account of Jesus clearing the temple (Mark 11:15-17), He was upset with the corruption of the money-changers, who had grown rich on outrageous exchange rates. In John's account (John 2:13-17), He was upset about commerce in the temple replacing worship.

Whenever Gospels feature wealthy Christians, they're generous in giving alms and surplus wealth to those in need.

In Gospels, "There is room for the periodic celebration of God's good, material gifts, even at times to a lavish extent. But these celebrations will be the exception, not the norm."

Gospels don't teach material reward for piety, and frequently teach opposite.

Earliest Christianity
Jas 1:27 teaches that a mark of faith is giving to help destitute.

Jas 5:1-6 doesn't speak against wealthy per se, but against wealthy who have hoarded and excessively indulged rather than sharing with needy.

Acts 2:44 ("… all who believed were together, and had all things in common …") is qualified by v 45-46, which says they still had private property (they met in their own homes, and sold their own possessions). They didn't all sell all their belongings at once; people sold periodically as necessary to give to others. This was voluntary, within a religious community, not legislated by a totalitarian regime. There was communal consumption, but not communal production. We are to "voluntarily, periodically supply our local assembly's common fund for the poor." Acts 4:32 - 5:11 reinforces these points. Neither passage describes economic equality.

Peter and John told temple beggar they didn't have gold or silver (Acts 3:6) even though they had access to funds (Acts 2:42-47). Instead of giving money, they miraculously healed his disability, which prevented him from earning.

Acts 5:1-11 says Ananias and Sapphira "kept back" a portion of money, and the Greek means "swindled" or "embezzled." V 3 and 8 make clear that sin wasn't keeping some money, but in lying about the amount.

Acts 6 presupposes that communal arrangements will continue; 6:1 mentions the "daily distribution."

The life and teaching of Paul
2 Cor 8:13-15 teaches a relative, equitable, fair "equality," not fully egalitarian communism. There are extremes of wealth and poverty that are intolerable.

2 Cor 8:13-15 seems to teach a "graduated tithe" (higher incomes give higher percentages).

We're to pay taxes to the government even when the government uses it in ways that displease God. Rom 13:7, alluding to Mark 12:17 and its parallels, commend paying taxes to a pagan, totalitarian regime.

Rom 13:8 doesn't forbid us from incurring debt, but demands that we repay debts promptly and according to terms of contract.

1 Tim 2:9 teaches the timeless principle that we're not to be preoccupied with overly expensive and fancy clothes and accessories, or overall appearance. It doesn't forbid braids, jewels, etc.

1 Tim 5:3-16 teaches congregation to support only widows who have no one else to provide for them. If widow has children or grandchildren, they should provide for her. This suggests that a family has a responsibility to its own members before the church (or anyone else) should be burdened. Age of 60 was, at that time, maximum age at which someone could reasonably be expected to work to provide for themselves.

The rest of the New Testament
1 Pet 3:3-4, similar to 1 Tim 2:9, teaches that women should dress more simply, so as not to exacerbate class distinctions. These passages don't forbid fancy clothes.

Jesus was no ascetic, and wasn't against the occasional elaborate feast. His first miracle was turning water into wine at a wedding feast (John 2:1-11).

[Austin Edwards · Rating 4 out of 5]

"Any Christianity worth its salt will be a challenge to the pocketbook, the flag, and the shrine." "Mercy and money belong closer to each other than we usually think."

[Scott · Rating 4 out of 5]

This is probably the fourth book I've read in the NSBT series, and with each volume I have profited greatly. This volume brings a lot of exegetical and theological clarity to the way in which Christians desiring to honor the word of God should think about possessions and finances. And, like the other volumes in NSBT, Blomberg mines all of the Bible for wisdom in which to think. This is a really great volume for thinking biblically about a thorny topic.

As an aside, I also really valued Blomberg's willingness to step out of exegesis mode and into the first person from time to time. Blomberg realizes that it's near impossible to approach such a topic like possessions from scholarly observance, but an individual's hermeneutic - especially a man from the West - is going to be a factor in his exegesis. So for Blomberg to step into the first person and address some of these issues was particularly refreshing.

This would be an excellent resource for any individual desiring to know more about how to think biblically about possessions. Recommended.

[Adam Bradley · Rating 4 out of 5]

Blomberg is very helpful when he is sticking to the text, which is the vast majority of the book. Up to about half-way through the book the text is peppered with brief asides that make sudden an tenuously-argued attempts at modern applications, and they deviate so far from the tone and strength of argument of the remainder of the book as to almost suggest a different author, or at least that they were written at a very different time or in a very different iteration over the ideas that would become the book.

Still, provided the reader keeps their eyes out for a small number of sudden ham-fisted modern applications, this book is an important one to take to heart for those of us blessed with riches beyond what would have been recognized as "lavish" even a century ago, that is, virtually every one of us in the United States.

[Dale Nolan · Rating 4 out of 5]

Although this is not light reading, Blomberg walks the reader though the Bible looking at Biblical attitudes towards money and wealth. He even looks at Jewish literature outside the Canon of scripture in this comprehensive survey. To those who want to know what the bible says about money, its well worth the time.

[Andrew Scholes · Rating 4 out of 5]

I liked the second half better than the first. The first did lay down more of the historical background and the second had many pertinent applications. It was a deep, thoughtful book and took some time to work through.

[Ian Hammond]

This is a comprehensive survey of the Biblical material on wealth and possessions. It was surprisingly brief, given the vast array of Biblical material from which to draw.

Chapter one covers the Torah and the historical books. According to Blomberg, Gen 1 - 11 provides the least detail on the role of material possessions in the life of God's people, but it does provide some foundational ideas. God's sevenfold approbation of His creative work shows that the material world is good. The placement of man in a lush garden shows that blessing and abundance are meant to be enjoyed. The creation of man in the image of God and his being delegated dominion depicts all humans as stewards of God's world. This is set in sharp contrast with pagan religions, which see the material world and work as corrupt from its inception and humans as insignificant.

In Genesis 12 - 50, we see the flourishing of material prosperity of the patriarchs. This, however, is due to the covenant promise of God to make them into a great nation and give them a land. It is clear from the narrative that the preservation and prosperity of the patriarchs should not be considered a response to their obedience or great faith (i.e., consider Abraham in Egypt and also his time with Abimelech) but rather God's sovereign plan to gather a particular people in a particular land in order to bring material and spiritual blessing to the whole world.

The Exodus shows us that redemption is holistic. The consecration of the firstborn in Exodus 13 begins the tradition of giving what is most valuable to us back to the Lord as an offering. Thus, we cannot keep and do whatever we please with the good gifts that God gives us. The plundering of the Egyptians shows us that the Lord wants his people to go into the promised land with a measure of wealth. What is gained here, however, will be used both in the construction of the Tabernacle and the fashioning of the golden calf.

With the giving of the law, we have a lot of data on material wealth. There are two balancing themes in the Torah: First, the ownership of property. Second, numerous safeguards to prevent ownership from being turned into an excuse for selfishness. The land belongs to God (Lev. 25:23) but is allotted to clans based on their size. The law code teaches that private property is never to be used to oppress your neighbor or as a means to amass more and more property, but to show hospitality and help the poor. They were not to loan money at interest or at least in a way that hurts the poor. Debts were to be canceled in the Sabbath year. The year of jubilee prevented massive wealth accumulation or complete destitution as the land was to be returned to the original inheritors and debts forgiven.

The number and origin of tithes and offerings are a bit of a mystery. Leviticus 27:30-33 says a tenth of all produce and flocks are to be given to the Lord. Numbers 18 shows that this was to be given to the Levites, who otherwise had no inheritance. 10% was to go toward one's own festive celebration (Deut 14), reminding us that God does not require unmitigated asceticism. Every third year, tithes should go to the local storehouse so that they could be distributed to the Levites, aliens, widows, orphans, and poor (Deut. 14:29). Jews harmonized these by seeing three discreet tithes. Pro-rated annually, the tithe would be 23.3 percent. In addition to this, there was a flat temple tax added.

Several commandments and laws demonstrate God's concern for the poor. We can see this in things like gleaning rights, requirements not to mistreat the foreigner, the widow, the fatherless, and the poor (Deut. 14:29; 16:11, 14; 26:12, 13), the sliding scale for sacrifices, the prohibition of taking another's livelihood as a pledge, and impartiality in the courts.

[Susan Barnes · Rating 4 out of 5]

Blomberg takes us on a journey through the Bible examining beliefs about wealth and poverty. The journey is detailed and thorough as he begins with ancient Israelite thinking and progresses all the way to John and his Revelation.

Blomberg comes to several conclusions. These are the ones that particularly struck me. The disparity between the wealthy and the poor didn’t become an issue for the Israelites until the introduction of the monarchy. The prophets often prophesied against the excesses of the wealthy and the oppression of the poor during the monarchy period.

When the tithe was introduced, the financial standing of Israelite families was similar so it was reasonable that everyone was more or less contributing the same amount. However, by New Testament times, with the greater discrepancy between rich and poor, Paul emphasises generosity and giving what people were able, rather than adhering to a tithe. Many wealthy people were able to give more than a tithe and the poor couldn’t afford to give that much.

Towards the end of the book, Blomberg shares his applications. Wealth is a blessing that God gives to some of his children. Wealth can be seductive so giving to others helps us to resist the temptation to rely on our possessions. One sign of spiritual maturity is generosity. The extremes of wealth and poverty are both unacceptable and Christians will look for opportunities to help others even in small ways. While helping financially is good, it’s also important to find ways to help holistically.

Overall, the Bible doesn’t see wealth as evil and poverty as a virtue, but rather only condemns extreme wealth and abject poverty. Neither poverty nor riches is an important but challenging read for those of us who live in affluent nations as we consider our responsibilities towards those in less fortunate circumstances.

[Timothy Allan · Rating 4 out of 5]

I am glad this book exists. It did a great job of what it set out to do, and laid out the relevant passages clearly, drawing fair application rather than guilt. I greatly appreciated the balanced standpoint and that the author was willing to stand against exaggerations like "God's preferential option for the poor". There were other passages that I wish he'd addressed, and some he touched briefly and I would have appreciated more depth on, but I suppose that's in the nature of this kind of book. I also noted a few instances of more generic texts (eg, "love your neighbour") where I thought he might be reading his theme into the text - not that the application was incorrect, but that it made it sound like that was what the passage was *about*. Overall, a well constructed book.

All that being said, as someone who already loves and reads the Bible, I didn't feel I gained a lot from reading it. He pointed out what was already there, and because of the breadth of the study, didn't go into any perceptive depth on any particular passage beyond what I would already have thought of. The most interesting bits for me were the historical context around the socioeconomic states of the different areas where different parts of the Bible were written. The chapter on the intertestamental period in particular brought a lot to light that I didn't know. So it wasn't meaningless, but I was a little disappointed that for me, the bits that were new and interesting were the ones that weren't actually reading the Bible! But hey, that's just me. It's a good book, and I'm glad it exists.

[Luke · Rating 5 out of 5]

You can't read this book and not be challenged. I don't agree with all his Biblical interpretations, but I have always had a mantra of our Christian life - we are right with God because of what Jesus has done for us, so we are to direct and discipline ourselves for the benefit of our neighbor. We are good at the first part, not so much the second. We can and should be more intentional, and this book shows how that shows up all over the Bible - money is a tool that should be used to help others.
"If wealth is an inherent good, Christians should try to gain it. If some of us succeed more than the majority, our understanding of it as God's gift for all will lead us to want to share with the needy, particularly those who are largely victims of circumstances outside their control.
If stewardship is a sign of a redeemed life, then Christians will, by their new natures, want to give. Over time, compassionate and generous use of their resources will become an integral part of their Christian lives."
And this is very Lutheran, as we are called to help and support our neighbor in every physical need.

[Evan Þ. · Rating 3 out of 5]

This's a book-by-book survey of what the Bible has to say about money and posessions. For all its grand premise, the conclusions it reaches are surprisingly restrained: rich people are often referred to approvingly, but every rich person approved in the text is described as giving significant amounts to the poor or otherwise to God's work.

Of course, the author does point out that - by historical standards, or modern global standards - all us Western Christians are rich. He doesn't attempt any more specific modern application. By implication, of course, all of us should therefore be giving away significant sums. My immediate question is, what does that look like? But this author doesn't venture any answers there.

[Andy Febrico Bintoro · Rating 4 out of 5]

Biblical view to the wealth and material possessions. The author argue that the Bible never views material poverty as good. God wills his people, the church, to distribute their wealth more equitably. The writings of Paul and Luke are the best places to turn to see a growing middle-class and even upper-class minority of Christians in the emerging church. Neither writer calls upon well-off believers to change places with the poor; they are merely to give from their surplus, but also to be honest in acknowledging how much is surplus.

[Kelly Laudenslager · Rating 4 out of 5]

It was very brief (especially in the Old Testament section), with a lot of summaries that you kind of just have to take his word for. In other words, it could have used a bit more showing and less telling. Nevertheless, it's quite an accomplishment, especially for such a relatively short book. One of my favorite parts was when he discussed some of the tangible ways he has put these principles into practice, as it gave some heft to the radical nature of the Bible's teachings on wealth that are far too easy for us to spiritualize.

[Linda · Rating 2 out of 5]

I read this with another woman at my church because our Pastor wanted us to get a deeper understanding of 1st Timothy on which he was preaching this fall.

The book was SO boring except for the last chapter. It gave a clear summary of what he was explaining throughout the book.

We think he was writing for theology students. Those poor students!

[James B · Rating 5 out of 5]

An excellent book on the biblical theology of wealth. It's easy to read and comprehensive in its coverage of biblical texts with just enough depth that's not overly academic. The topic is so relevant but sometimes misused.

[Daniel Ryan · Rating 5 out of 5]

An outstanding survey of what the Bible has to say about material wealth. Summary and more thoughts on my blog.

[Daniel L. · Rating 4 out of 5]

require course

I must say I thoroughly enjoyed this book and it was helpful and insightful and recommend anyone who is studying about poverty in the Christian church. This is a good read.

[Rachel · Rating 5 out of 5]

I was super impressed with this book, and I highly recommend it. It was practical and comprehensive. It avoided biases and extremes. It challenges the reader. It addresses modern issues as well. I’d definitely read it again and recommend it to anyone.

[Beimer Ortega · Rating 5 out of 5]

Un libro que permite reflexionar respecto a nuestro papel de mayordomía en la tierra, nos motiva a llevar a la acción el dar a los necesitados, aportar al apoyo a misiones y usar sabiamente el dinero para aportar al reino de Dios.

[Nathan Douthit · Rating 5 out of 5]

This was a really helpful volume with a summary and synthesis of the Bible teaching on material possessions. The last chapter on summary and conclusions was particularly helpful.

[David M. · Rating 4 out of 5]

All-in-all, this was fairly good. I was challenged by his concluding remarks. Most importantly, this was Biblical.

[Gregory · Rating 3 out of 5]

Really helpful overview of Biblical teaching on wealth and stewardship. Lots of healthy room for debate about practical conclusions, but balanced treatment of a host of Biblical texts.

[Jeremy Weaver · Rating 5 out of 5]

The best resource on the topic from a usable, scholarly point of view. Laid out very well. If you are wanting to know about the intersection the Bible and money this is your home base book.

[Erik · Rating 5 out of 5]

Very well done survey of the Bible on the topic of wealth

[Nate Duriga · Rating 3 out of 5]

Comme il s'agit de la théologie biblique, il y a des chaptires très riches, et d'autres moins intéressant. Néanmoins, c'est un traitement complet et concis du matière, qui interpelle le chrétien.