Wealth And Materialism In Eternal Perspective
The biblical perspective on wealth and materialism is rooted in the understanding that earthly riches are transient, while spiritual riches are eternal. According to Psalm 112:3, "Wealth and riches are in his house. His righteousness endures forever" [1]. This passage suggests that true wealth is not merely material but is closely tied to righteousness.
In the view of John Gill, a Baptist/Reformed commentator, the wealth mentioned in Psalm 112:3 refers to "spiritual riches, the riches of grace, the unsearchable riches of Christ, durable riches and righteousness" [5]. This interpretation is consistent with the warning against materialism found in Luke 12:21, where Jesus cautions against laying up treasure for oneself on earth and not being "rich towards God" [2].
The Patristic tradition also emphasizes the fleeting nature of material wealth. Clement of Alexandria is quoted as saying, "the things which are seen are temporary; but the things which are not seen are eternal" [3]. This perspective is echoed in the writings of Augustine, who critiques the idolization of wealth, noting that the term "Pecunia" (money) is used to describe Jupiter, highlighting the absurdity of deifying material wealth [7].
The Catholic (Scholastic) tradition, as represented by Thomas Aquinas, views covetousness as a vice opposed to liberality, emphasizing the importance of moderation in the acquisition and retention of wealth [8]. Similarly, the Jewish (Rabbinic) tradition, as seen in the Midrash Rabbah, warns that wealth can be a source of detriment if not used properly, and that the wealthy are tested to see if they will be generous to the poor [4].
The Reformed tradition, represented by Charles Hodge, emphasizes the distinction between the temporal and the eternal, noting that the world's renewal is for humanity's sake and will be characterized by incorruptibility and everlasting rest [6]. This eschatological perspective underscores the relative insignificance of material wealth in the face of eternal realities.
In eternal perspective, wealth and materialism are seen as having limited significance. The focus is on cultivating spiritual riches and living a life characterized by righteousness, liberality, and a proper use of material resources. As the biblical text and various Christian traditions emphasize, true wealth lies in one's relationship with God and the pursuit of eternal life [1, 2, 3].
Sources
- Psalms “Wealth and riches are in his house. His righteousness endures forever. -- Psalms 112:3”
- Luke (Baptist/Reformed) “John Gill on Luke 12:21: So is he that layeth up treasure for himself,.... This is the accommodation of the parable. Just such a fool is he, and this will be the end or him, who employs all his thoughts, and spends all his time, in amassing to himself worldly riches and wealth, in laying up treasures on earth for himself, for futurity: and makes no use of his earthly substance to be the good of others; nor shows any concern for spiritual and eternal riches; but places all his hope, trust, and confidence, in uncertain riches: and is not rich towards God; or "in God", as the Syriac and Arabic ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — WHO IS THE RICH MAN THAT SHALL BE SAVED? (part 18): which are seen are temporary; but the things which are not seen are eternal."[3] And in the present time are things evanescent and insecure, but in that to come is eternal life. XXVI. "The first shall be last, and the last first."[4] This is fruitful in meaning and exposition,[5] but does not demand investigation at present; for it refers not only to the wealthy alone, but plainly to all men, who have once surrendered themselves to faith. So let this stand aside for t”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Shemot Rabbah 31:3: Another matter, “if you lend money to My people,” that is what is written: “There is a grave evil that I have seen under the sun: Wealth kept for its owner to his detriment. That wealth is lost in an ill-fated matter” (Ecclesiastes 5:12–13). Happy is the person who withstands his ordeal, as there is no person whom the Holy One blessed be He does not subject to an ordeal. He tests the wealthy as to whether he will be generous to the poor. He tests the poor as to whether he is able to withstand suffering without becoming angry, as it is stated: “And bring the ”
- Psalms (Baptist/Reformed) “John Gill on Psalms 112:3: Wealth and riches shall be in his house,.... In his family; if not possessed by him, yet by his posterity: though rather this signifies spiritual riches, the riches of grace, the unsearchable riches of Christ, durable riches and righteousness; seeing it is connected with an everlasting righteousness, as in the next clause. And his righteousness endureth for ever; he is not hurt by his temporal riches, as others are, the prodigal, the covetous, and formal professor; he continues the good and righteous man he was, notwithstanding his riches. Some understand this of h”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Quality of the World after the Judgment, Art. 5: Article: Whether the plants and animals will remain in this renewal? I answer that, Since the renewal of the world will be for man's sake it follows that it should be conformed to the renewal of man. Now by being renewed man will pass from the state of corruption to incorruptibility and to a state of everlasting rest, wherefore it is written (1 Cor. 15:53): "This corruptible must put on incorruption, and this mortal must put on immortality"; and consequently the world will be renewed i”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 12.--THAT JUPITER IS ALSO CALLED PE-: CUNIA. How elegantly they have accounted for this name! "He is also called Pecunia," say they, "because all things belong to him." Oh how grand an explanation of the name of a deity! Yes; he to whom all things belong is most meanly and most contumeliously called Pecunia. In comparison of all things which are contained by heaven and earth, what are all things together which are possessed by men under the name of money?[3] And this name, forsooth, hath avarice given to Jupiter, that whoever was”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Vices Opposed to Liberality, and in the First Place, of Covetousness, Art. 3: Article: Whether covetousness is opposed to liberality? I answer that, Covetousness denotes immoderation with regard to riches in two ways. First, immediately in respect of the acquisition and keeping of riches. In this way a man obtains money beyond his due, by stealing or retaining another's property. This is opposed to justice, and in this sense covetousness is mentioned (Ezech. 22:27): "Her princes in the midst of her are like wo”