The Book of Proverbs
Study #14: Wealth
October 17, 2004
Jim Bordwine, ThD
Introduction


Solomon has much to say on the topic of wealth. His words can be divided into three categories: one, he speaks of the fundamental truth that establishes how wealth (or the lack of wealth) is to be viewed; two, he speaks of the duty we have to make right use of what God has provided for us; three, he warns us concerning false assumptions that are commonly associated with wealth.

Our Memory Verse
The rich and the poor have a common bond,
the LORD is the maker of them all.
(Pro. 22:2)

I need to comment only briefly on this verse. It illustrates the principle behind what Solomon says about wealth. A rich man and a poor man have a bond that is more fundamental than their wealth or lack of wealth. Both men have a common origin, as it were, one which is of more significance in making them like one another than their money or lack of money is in making them different from one another. Both men were made by the same God.

Commonly, men are divided according to their wealth. They dress differently, live in different places, have different goals and different expectations. From the outside, we might say, wealth or lack of wealth is one of the single most effective elements when it comes to social divisions among human beings. But Solomon says that the man who is rich and lives a particular lifestyle as a result was made by the LORD. And the man who is poor and, consequently, lives a particular lifestyle associated with his poverty, was also made by the LORD. While they may be separated entirely in life, both men come from the hand of God.

This truth has two important implications. First, it implies that the state of each man has been determined by the LORD; the rich man should not boast in his wealth and the poor man should not despise his lack of wealth. Both men should honor their Maker by accepting what He has ordained. Second, the truth of this verse implies that each man is accountable for what he has been given, be it much or little. God has given to each man as He saw fit, so each man has an obligation to use what he has honorably.

These two implications are behind just about everything Solomon says about money in the book of Proverbs. This verse is the starting place for developing a view of poverty and riches, and that is reflected, as I suggested, in Solomon's words.

Additional verses

As noted, what Solomon has to say about wealth can be divided into two basic categories once we understand the principle of 22:2, which is behind Solomon's thinking. The first category is the duty that we have to make right or wise use of what God provides. Since God made us and gives us whatever wealth we happen to have--again, be it much or little--we are obligated to use what we have in ways that do not violate how God has told us to live.

Honor the LORD from your wealth and from the first of all your produce;
so your barns will be filled with plenty and your vats will overflow with new wine.
(Pro. 3:9, 10)

Here is one of those essential truths for living a productive and God-honoring life: Make sure you acknowledge the fact that what you have comes from the LORD. This is the principle behind the practice of tithing. So many Christians have been misled in our day about the issue of tithing. The tithing laws that were enforced in Israel have ceased to be binding on us, we're told. And that's true. Those particular laws are not binding on us. But those laws themselves were based on a foundational principle. The tithing laws of Israel were expressions of an abiding truth. Particular laws may cease to be binding, but the principle is timeless because it is based in the notion of 22:2, namely, that God made us all and we are bound to acknowledge that fact with every aspect of our lives including our money.

We see this truth illustrated throughout Scripture. Let me mention one story that occurs early in the Bible. When we think of the story of Cain and Abel, we think of the first murder. But did you ever ask yourself: Why were those men bringing a portion of the produce of their labors to God in the first place? They were practicing the principle behind tithing; they had been taught by their father Adam, I believe, that God is to be honored with a portion of our produce, whatever it happens to be, as a means of acknowledging the fact that all belongs to Him, that the strength used to raise the flocks or harvest the crops comes from Him. Cain clearly objected to this idea because he was a selfish and thankless man, and that is what led to the first murder.

Solomon is reflecting what men had known since the time of Adam--God, as our Maker and kind Provider, is to be honored as we return a token portion of our increase to Him. It's symbolic; God doesn't need what we bring, but we need to bring it because the practice instructs us and keeps us in check lest we get to the point where we thing we are capable of realizing fruit from our labors apart from God's blessing.

So, Solomon says: "honor the LORD from your wealth and from the first of all your produce." That word "honor" (kabad) means "to glorify, to recognize the glory or significance of something." When we return to God a portion of our wealth, we are recognizing His unique place as Creator and Provider; we are saying that we realize what we have has come from His hand. And, of course, the opposite is true of the person who does not honor the LORD from his wealth. That person is saying that he does not need God's blessing to realize increase.

You can see that the principle involved in this matter is absolutely essential to a well-ordered existence before God. That's why the laws of the tithe were so specific in Israel. The concept of tithing didn't originate with Israel; those laws were an application of a truth that governs the relationship between Creator and creatures.

Solomon makes a wonderful promise to those who honor the LORD in this manner. He picks two symbols of blessing, a full barn and an overflowing container for wine. Both images speak of high yield and the absence of those elements in life that prevent one from concentrating on being productive. The key to fruitful labor, in other words, is giving to the LORD that which signals your understanding of His favor.

One who is gracious to a poor man lends to the LORD,
and He will repay him for his good deed.
(Pro. 19:17)

If we are to use our wealth, whatever it happens to be, in ways that please God, then we should expect Solomon to give us some direction based on what God has revealed is of concern to Him. That's what we find in this verse. Throughout Scripture, God tells us that He is mindful of the poor, that He takes it upon Himself to defend them when they are mistreated, and that He considers taking advantage of the poor to be among the most grievous of sins. Naturally, therefore, using our wealth for the advantage of the poor is going to please God. In such activity, we are touching upon one of those issues that God has said much about, as I just noted.

Solomon's opening words are fascinating. When you are gracious to a poor man, you are lending to the LORD. This certainly underscores the notion that God gives particular regard to the poor. In that phrase, the word "gracious" (chanan) means "to show mercy, to pity." It is a very God-like act to show mercy and to pity those in need. Resources we might use for such a purpose are not lost because God takes notice and it is as if we have loaned the money to the LORD. And if we loan money to the LORD, we can be sure He will repay. And so Solomon adds: "He will repay him for his good deed."

In terms of a general truth to live by, remember that you can't go wrong being a generous person. This doesn't mean you can take money that should go to necessities and start handing it out on the street corner and expect God to bless you abundantly! It means that out of your excess, out of your abundance, you may give to the poor and know that in doing so you are pleasing the LORD.

One caution is necessary here, of course, and that has to do with identifying the poor. Solomon isn't referring to a man who chooses not to work or a man who chooses a life of poverty when he could better himself. The word used here (dal) refers to one who is weak, one who is low. It is a word that conveys inability as the cause of need, not choice. So, we have to exercise discernment.

Let me quickly say something about the word translated "repay" (shalam). It is interesting. The word refers to peace, as in the kind of peace established by way of covenant. It can also convey the idea of recompense or reward. Solomon doesn't mean that you will get a check from God; he means that God will enhance your life in some manner, God will bless you in some way when you show yourself generous to the poor.

Let's give our attention now to the second category I mentioned, the category of verses dealing with false assumptions about wealth.

Wealth obtained by fraud dwindles,
but the one who gathers by labor increases it.
(Pro. 13:11)

It is not true that wealth gained by any means is true wealth; nor is it true that wealth gained by any means is secure. Solomon contrasts two approaches to gaining wealth in this verse. First, you have the method of deceit. He thinks of the man who seeks to increase his money by fraud. That word (hebel) means "vanity." Wealth obtained by vanity dwindles, Solomon says. Vanity, in its fundamental sense, means emptiness. So Solomon is saying that wealth obtained by false or misleading means dwindles. And the word "dwindles" (maat) "to become small." So the man who uses deceit to gain wealth is, in reality, setting himself up to lose his wealth.

The second approach to wealth is labor. This is what Solomon comments. He who gathers by labor increases his wealth. There's no secret here. Solomon uses words that mean that hard work increases assets. The first approach achieves the opposite of what is desired and intended. The second approach achieves exactly what is desired and intended. The key to having substance in this life so that you can take care of your obligations and help the poor is not hitting the lottery; it is simple diligence in work.

Wealth adds many friends,
but a poor man is separated from his friend.
(Pro. 19:4)

Here is another false assumption about wealth, namely, that it is the basis for friendship. Elsewhere, Solomon tells us all about friendships or relationships and he says nothing about basing a solid relationship upon wealth. But that is how men behave, nevertheless. Solomon observes that wealth will bring you many friends--but the basis for those relationships is hollow. A wealthy man will be liked for his wealth, for what others perceive he can provide.

But, by contrast, the poor man has no friend. Solomon is commenting on the state of fallen man as much as on anything else in this verse. He is reminding us of the sad truth that we will attach ourselves where we see potential for advantage and we will separate ourselves from that which, in our minds, offers no advantage. Based on what Solomon has said elsewhere about concern for the poor, this is not a wise philosophy to follow.

The remainder of the verses I picked for this study may be examined at your convenience.
11:25; 22:9; 28:27)

He who oppresses the poor to make more for himself or who gives to the rich,
will only come to poverty.
(Pro. 22:16)

In all labor there is profit, but mere talk leads only to poverty. (Pro. 14:23; cf. 28:19)

Do not weary yourself to gain wealth, cease from your consideration of it. When you set your eyes on it, it is gone. For wealth certainly makes itself wings like an eagle that flies toward the heavens. (Pro. 23:4, 5)

18:11, 23)

(NOTE: These are not the words of Solomon, but this passage reflects his wisdom) Two things I asked of You, do not refuse me before I die: Keep deception and lies far from me, give me neither poverty nor riches; feed me with the food that is my portion, that I not be full and deny You and say, "Who is the LORD?" Or that I not be in want and steal, and profane the name of my God. (Pro. 30:7-9)

The rich man's wealth is his fortress,
the ruin of the poor is their poverty.
(Pro. 10:15)

Practical Responses

As we think of what Solomon says about riches and poverty, there are four basic truths to keep in mind:

One, whatever you have, it has come to you from God's hand according to His purposes. Whatever you have, be it much or little, is what He has given.

Two, you have an obligation to honor God with your wealth, however much it might be, just as you have an obligation to honor God with every other aspect of your life.

Three, God is particularly pleased when we demonstrate generosity with what He has placed in our hands. Being stingy is not good.

Four, remember that simple and faithful work is the best means to increase.