And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me that [were] sin.
But Jesus beheld [them], and said unto them, With men this is impossible; but with God all things are possible.
Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?
And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life.
And the cares of this world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.
And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?
And Jesus said unto him, Why callest thou me good? [there is] none good but one, [that is], God.
Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother.
And he answered and said unto him, Master, all these have I observed from my youth.
Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me.
And he was sad at that saying, and went away grieved: for he had great possessions.
And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God!
When his disciples heard [it], they were exceedingly amazed, saying, Who then can be saved?
And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:
But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:
For where your treasure is, there will your heart be also.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?
And he said unto him, Why callest thou me good? [there is] none good but one, [that is], God: but if thou wilt enter into life, keep the commandments.
He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,
Honour thy father and [thy] mother: and, Thou shalt love thy neighbour as thyself.
The young man saith unto him, All these things have I kept from my youth up: what lack I yet?
Jesus said unto him, If thou wilt be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come [and] follow me.
But when the young man heard that saying, he went away sorrowful: for he had great possessions.
Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.
And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God!
It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.
And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth.
1 Timothy 6:10
For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
1 Timothy 6:11
But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
1 Timothy 6:17
Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
1 Timothy 6:18
That they do good, that they be rich in good works, ready to distribute, willing to communicate;
1 Timothy 6:19
Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.
But ye have despised the poor. Do not rich men oppress you, and draw you before the judgment seats?
Do not they blaspheme that worthy name by the which ye are called?
Go to now, [ye] rich men, weep and howl for your miseries that shall come upon [you].
Your riches are corrupted, and your garments are motheaten.
Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.
Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.
Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.
1 Timothy 6:9
But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.
1 Timothy 6:8
And having food and raiment let us be therewith content.
And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?
And Jesus said unto him, Why callest thou me good? none [is] good, save one, [that is], God.
Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother.
And he said, All these have I kept from my youth up.
Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
And when he heard this, he was very sorrowful: for he was very rich.
And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God!
For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.
1 Timothy 6:4
He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
1 Timothy 6:5
Perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.
1 Timothy 6:7
For we brought nothing into [this] world, [and it is] certain we can carry nothing out.
1 John 3:17
But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?
And it shall be, when the LORD thy God shall have brought thee into the land which he sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee great and goodly cities, which thou buildedst not,
A little that a righteous man hath [is] better than the riches of many wicked.
Treasures of wickedness profit nothing: but righteousness delivereth from death.
The blessing of the LORD, it maketh rich, and he addeth no sorrow with it.
Riches profit not in the day of wrath: but righteousness delivereth from death.
He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.
There is that maketh himself rich, yet [hath] nothing: [there is] that maketh himself poor, yet [hath] great riches.
The ransom of a man's life [are] his riches: but the poor heareth not rebuke.
The crown of the wise [is] their riches: [but] the foolishness of fools [is] folly.
In the house of the righteous [is] much treasure: but in the revenues of the wicked is trouble.
Better [is] little with the fear of the LORD than great treasure and trouble therewith.
Better [is] a dinner of herbs where love is, than a stalled ox and hatred therewith.
Better [is] a little with righteousness than great revenues without right.
1 Samuel 2:7
The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.
But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.
And houses full of all good [things], which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not; when thou shalt have eaten and be full;
[Then] beware lest thou forget the LORD, which brought thee forth out of the land of Egypt, from the house of bondage.
When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee.
Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
Lest [when] thou hast eaten and art full, and hast built goodly houses, and dwelt [therein];
And [when] thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;
Who led thee through that great and terrible wilderness, [wherein were] fiery serpents, and scorpions, and drought, where [there was] no water; who brought thee forth water out of the rock of flint;
Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
And thou say in thine heart, My power and the might of [mine] hand hath gotten me this wealth.
But thou shalt remember the LORD thy God: for [it is] he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as [it is] this day.
For when I shall have brought them into the land which I sware unto their fathers, that floweth with milk and honey; and they shall have eaten and filled themselves, and waxen fat; then will they turn unto other gods, and serve them, and provoke me, and break my covenant.
Wealth maketh many friends; but the poor is separated from his neighbour.
The getting of treasures by a lying tongue [is] a vanity tossed to and fro of them that seek death.
Labour not to be rich: cease from thine own wisdom.
As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.
And this also [is] a sore evil, [that] in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
All his days also he eateth in darkness, and [he hath] much sorrow and wrath with his sickness.
Behold [that] which I have seen: [it is] good and comely [for one] to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it [is] his portion.
Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this [is] the gift of God.
For he shall not much remember the days of his life; because God answereth [him] in the joy of his heart.
There is an evil which I have seen under the sun, and it [is] common among men:
A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this [is] vanity, and it [is] an evil disease.
Wisdom [is] good with an inheritance: and [by it there is] profit to them that see the sun.
For wisdom [is] a defence, [and] money [is] a defence: but the excellency of knowledge [is, that] wisdom giveth life to them that have it.
A feast is made for laughter, and wine maketh merry: but money answereth all [things].
Woe unto them that join house to house, [that] lay field to field, till [there be] no place, that they may be placed alone in the midst of the earth!
But those riches perish by evil travail: and he begetteth a son, and [there is] nothing in his hand.
There is a sore evil [which] I have seen under the sun, [namely], riches kept for the owners thereof to their hurt.
Wilt thou set thine eyes upon that which is not? for [riches] certainly make themselves wings; they fly away as an eagle toward heaven.
Be thou diligent to know the state of thy flocks, [and] look well to thy herds.
For riches [are] not for ever: and doth the crown [endure] to every generation?
He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor.
A faithful man shall abound with blessings: but he that maketh haste to be rich shall not be innocent.
He that hasteth to be rich [hath] an evil eye, and considereth not that poverty shall come upon him.
Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:
Lest I be full, and deny [thee], and say, Who [is] the LORD? or lest I be poor, and steal, and take the name of my God [in vain].
Moreover the profit of the earth is for all: the king [himself] is served by the field.
He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this [is] also vanity.
When goods increase, they are increased that eat them: and what good [is there] to the owners thereof, saving the beholding [of them] with their eyes?
The sleep of a labouring man [is] sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
Therefore mine heart shall sound for Moab like pipes, and mine heart shall sound like pipes for the men of Kirheres: because the riches [that] he hath gotten are perished.
Related Topics and Bible Verses
a Chaldee or Syriac word meaning "wealth" or "riches" (Luke
16:9-11); also, by personification, the god of riches (Matt.
6:24; Luke 16:9-11).
a garden of riches. (1.) A town of Naphtali, called Chinnereth
(Josh. 19:35), sometimes in the plural form Chinneroth (11:2).
In later times the name was gradually changed to Genezar and
Gennesaret (Luke 5:1). This city stood on the western shore of
the lake to which it gave its name. No trace of it remains. The
plain of Gennesaret has been called, from its fertility and
beauty, "the Paradise of Galilee." It is now called el-Ghuweir.
(2.) The Lake of Gennesaret, the Grecized form of CHINNERETH
(q.v.). (See GALILEE, SEA OF ¯T0001418.)
(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1
Chr. 28:18; 2 Chr. 3:5).
(2.) Heb. segor, from its compactness, or as being enclosed or
treasured up; thus precious or "fine gold" (1 Kings 6:20; 7:49).
(3.) Heb. paz, native or pure gold (Job 28:17; Ps. 19:10;
(4.) Heb. betzer, "ore of gold or silver" as dug out of the
mine (Job 36:19, where it means simply riches).
(5.) Heb. kethem, i.e., something concealed or separated (Job
28:16,19; Ps. 45:9; Prov. 25:12). Rendered "golden wedge" in
(6.) Heb. haruts, i.e., dug out; poetic for gold (Prov. 8:10;
16:16; Zech. 9:3).
Gold was known from the earliest times (Gen. 2:11). It was
principally used for ornaments (Gen. 24:22). It was very
abundant (1 Chr. 22:14; Nah. 2:9; Dan. 3:1). Many tons of it
were used in connection with the temple (2 Chr. 1:15). It was
found in Arabia, Sheba, and Ophir (1 Kings 9:28; 10:1; Job
28:16), but not in Israel.
In Dan. 2:38, the Babylonian Empire is spoken of as a "head of
gold" because of its great riches; and Babylon was called by
Isaiah (14:4) the "golden city" (R.V. marg., "exactress,"
adopting the reading _marhebah_, instead of the usual word
a joyful shout or clangour of trumpets, the name of the great
semi-centennial festival of the Hebrews. It lasted for a year.
During this year the land was to be fallow, and the Israelites
were only permitted to gather the spontaneous produce of the
fields (Lev. 25:11, 12). All landed property during that year
reverted to its original owner (13-34; 27:16-24), and all who
were slaves were set free (25:39-54), and all debts were
The return of the jubilee year was proclaimed by a blast of
trumpets which sounded throughout the land. There is no record
in Scripture of the actual observance of this festival, but
there are numerous allusions (Isa. 5:7, 8, 9, 10; 61:1, 2; Ezek.
7:12, 13; Neh. 5:1-19; 2 Chr. 36:21) which place it beyond a
doubt that it was observed.
The advantages of this institution were manifold. "1. It would
prevent the accumulation of land on the part of a few to the
detriment of the community at large. 2. It would render it
impossible for any one to be born to absolute poverty, since
every one had his hereditary land. 3. It would preclude those
inequalities which are produced by extremes of riches and
poverty, and which make one man domineer over another. 4. It
would utterly do away with slavery. 5. It would afford a fresh
opportunity to those who were reduced by adverse circumstances
to begin again their career of industry in the patrimony which
they had temporarily forfeited. 6. It would periodically rectify
the disorders which crept into the state in the course of time,
preclude the division of the people into nobles and plebeians,
and preserve the theocracy inviolate."
(Heb. kore, i.e., "caller"). This bird, unlike our own
partridge, is distinguished by "its ringing call-note, which in
early morning echoes from cliff to cliff amidst the barrenness
of the wilderness of Judea and the glens of the forest of
Carmel" hence its Hebrew name. This name occurs only twice in
In 1 Sam. 26:20 "David alludes to the mode of chase practised
now, as of old, when the partridge, continuously chased, was at
length, when fatigued, knocked down by sticks thrown along the
ground." It endeavours to save itself "by running, in preference
to flight, unless when suddenly started. It is not an inhabitant
of the plain or the corn-field, but of rocky hill-sides"
(Tristram's Nat. Hist.).
In Jer. 17:11 the prophet is illustrating the fact that riches
unlawfully acquired are precarious and short-lived. The exact
nature of the illustration cannot be precisely determined. Some
interpret the words as meaning that the covetous man will be as
surely disappointed as the partridge which gathers in eggs, not
of her own laying, and is unable to hatch them; others
(Tristram), with more probability, as denoting that the man who
enriches himself by unjust means "will as surely be disappointed
as the partridge which commences to sit, but is speedily robbed
of her hopes of a brood" by her eggs being stolen away from her.
The commonest partridge in Israel is the Caccabis
saxatilis, the Greek partridge. The partridge of the wilderness
(Ammo-perdix heyi) is a smaller species. Both are essentially
mountain and rock birds, thus differing from the English
partridge, which loves cultivated fields.
This word is properly used only with reference to God's plan or
purpose of salvation. The Greek word rendered "predestinate" is
found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1
Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same
meaning. They teach that the eternal, sovereign, immutable, and
unconditional decree or "determinate purpose" of God governs all
This doctrine of predestination or election is beset with many
difficulties. It belongs to the "secret things" of God. But if
we take the revealed word of God as our guide, we must accept
this doctrine with all its mysteriousness, and settle all our
questionings in the humble, devout acknowledgment, "Even so,
Father: for so it seemed good in thy sight."
For the teaching of Scripture on this subject let the
following passages be examined in addition to those referred to
above; Gen. 21:12; Ex. 9:16; 33:19; Deut. 10:15; 32:8; Josh.
11:20; 1 Sam. 12:22; 2 Chr. 6:6; Ps. 33:12; 65:4; 78:68; 135:4;
Isa. 41:1-10; Jer. 1:5; Mark 13:20; Luke 22:22; John 6:37;
15:16; 17:2, 6, 9; Acts 2:28; 3:18; 4:28; 13:48; 17:26; Rom.
9:11, 18, 21; 11:5; Eph. 3:11; 1 Thess. 1:4; 2 Thess. 2:13; 2
Tim. 1:9; Titus 1:2; 1 Pet. 1:2. (See DECREES OF GOD ¯T0001002;
Hodge has well remarked that, "rightly understood, this
doctrine (1) exalts the majesty and absolute sovereignty of God,
while it illustrates the riches of his free grace and his just
displeasure with sin. (2.) It enforces upon us the essential
truth that salvation is entirely of grace. That no one can
either complain if passed over, or boast himself if saved. (3.)
It brings the inquirer to absolute self-despair and the cordial
embrace of the free offer of Christ. (4.) In the case of the
believer who has the witness in himself, this doctrine at once
deepens his humility and elevates his confidence to the full
assurance of hope" (Outlines).
Babylon, kingdom of
called "the land of the Chaldeans" (Jer. 24:5; Ezek, 12:13), was
an extensive province in Central Asia along the valley of the
Tigris from the Persian Gulf northward for some 300 miles. It
was famed for its fertility and its riches. Its capital was the
city of Babylon, a great commercial centre (Ezek. 17:4; Isa.
43:14). Babylonia was divided into the two districts of Accad in
the north, and Summer (probably the Shinar of the Old Testament)
in the south. Among its chief cities may be mentioned Ur (now
Mugheir or Mugayyar), on the western bank of the Euphrates;
Uruk, or Erech (Gen. 10:10) (now Warka), between Ur and Babylon;
Larsa (now Senkereh), the Ellasar of Gen. 14:1, a little to the
east of Erech; Nipur (now Niffer), south-east of Babylon;
Sepharvaim (2 Kings 17:24), "the two Sipparas" (now Abu-Habba),
considerably to the north of Babylon; and Eridu, "the good city"
(now Abu-Shahrein), which lay originally on the shore of the
Persian Gulf, but is now, owing to the silting up of the sand,
about 100 miles distant from it. Another city was Kulunu, or
Calneh (Gen. 10:10).
The salt-marshes at the mouths of the Euphrates and Tigris
were called Marratu, "the bitter" or "salt", the Merathaim of
Jer. 50:21. They were the original home of the Kalda, or
The most famous of the early kings of Babylonia were Sargon of
Accad (B.C.3800) and his son, Naram-Sin, who conquered a large
part of Western Asia, establishing their power in Israel, and
even carrying their arms to the Sinaitic peninsula. A great
Babylonian library was founded in the reign of Sargon. Babylonia
was subsequently again broken up into more than one state, and
at one time fell under the domination of Elam. This was put an
end to by Khammu-rabi (Amraphel), who drove the Elamites out of
the country, and overcame Arioch, the son of an Elamite prince.
From this time forward Babylonia was a united monarchy. About
B.C. 1750 it was conquered by the Kassi, or Kosseans, from the
mountains of Elam, and a Kassite dynasty ruled over it for 576
years and 9 months.
In the time of Khammu-rabi, Syria and Israel were subject
to Babylonia and its Elamite suzerain; and after the overthrow
of the Elamite supremacy, the Babylonian kings continued to
exercise their influence and power in what was called "the land
of the Amorites." In the epoch of the Kassite dynasty, however,
Canaan passed into the hands of Egypt.
In B.C. 729, Babylonia was conquered by the Assyrian king
Tiglath-pileser III.; but on the death of Shalmaneser IV. it was
seized by the Kalda or "Chaldean" prince Merodach-baladan (2
Kings 20:12-19), who held it till B.C. 709, when he was driven
out by Sargon.
Under Sennacherib, Babylonia revolted from Assyria several
times, with the help of the Elamites, and after one of these
revolts Babylon was destroyed by Sennacherib, B.C. 689. It was
rebuilt by Esarhaddon, who made it his residence during part of
the year, and it was to Babylon that Manasseh was brought a
prisoner (2 Chr. 33:11). After the death of Esarhaddon,
Saul-sumyukin, the viceroy of Babylonia, revolted against his
brother the Assyrian king, and the revolt was suppressed with
When Nineveh was destroyed, B.C. 606, Nabopolassar, the
viceroy of Babylonia, who seems to have been of Chaldean
descent, made himself independent. His son Nebuchadrezzar
(Nabu-kudur-uzur), after defeating the Egyptians at Carchemish,
succeeded him as king, B.C. 604, and founded the Babylonian
empire. He strongly fortified Babylon, and adorned it with
palaces and other buildings. His son, Evil-merodach, who
succeeded him in B.C. 561, was murdered after a reign of two
years. The last monarch of the Babylonian empire was Nabonidus
(Nabu-nahid), B.C. 555-538, whose eldest son, Belshazzar
(Bilu-sar-uzur), is mentioned in several inscriptions. Babylon
was captured by Cyrus, B.C. 538, and though it revolted more
than once in later years, it never succeeded in maintaining its