Countless passages in both Testaments demonstrate this but all of them must be qualified by balancing themes. The so-called prosperity gospel goes too far in its estimation of how well-to-do God wants his people to be.

The desire for greater and greater wealth is a major seduction to sin through the Scriptures. Riches per se are not sinful, nor even the desire to acquire them, so long as they are used for godly purposes. But contentment in all economic circumstances forms a Christian ideal.

The consistent biblical antidote to material possessions becoming a seduction to sin is to give them away generously and sacrificially to those who have greater needs.

本文從字義的研究、情境的分析、語法的推敲等，重新檢視上帝對夏甲所說的話。在審酌各方論點之後，發現夏甲與以實瑪利的記敘，應視為上帝介入而成就和好的篇章。和好的關係，顯明恩慈的上帝賜福給亞伯拉罕，挪亞之約也因而得蒙堅立。

本文列舉出舊約學者對約瑟作埃及宰相時期，他解決饑荒造成之貧困敘事 （創四十七13∼26）的解讀。學者以四個角度來理解此段有關約瑟的敘述，即 宗教、道德、民族、政治上的考量。

A hermeneutic that sees wisdom teaching as designed to stimulate further reflection rather than put an end to discussion may conclude that Proverbs and Ecclesiastes have more in common than has often been thought to be the case.

This article examines the historical and literary interconnections among idolatry, injustice, and immorality in several eighth century BCE prophetic books: Isaiah, Hosea, Amos, and Micah. A social analysis of the eighth century prophets reveals that Baal worship and other forms of Canaanite fertility religion carried significant economic and ethical implications.

This article attempts to make a thorough study on Christ Jesus' biblical and theological views on poverty and riches and their implications. Although Jesus' message of the kingdom of God primarily targets the materially poor, he also cares for those who are poor spiritually or ethically.

使徒行傳二至十一章先後有數段經文簡略的述及早期教會及個別信徒對貧 窮人在物質上的支援，然而，這數段經文的描述在整卷使徒行傳中卻是佔有重要的位置，敘述者是要透過對這些事件的描述進一步進到重要的課題，就是在屬靈上支援有需要的人，也就是福音的共享。