The Place of the Wealthy in the Assembly of Saints – is wealth a gift of the Holy Spirit?

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Today, we will begin by listening to a new song created by our community, based on the teachings of unity.

This is an important topic – as always – but first, one thing. I often say things that are unpopular. Sometimes, when I look into the Bible, it turns out that for years we have understood certain issues imprecisely or incorrectly. That’s why today’s subject might also surprise you, because I will present it as I see it in Scripture. And it’s not because I want to fit the conclusions to my own preferences, but because I try to read the text honestly and draw conclusions from it, even if they contradict common opinions.

A case in point is my attitude towards smoking cigarettes. I don’t like cigarettes, I’ve never smoked, and personally, I advise against smoking. But I can’t honestly, with a clear conscience, say that the Bible directly condemns cigarettes. So I don’t teach that, although I encourage people to take care of their health and avoid addictions. It’s the same with other matters – I try to separate my private beliefs from what really comes from Scripture. And I encourage you to do the same.

What I will say about wealth does not come from being wealthy myself – because I am not. I barely make ends meet, and now, in winter, I have to buy coal again. I buy it by the bag, because I can’t afford a bigger supply. So it’s not that I want to justify my own getting rich – because that’s simply not true. Just like with cigarettes: I don’t smoke, but I don’t attribute something to the Bible that’s not there.

Please, study the Scriptures in such a way that you are able to separate personal views from what is actually in the Word. The Holy Spirit very clearly leads through the content of Scripture to what is true and what is not – as long as you don’t stretch verses to suit your own needs. So, let’s accept today what we learn with an open mind, not giving in to cognitive dissonance just because we were taught something else before. For example: can wealth be a gift of the Holy Spirit?

We’ve already covered the subject: can the rich enter the Kingdom of God? We know there are verses saying it will be difficult for the rich. I hope that today we will explain why that is – not because wealth itself is, by definition, evil, but because it brings specific trials and temptations that not everyone is able to withstand. The Bible talks about all this. If we traced what Scripture says about wealth, we’d see that the first mention of a rich person doesn’t refer to someone evil at all. It refers to a friend of God. It says there that he was very wealthy – and that God made him even wealthier. God promised him blessing, including material wealth, so you can’t claim that God gives something inherently evil.

We also read that wealth can be a snare – but it is possible to be freed from it. How possessions affect us depends on the heart. Like with a knife: you can use it to slice bread, or you can use it to harm. The apostles had swords – that’s a fact. Someone might ask: why did they have swords? And yet the Lord Yeshu said: if you don’t have one, sell your cloak and buy a sword. In other words, it’s not the objects themselves that decide, but the purpose and manner of their use. You need to have a healthy attitude and an open mind to what Scripture says, not just to what has been drilled into you.

I dare say that the idea of „sanctified poverty” has been and still is instilled in God’s servants by the servants of the opponent to make them despise wealth, be repulsed by it, and remain dependent. Then those who accumulate and manage money have real power over the poor. Money, in practice, is the main power in the world – greater than the army, because whoever has vast resources also has an army. The kings of the earth, in a certain sense, are enslaved – Scripture speaks about their affair with the Great Prostitute, who gives them riches and influence. Whoever wants to wage war goes for a loan. Money gives power, and anyone who wants to maintain it prefers their opponents to not have money, because then they become dependent.

That’s why in the past many decent people lost their freedom and became slaves because of debts. And today, debt remains a form of enslavement. If you have a surplus, don’t live on credit. It’s illogical: to have money and debts at the same time. I know that some people are able to justify it, but remember: compound interest works like a miracle when you save, and like a curse when you get into debt. Small, regular amounts set aside over years can generate real wealth, even with average earnings – that’s the power of compound interest. But credit is negative compound interest: your debt multiplies the money of those who lent it to you.

And then there’s modern money – fiat money. In the past, money was backed by a commodity: gold or silver. Today, value is not guaranteed by precious metals, but by faith. The Latin fides means faith – hence „fiat money”. Whoever has “the printing press” and the decision can nominally produce any amounts. And the rest of the world competes for paper that someone has created – and on which the whole system is based. That makes money have more to do with idolatry today than ever before: its value is based on trust and faith in the system, not on any real resource. Even in the past, money could become an idol, but now the risk is greater. All the more so since people often value the paper itself more than real, durable goods, and those who control the issuing can use that paper to buy up real assets.

Let’s start with 1 Timothy 6:6. An interesting thing: first I’ll read how well-known translations render it, because I think we are falling victim to a kind of „programming” that is meant to make us poor. Because of this, some verses are translated in a way that suggests minimalism, even though the original says something else.

King James Bible: “But godliness with contentment is great gain.” – meaning some minimum. The NASB 1995 Bible: “But godliness actually is a means of great gain when accompanied by contentment.” From the start, there’s a suggestion: have as little as possible, then you’ll be godly. But what does the Greek text say? There the word is autarkeia – self-sufficiency, satisfaction, a sufficient amount. I render it as “abundance”: “Great gain is godliness with abundance.”

Autarkeia means a state in which you have enough – not necessarily little. It can mean independence, security, a resource sufficient not to be dependent. Someone comes to the congregation and asks for support. One translation will suggest: “Be content with little.” Another: “It suffices that you have what you need.” The difference is crucial: autarkeia does not encourage poverty, but freedom from greed and dependence – a state in which there is enough.

Let me offer a small analogy from school. In my day, the worst grade was two – insufficient. Three is sufficient, four – good, five – very good. In this picture, “lack” is a two, “enough” is a three – the threshold that lets you move forward. Four is affluence, five is wealth. With this in mind, the verse says: aim for a three – a state in which you have enough to live with dignity and not be a burden to others, and at the same time be able to show generosity. Not a “two” which humiliates and makes you dependent, and not necessarily a “five” which tests the heart. Godliness with sufficiency – that’s wise, simple, and healthy.

And now look: the word “autarkeia” is essentially translated as “little”. It’s a subtle shift of meaning that programs us to accept a minimum. Meanwhile, the text speaks of self-sufficiency – a state that frees us from debt and from someone else’s charity, and at the same time opens the door to wise generosity. This is far from poverty and far from greed. This is exactly “enough”. In my view, translating it as “being content with little” impoverishes the message of Scripture – literally and metaphorically.

This word also appears in 2 Corinthians 9:8. You’ll see that it refers to the same term, which appears only twice in the whole Bible. The Apostle Paul uses it: once in 1 Timothy and once in 2 Corinthians. These words, which in some places have been translated as if they mean “little”—in the sense that we should be content with lack—in that place, the same translation renders it as “abundance.” So let’s open:

2 Corinthians 9:8-9. “And God is able to pour out on you all abundance of grace, so that, having everything and always in abundance, you may be rich in every good work according to what is written: He scattered, gave to the poor, His righteousness endures forever.”

See? The same word that elsewhere is rendered as if it means “little,” here sounds like “abundance.” They gave the same word a different meaning. But Paul writes plainly: “having everything in abundance,” certainly not “little.” Why? So that we can generously give to every good cause. In any case, this comparison shows that the supposed “little” connected with godliness and called great gain, in reality means a state of sufficiency so broad that not only do we have enough for ourselves, but we can also generously support others. So see how it distorts the thought of Scripture to present things as though we’re to be content with “just anything,” as long as we are godly. In my opinion, this sounds like programming people for poverty—to see wealth as evil. Yet in my translation of 1 Timothy it reads: godliness with abundance is great gain—but such abundance that also allows us to help others. That is certainly not “little,” as is sometimes suggested. And a language tidbit: the Greek word in question literally means “autarkeia”—self-sufficiency, independence. I can show you this. In the manuscript-based translation (1 Timothy 6:6) it ends precisely with “self-sufficiency,” “independence.” So it refers to a state in which we are not slavishly dependent even on our employer. “But godliness with self-sufficiency is great gain”—which can also be rendered as: we have enough not to worry. In today’s language: we have enough to live with dignity and still help others. It certainly does not mean that we must have little and rejoice in lack. We read further:

1 Timothy 6:7. “For we brought nothing into this world and we cannot take anything out.”

From the context comes a warning not to hoard greedily, not to live focused on accumulation, since we can’t take it with us when we die. And if anyone has wealth, let them understand its purpose.

“Having food and clothing, be content.”

And now, note: sometimes people try to turn this into a closed “list of needs,” even adding items not found in the manuscripts (you’ll find in some translations phrases like “and a roof over your head”), so that it would seem a full set of essentials is listed. That’s a misunderstanding. The Holy Spirit did not make a catalog of all necessary goods; just gave two simple examples. If we were to absolutize it, we’d get something absurd: “Do you have food? Then don’t speak up. Do you have clothing? Don’t speak up either.” But what about someone who has nowhere to live and sleeps under a bridge? Or with the costs of missions? Let’s look at Paul’s life: if he had only food and clothing (even if we add: and a house), he would still need resources for travel. And he reached as far as Spain—for what? To preach. Travel was expensive then and is expensive now. So needs depend on circumstances and calling. Today, you can’t just say: you have food and clothing—that’s enough. Even a home doesn’t solve everything, as many rent apartments and that’s a huge expense, often larger than monthly food costs. And we’re still talking about basics. Moreover, the minimum standard of existence changes over time. Today the basic standard includes goods that weren’t even thought of in antiquity. Sometimes we hear about social services intervention because there was no refrigerator in the home—that shows, how the definition of “minimum” changes with reality. That’s why Paul gives examples, not a fixed list. Today, the foundation also includes safe heating, getting to work or school, and basic communication. In winter, I sometimes wake up to 14 degrees in the house; someone else, living in an apartment block, has 25 and still complains. I sleep well in the cold, getting up is harder. I heat during the day, not at night – that’s also a way to save. Besides, sleeping in a lower temperature can actually be healthier.

Let’s get back to 1 Timothy 6:9. One more very important part: “Because those who want to get rich fall into trouble and traps, and many senseless desires which harm them, leading to disaster and eventual destruction.”

Paul warns not to chase after riches, because the desire for wealth by itself entangles people in trouble. People think money will solve everything and make them happy – but Paul says the opposite. Yes, money alleviates certain problems, but when it becomes the goal, it starts to rule the heart. Remember the parable about the seed choked by thorns? That’s worries and the deceit of wealth. Whoever wants to be rich for the sake of being rich easily gets tangled up in daily worries in a selfish way. And then come the words known to everyone:

“The root of all evil is the love of money, because of which many have wandered from the path of faith and have fallen into many problems.”

The problem is not having money, but loving money. Because love shows what our idol is: loving money instead of people, instead of God. But money is just a tool. It’s as if someone started to love a bicycle or a computer more than their neighbor. The tool becomes an idol.

Here I return to a phrase I often repeat: “Whoever organizes your time is your master.” If all your time revolves around earning money – money has become your master. That’s why, elsewhere, the Bible encourages us to “redeem the time”: manage it wisely. Work itself is not condemned – on the contrary: “Anyone who is not willing to work should not eat.” It’s about the commitment of the heart. Are we able to be content when our basic needs are met, or is it always “not enough, not enough”? Many wealthy people admit: when they have 100 thousand, they want 200; when they have 200 – they aim for a million; when a million – for ten. And it’s still not enough. On the other hand, I heard a member of the Rothschild family say: the biggest problem can be boredom – because they have everything, so there are no goals. They don’t know what to do with their time. Then wealth can become destructive: seeking pleasure, entertainment, indulgence, because “you can afford anything.” You don’t have to go to work, don’t have to worry about consequences. And one’s spiritual state can become dreadful. These are real dangers of wealth – especially when the heart is disordered and a person is spiritually lost. Paul’s warning is spot-on. But what is condemned here? Not wealth itself. It’s the desire to become rich, the love of money, that is condemned. That is the problem, because it shifts love away from God and people onto things. And when money becomes an idol, people do things they should be ashamed of. It’s not just about theft, murder, or prostitution “for money.” There are subtler forms of evil: someone sells destructive things, rationalizing it with the customer’s “pleasure”; someone else, facing expensive debts and the temptation of bonuses, turns a blind eye to standards, makes decisions that harm others – just to balance the budget. This is the slavery of mammon. Instead of being a tool and servant, it became the master. The biblical answer is not to idolize poverty, but godliness with self-sufficiency: such abundance that lets you live with dignity and be generous to others. That is “great gain” – and that is what we are to care for.

Money can blind a person. Not because it is bad in itself, but because in the heart it can awaken the love of money, the desire to possess, greed. Money itself doesn’t “do” this automatically. Still, it can be the thing that exposes and fuels greed in people.

And now look: after saying all this, someone might think that a Christian absolutely should not be rich, especially since Christ said that it is hard for a rich person to enter the Kingdom of God. How do we reconcile this? After all, at the beginning I mentioned that Abraham had great wealth. Well, I devoted quite a lot of time to this issue: I analyzed word by word a verse from the Book of Proverbs and discovered a meaning that differs from some popular Bible translations. I don’t remember exactly today in which translations I saw which versions, but we can compare. Let’s look at the Book of Proverbs.

Proverbs 10:22 reads: „The Lord’s blessing enriches, and effort adds nothing to it.”

There’s a dissonance here. After all, the servants of Satan can be very rich, right? They scheme, deceive, steal—and get rich. How are we to understand this? If we stick only to this reading, they might say: „look, God is blessing us,” even though their methods and motivations are tainted. And we know perfectly well that’s not what it means.

The Great Prostitute, Babylon the Great—the structures behind huge corporations, banking systems, the dollar—all of this is saturated with idolatry and anti-God logic, and yet there is no shortage of wealth there. And if you stick to a literal, simplified understanding of the aforementioned verse, someone could cynically announce: „this is a sign of God’s blessing.” Meanwhile, when I translated this passage word for word, I got a meaning consistent with many other translations:

„The blessing from YHWH will make you rich, without the pain that comes with it.”

There’s no suggestion here: „your own effort does nothing.” Rather, it’s saying that yes, a person can accumulate wealth through their own effort, even through deceit and violence, but such a path brings much suffering and ultimately draws one away from faith. This is exactly the logic described in 1 Timothy: whoever desires to get rich „falls into temptations and traps,” and the love of money is the root of all evil; such people „pierce themselves with many pains” (see 1 Timothy 6:9–10). However, when God blesses your work, you become rich without these „pains,” meaning without the spiritual cost that the heart attached to money must pay. So the Bible allows for the possibility that some people—if God blesses them—will become wealthy without any inner brokenness. The condition is clear: one must not love money, but serve God.

A great example is Abraham. Firstly, he was a person whose wealth was looked after by God Himself. Secondly, look at how Abraham responds when God promises him an even greater reward.

Genesis 15:1-3. „Do not be afraid, Abram, for I am your protector; your reward will be very great.” Abram said, „O Lord, my God, what is this to me, as I am nearing the end of my life without an heir; and the future heir of my property is Eliezer of Damascus.”

He did not love wealth for wealth’s sake. He wanted the fulfillment of God’s promise and a sense of continuity—he wanted his life and blessings to bear good fruit for others. Perhaps that’s why God gave him so abundantly: because Abram’s heart was not attached to gold. Abram’s wealth served his household, the people around him. „What good is it to me?” he asks, if there’s no one to pass it on to. God replies: you will have an heir, and your descendants will be numerous. The attitude of the heart turns out to be crucial.

It’s the same with Solomon. He could have asked for anything, and he chose wisdom. So God gave him wealth as well. Later Solomon got into trouble—was it because of wealth, pride, or desire (for instance, regarding his many wives)? It’s hard to say, but we know he strayed from the path. That’s also a lesson: whoever loves wealth will waste it and fall under its power. The more someone idolizes money, the more money will rule them. And in that case, it’s better that God not give such a person great riches—because they’ll fall away from faith. However, there are people who know how to use abundance well—for God’s glory and the good of their neighbors.

Notice,What does Deuteronomy 8:18 say: „Remember the Lord your God, for it is He who gives you strength to gain wealth, so as to fulfill today the covenant He swore to your ancestors.”

Since God gives strength to obtain wealth, it cannot be bad in and of itself. What matters is what kind of person someone is and what their wealth serves. I like a simple analogy: alcohol makes some people wild, others sentimental—but alcohol itself is not the source of either love or aggression. Rather, it „reveals” what a person is like inside: it unleashes someone’s impulsiveness towards impulsivity, or someone’s gentleness towards tenderness. It’s the same with money. When someone receives a lot of it, it becomes clear what’s inside them: are they generous and upright, or stingy and egocentric. Of course, there can also be counterfeit virtue—masked philanthropy, image-crafting, and a double life behind the scenes. But sooner or later the heart comes to light.

This is precisely what our Lord Yeshu were teaching in Luke 6:45 emphasizes: „A good person brings forth good things from the good treasure of their heart, and an evil person brings forth evil things from the evil treasure of their heart; for out of the abundance of the heart the mouth speaks.”

Money, like alcohol, exposes who we really are. Let’s look at the example of the rich young man (compare Matthew 19:16-22; Mark 10:17-22; Luke 18:18-23). He comes and asks about the commandments. „I have kept all these since my youth,” he assures. Did he really love his neighbor as himself? Yeshu puts him to the test: „Go, sell what you have and give to the poor…” If you love your neighbors that much, share with them. It turned out that he loved himself and his possessions more. He went away sorrowful. And that is when the difficult remark is made about the rich and the Kingdom. Because one’s relationship with money reveals the truth about the heart: you can play the saint, but if you gather only for yourself and do no good, you reveal whom you truly serve. At the same time, „doing good” does not always mean „giving away everything.” That is only one of the paths. There are others—and we’ll discuss those in a moment.

There is also a biblical account that warns us about something important. Acts 2:44-45 mentions that the first believers held everything in common and sold their possessions to share with those in need. It’s a beautiful testimony of unity and love. But looking more broadly at all of Scripture, we can ask whether perhaps, at times, too much was sold off. Maybe it would have been better to „keep the bakery and bake bread in it” than to sell the bakery and soon have nowhere to bake. Because hard times came. In Acts 11:27-30 the prophet Agabus foretold a great famine „over the entire world” and indeed it came during the reign of Claudius. And yet it was the brothers in Judea who especially suffered scarcity—and it was for them that multiple gifts were collected from other congregations. Why? Because they were left without any fixed assets. It is relatively easy to give everything away; rebuilding a foundation of livelihood is much harder. Hence, so many collections for „the poor saints in Jerusalem.” Paul writes about this, for example, in Romans 15:25-28: „Now I am going to Jerusalem to serve the saints. Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem…” There are more such mentions—the collections were held constantly because the needs were ongoing.

What is the conclusion from this? Money is a tool that reveals the heart. When you love God, you will use it wisely: in a way that neither destroys your own soul nor deprives of tomorrow the people for whom you are responsible. You will seek the blessing of the Lord, who „makes rich, and he adds no sorrow with it.” (Proverbs 10:22 in many translations), and remember that it is He „who gives strength to achieve wealth” (Deuteronomy 8:18), to fulfill the covenant, not to build a golden calf. Therefore, the key does not lie in simply having or lacking possessions, but in your attitude: where your heart is, whom you serve, what fruit your wealth bears. You can give away everything and fall into utter dependency, or you can keep your tools for work to bless others many times over—by employing, feeding, supporting, investing in good. The most important thing is that money does not become your master. Because when it becomes the master, it brings a yoke of pain upon a person; but when it is subject to God, it becomes an instrument of love and a tool for wise mercy.

„Now I am going to Jerusalem to serve the saints. Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem.” They did so willingly, feeling indebted to them: for if the nations have shared in their spiritual goods, they should also help them with material goods. Paul simply organized these collections and transported the funds. The brothers had to be saved, those who had previously sold much; even bakeries were sold, and later there was no bread. Of course, in everything—and this is where we’re going with this—one must maintain healthy moderation. In 2 Corinthians 8:13-15 we read an encouragement about the collection for those brothers, along with a very sober rationale, not to ease others only to fall into financial trouble ourselves, but to maintain equality. Now your surplus can meet their needs, so that one day their surplus may serve you—in this way, things even out. As it is written: whoever gathered much did not have too much, and whoever gathered little did not have too little. So we see clearly that those who had more supported those who had less—and this was proper fund management. At the same time, Paul knew that the donors „were not wealthy,” so he asks for generosity that is wise and proportional: the point is not for some to become poor so that others can live comfortably, but for both to live well. They were to allocate part of their funds for help; collections were held every week—evidently a weekly accounting rhythm was used—and everyone considered how much they could set aside and give to other brothers. Such mutual help ensured that even if there were very poor people, they were not as poor as they would have been without the community’s support, and the wealthier, by giving, did not fall into ostentatious luxury.

The prophet Malachi 3:10-12 also encourages generosity. „Bring the full tithe into the storehouse, that there may be food in my house, and then you may test Me in this—says the Lord of Hosts—whether I will not open the windows of heaven for you and pour down for you a blessing until there is no more need. And I will rebuke the pest for your sake, so that it will not destroy the fruits of your soil, and your vine shall not fail to bear fruit, says the Lord of Hosts.” The conclusion is simple: one of the results of stinginess and a closed heart is a „devourer,” which wastes the fruits of your labor. The Lord encourages: test Me, be generous, and you’ll see you will gain more than by clutching tightly.

The same is said in the Book of Proverbs 11:24-25. „One person gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous person will prosper; whoever refreshes others will be refreshed.” These are extremely profound words. Note „gives freely”—the opposite of „gathers.” In the Bible, those who gather only for themselves ultimately lose. To give freely does not only mean to give away; it can also mean to invest wisely—in a bakery, vineyard, rental apartments—so that capital works for the good of others, and not just for our private fortress. And the image „whoever refreshes others,”The original phrase “he himself will be watered” is even stronger: the one who waters will himself be abundantly watered – they will have so much water that they could almost swim in it. And that is exactly what I wish for you, brothers and sisters: you have various gifts of the Spirit – do not strive for them – and although not everyone will receive the same (the gift of wealth is given to few), if anyone receives it, let them manage it for the good of the Word and not just for their own comfort. Let wealth also work for others, so that you may accumulate treasure for the coming age, in the new life. For this present one will someday end, and – as Paul said – the sufferings and matters of this time are not worth comparing to what God has prepared. This is my wish for you, that we would all be there. That is my goal too; that’s why I speak of these things, so that we do not waste any gift of the Spirit through poor management.

We are tempted by offers, we take out small loans, and then we feel the burden. The Bible says that the borrower becomes the servant of the lender (Proverbs 22:7). That’s why – using the strong language of the prophets – “the servants of evil” have specialized in giving loans and amass wealth from it. Sometimes, when buying a car, the dealer earns less than the bank does from the interest on the loan or leasing. The usury system – called Babylon the Great, the Great Harlot, in Revelation – has cleverly arranged things to profit from nearly everything: housing, luxury goods, daily transactions. That’s why the principle of “buy on credit” was popularized. And yet, a house on 30 years of installments is not “yours”: if you fall behind, the bank will quickly remind you who the owner is. That is one of the reasons why they get annoyed that in Russia or Belarus the influence of this model has been limited – they would like to enter with their own system and enslave again. Their financial “wine” pleasantly intoxicates: it gives the illusion of prosperity, though it’s often only credit. Poland is regarded as an economic miracle, yet debt is breaking records – we will see what the moneylenders will demand. A loan can thus be costly both spiritually and in life.

The Bible teaches not to have too little nor too much. Yes – Proverbs 30:8-9 prays for “the bread necessary for life”: that, being too rich, I would not forget about God, and being too poor, I would not steal and disgrace the Name. But that does not mean every rich person forgets, and every poor person blasphemes. Money reveals the heart. Job was at first very rich and blameless; Satan accused him of self-interest, God permitted the trial, and Job lost his wealth, children, and health – and yet did not curse. Later God restored his prosperity. Not everyone will become corrupted in wealth, and not everyone in poverty. But let us remember: both extremes are spiritually risky – wealth leads to selfishness and greed, poverty to resentment and accusations against God.

The Letter to the Hebrews encourages us to be content with what we have (Hebrews 13:5). That’s right: it’s about an attitude of satisfaction with what is sufficient – a heart free from greed and anxiety about tomorrow, because “the Lord is my helper.” And once more, let’s emphasize: for some, money becomes an idol, for others – marriage, career, comfort…

For some, children become an idol, for others – a wife or husband. Still others make a god of career or fame: they are willing to do anything for it, even lose money, just to be recognized. For some, power becomes an idol. An idol, that is, a master, is what organizes your life and consumes your time. If you spend all day playing computer games, then they rule your life and become your idol. In the Letter to Timothy we read – I have analyzed this word by word – that the root of all evil is the love of money, that is, greed, and not money itself. The problem is not with wealth as such. The controversy comes from the fact that many of us have been instilled since childhood with the belief that wealth is evil, and because of that we clip our own wings, since our inner voice warns us against increasing wealth. Yet some people have the gift of multiplication – and if anyone has received it, their task is to learn to manage this wealth wisely.Not everyone receives such a gift, but those who have it bear responsibility for it.

We also have a biblical example that warns us against certain mistakes. It is not a bad example in terms of intention—on the contrary, you can see beautiful unity there—but from the broader perspective of all Scripture, we can conclude that perhaps too much was sold and given away too quickly. Maybe it would have been better to solve it differently—instead of selling the bakery, bake bread in it.

Acts 2:44–45 says: “All the believers were together and had everything in common. They also sold their property and possessions, and distributed the proceeds among those in need.” Community – a beautiful thing; no one had to sleep under a bridge. But if everything was sold off, after some time – when harder times came – many of them might have been left without resources. And indeed, in chapter 11 we read that prophets came from Jerusalem to Antioch; one of them, Agabus, foretold through the Spirit a great famine that occurred during the reign of Emperor Claudius. In practice, the brothers in Judea suffered especially: although the famine affected many, they were the ones who needed support, because they were left without property, and what is given away once is hard to recover later. Further, in Romans 15:25-28, Paul writes that he is going to Jerusalem to serve the saints, because Macedonia and Achaia were pleased to make a contribution for the poor in Jerusalem. They considered themselves their debtors: since the Gentiles had become partakers in their spiritual goods, they should share their material goods with them. So Paul organized collections and delivered help – it was necessary to rescue the brothers who had previously sold everything. As if a bakery was sold, and then there was no bread.

In all this, healthy moderation is necessary. In 2 Corinthians 8:13-15 Paul explains very logically: it’s not about relieving others and falling into need yourself, but about equality. Now your abundance can meet their needs, and one day their abundance may serve you, so that there may be balance. “Whoever gathered much did not have too much, and whoever gathered little did not have too little.” That is what proper fund management looks like: those who have more support those who have less. And it’s not about some becoming poor while others live in luxury – it’s about reasonable generosity. Collections were organized regularly, often weekly, so that everyone – according to their means – could set something aside and send support. Thanks to this, the community was real: the poorer were not left without help, and the richer were not overburdened. It worked because it was wise and systematic.

Malachi 3:10-12 encourages generosity, promising God’s blessing. “Bring the whole tithe into the storehouse, that there may be food in my house, and test Me now in this, says the Lord of hosts. If I do not open the windows of heaven for you, and pour out a blessing for you, so that you will not have room enough for it.” God adds that He will rebuke “the devourer” for our good, so that it does not destroy the harvest. In other words: sometimes we experience loss and drought because we close our hands – we are stingy. The Lord says: test Me – be generous, and you’ll see that you gain more than you would by holding on tightly. This is not just arithmetic; it is a spiritual principle that translates into real life.

The Book of Proverbs (11:24–25) adds: “One scatters and gains even more; another saves meticulously and lacks. A generous person will have abundance; whoever gives water to others will himself be satisfied.” These verses have extraordinary depth. The translation “scatters” is sometimes given as “gives away,” but the meaning is broader: to scatter is the opposite of accumulating just for oneself. One can scatter wisely – investing in a bakery, a vineyard, a workshop or rental apartments – into things that serve others and bring long-term benefit. Whoever hoards everything “in the storehouse” just for personal comfort paradoxically risks going short. But “whoever gives water” – literally – will themselves be “well-watered”: receiving enough for themselves and others. That is how the law of generosity works.

This is what I wish for you: that everyone would seek and develop the gifts of the Holy Spirit. Not everyone will receive the gift of wealth – rather, only a few – but those who have it should remember why it was given: to serve others, so that capital works not only for personal luxury but for the common good and for God’s glory. In this way, we store up treasures where moth and rust do not destroy; where a place is prepared for us in the new aeon, in the new life.This, too, will eventually end – and Paul says that it is nothing compared to what God has prepared. May we all be there together. That’s why I’m talking about this – so that we don’t waste any gift, whether spiritual or material.

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