Ploutos
A. The noun ploutos (plou~to$) has the following cognates:
1. plouteo (ploutevw) (verb), “to be rich, wealthy.”
2. ploutizo (ploutivzw) (verb), “to make wealthy, enrich.”
3. plousios (plouvsio$) (adjective), “rich, wealthy.”
4. plousios (plousivw$) (adverb), “abundantly, richly.”
B. Classical
1. The word group associated with ploutos is related to polus, “much,” and means initially “abundance of
earthly possessions of every kind.”
2. Later it meaning divided into 2 directions.
a. In one sense it meant riches in a technical and material sense.
b. In the other it was more general, and occurs with a qualifying word, generally in the genitive such as
“riches of wisdom, honor,” and “mercy.”
3. All the words in this group can bear this double meaning.
a. plouteo, “be or become rich.”
b. ploutizo, “make rich.”
c. ploutos, “possession of many goods, super-abundance of something, riches.”
d. plousios, “wealthy, rich.” (as a noun-“richman”)
4. All the words go back to a common root meaning “to fill, to be filled.”
5. In the ploutos word group the content of the root narrows down to the basic sense of “fullness of goods.”
6. Ploutos expresses and denotes the benefit of a happy life which is lived within the given order and which
thus stands under the blessing of the gods.
7. From the time of the pre-Socratics there is a characteristic shift of meaning on both economic and religious
grounds.
8. Ploutos means on the one side material wealth (especially of money) irrespective of person or status while
on the other, usually with a genitive, and often in polemic against material riches, it is used for true and
genuine wealth as the basis of real security.
9. Hence, it is materially a mistake to regard combinations like “wealth of wisdom” or “wealth of grace” as
transferred usage.
10. It is better to distinguish between the specific use for material riches and a general use.
11. The gain or loss of wealth, and hence of nobility, is in the hands of the gods (Iliad, 24, 525-533), for the
misfortune and guilt can no more be separated than fortune and virtue.
12. Since wealth can here consist of happy circumstances, it does not have to be financial wealth.
13. Originally rich possession of herds, in Homer’s day it is made up of extensive landed property together
with the products, i.e. crops, cattle, oil and wine, also precious stones, artistic and other furnishings, and
slaves (Iliad, 23, 549f.).
14. For the wealthy of Homer, ploutos signifies a state of life in which no work is required.
15. The riches of a man good can be either good or bad according to the individual’s attitude and use of those
riches.
16. The Greek of the classical period for whom the polis was at the center of thought and action, judges riches
from the standpoint of social rather than individual ethics, i.e. with reference to its consequences for the
polis and the position of man in society.
17. Plato and Aristotle regard wealth as a means whose value is judged by its significance for virtue.
18. Since trade and commerce can lead to riches, it follows that the political significance of wealth can be only
indirect.
19. Not wealth, but the attitude towards it, must decide concerning membership of the polis.
20. Wealth should be a way to culture, since it liberates from the necessity of manual labor.
21. As hereditary wealth and nobility it should promote the purity of individual striving after justice, since it
makes possible a dedication to virtue rather than to gain.
22. Moderate wealthy is considered to be better and easier to handle and thus allows time for virtue and culture,
which qualify for a proper life in the polis.
23. The Cynics and Stoics reject riches because the pursuit thereof makes man dependent on things and
relations, so that he does not rest on the only sure support, namely, himself.
24. Liddel and Scott (Greek-English Lexicon, New Edition, page 1423):
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a. wealth, riches
b. metaphorically, of the whole earth
c. god of riches, Plutus
C. LXX
1. The ploutos word group appears approximately 180 times in the LXX.
2. Ploutos replaces 9 different Hebrew words in the LXX.
3. In most instances a form of ‘osher is behind it.
4. During the times of the Patriarchs, wealth was measured largely in livestock-sheep, goats, cattle, donkeys,
and camels.
5. This was true of Abraham (Gen 13:2), Isaac (Gen 26:12-14), and Jacob (Gen 30:43; 32:5).
6. People of the ancient world also measured wealth in terms of land, houses, servants, slaves, and precious
metals. The prime example is King Solomon, whose great wealth is described in 1 Kings 10:14-29.
7. Riches and honor originate with the Lord (1 C. 29:12).
8. Yet, the OT Scriptures warn of the folly in trusting in riches (Ps. 49; Ecc. 5:9-11).
9. True wealth resides in the believer possessing wisdom from the Word of God (24:4).
10. The rich man is warned by the Lord not to boast of his riches (Jer. 9:23).
11. The prophet Amos rebuked the rich and the prosperous inhabitants of Israel, who sold "the righteous for
silver, and the poor for a pair of sandals" (Amos 2:6).
12. Their wealth was corrupt and under a curse because it was founded on exploitation of the poor.
D. NT
1. The noun ploutos appears 22 times in the Greek NT.
2. The Analytical Greek Lexicon Revised (page 330):
a. riches, wealth, opulence
b. those rich benefits, those abundant blessings which flow from God or Christ
c. metonymically, richness, abundance, copiousness
d. metonymically, a spiritual enriching
3. The New Thayer’s Greek-English Lexicon (page 519):
a. riches, wealth
b. abundance of external possessions
c. fullness, abundance, plenitude
d. a good; that with which one is enriched
4. A Greek-English Lexicon of the New Testament and Other Early Christian Literature (page 674):
a. literally of the possession of many earthly goods
b. figuratively a wealth or abundance of something with the genitive of the thing
5. Greek-English Lexicon of the New Testament Based on Semantic Domains (volume 2):
a. an abundance of possessions exceeding the norm of a particular society and often with a negative
connotation – ‘wealth, riches, abundance’” (page 561).
b. a high point on any scale and having the implication of value as well as abundance – ‘great, abundant,
abundantly, greatly, extremely’” (page 686).
6. Vine's Expository Dictionary of Biblical Words, “ploutos is used in the singular (I) of material "riches,"
used evilly, Matt 13:22; Mark 4:19; Luke 8:14; 1 Tim 6:17; James 5:2; Rev 18:17; (II) of spiritual and
moral "riches," (a) possessed by God and exercised towards men, Rom 2:4, "of His goodness and
forbearance and longsuffering"; 9:23 and Eph 3:16, "of His glory" (i. e., of its manifestation in grace
towards believers); Rom 11:33, of His wisdom and knowledge; Eph 1:7 and 2:7, "of His grace"; 1:18, "of
the glory of His inheritance in the saints"; 3:8, "of Christ"; Phil 4:19, "in glory in Christ Jesus," RV; Col
1:27, "of the glory of this mystery... Christ in you, the hope of glory"; (b) to be ascribed to Christ, Rev
5:12; (c) of the effects of the gospel upon the Gentiles, Rom 11:12 (twice); (d) of the full assurance of
understanding in regard to the mystery of God, even Christ, Col 2:2, RV; (e) of the liberality of the
churches of Macedonia, 2 Cor 8:2 (where "the riches" stands for the spiritual and moral value of their
liberality); (f) of "the reproach of Christ" in contrast to this world's treasures, Heb 11:26.”
7. The ploutos word group does not appear in John, Acts, 1 and 2 Thessalonians, Titus, Philemon, 1-3 John
and Jude.
8. The noun ploutos is found only in Matthew 13:22, Mark 4:19 and Luke 8:14 where it refers to material
wealth.
9. Ploutos is employed in both a literal and figurative sense as well as in a positive and negative sense.
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10. Material riches are regarded by the Scriptures as neither good nor bad in themselves, but only according as
they are properly or improperly used.
11. They are transitory (Prov 27:24); they are not to be trusted in (Mark 10:23; Luke 18:24; 1 Tim 6:17); they
are not to be gloried in (Jer 9:23); the heart is not to be set on them (Ps 62:10); but they are made by God
(Ps 104:24), and come from God (1 Chron 29:12); and they are the crown of the wise (Prov 14:24).
12. Material riches are used to body forth for us the most precious and glorious realities of the spiritual realm.
13. Believers are to good stewards with their money and talents that they have received from God (Lk. 16).
14. In the New Testament, many warnings are given of the dangers of letting money and things possess a
person's heart.
15. In the Sermon on the Mount, Jesus spoke of "treasures on earth" and "treasures in heaven" and called
upon His followers to be careful of which treasure they chose (Matt 6:19-21,24).
16. Many of Jesus' parables, such as the rich fool (Luke 12:13-21) and the rich man and Lazarus (Luke 16:1931), deal with people who made the wrong choice, choosing earthly wealth over heavenly wealth.
17. But the only true and lasting wealth is the spiritual riches of God's grace (Matt 13:44-46).
18. The kingdom of heaven cannot be separated from the King Himself.
19. It is described as a treasure by the Lord in Matthew 13:44, therefore, the Lord Jesus Christ, the King of
kings and Lord of lords is the treasure.
20. Those who are obedient to the King will possess and rule with Him during the Millennium.
21. Church Age believers are spiritually wealthy because they are in union with Christ who rules history as
victor in the angelic conflict.
22. All Church Age believers have been given an eternal inheritance on top of their salvation (Eph. 1:11, 14).
23. Every Church Age believer has eternal life, is in union with Christ, a son of God and will receive a
resurrection body at the resurrection or rapture of the Church, but God the Father has put on deposit in the
Person of Christ, an inheritance which can be described as escrow blessings.
24. Just as in the natural realm conditions must be met before an escrow account can be released to the grantee
so the Church Age believer must fulfill the condition of executing the Father’s will for their life in order to
receive their escrow blessings, i.e. eternal inheritance.
25. Failure to fulfill the condition of executing the Father’s will does not result in loss of salvation but simply
the loss of the inheritance.
26. Those who pick up their cross and follow after Christ will receive this inheritance and reign with Christ
over the cosmos just as the impeccable humanity of Christ in hypostatic union was promoted as ruler of the
cosmos and receive all its wealth as a result of it.
27. Unlike salvation, which is non-meritorious, receiving that inheritance is conditioned upon obedience to the
will of God as it is revealed by the Holy Spirit in the Word of God.
28. The inheritance involves ruling with Christ during the Millennium and throughout eternity.
29. There are many passages which warn against losing the inheritance through disobedience (1 Co. 6:9-10;
Gal. 5:21).
30. They are exhorted to be obedient in order receive this eternal inheritance (Col. 3:23-24).
31. The word ploutos used often in the Greek New Testament of God’s limitless wealth both spiritual and
material:
a. “Riches of His goodness” (Rm. 2:4).
b. “Riches of His glory” (Rm. 9:23; Eph. 3:16).
c. “The depth of the riches both of the wisdom and knowledge of God” (Rom 11:33).
d. “Riches of His grace” (Eph. 1:7; 2:7).
e. “The riches of the glory of His inheritance in the saints” (Eph 1:18).
f. “The unsearchable riches of Christ” (Eph. 3:8).
g. “The riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of
glory” (Col 1:27).
h. “His riches in the glory in Christ Jesus” (Phlp. 4:19)
32. The word is used in Revelation 5:12 where the victorious, resurrected humanity of Christ in hypostatic
union receives praise from both angels and regenerate men that He is worthy to receive power and riches
and wisdom and might and honor and glory and blessing as result of His defeat of Satan on the Cross.
33. In Colossians 2:2 the apostle Paul employs ploutos in a passage where he prays that the believers in
Colossae will have a full assurance from an intimate, personal experiential knowledge of Christ, which is
true riches and is the mark of a believer who is rich toward God.
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34. He uses it in 2 Corinthians 8:2 to praise the Macedonians (i.e. the Philippians) regarding their wealth of
liberality towards the churches even though they were poor themselves.
35. In fact, Paul employs ploutos in Philippians 4:19 where he informs the Philippians that God the Father will
fully and completely provide for their every need just as He fully and completely provided for him.
36. It is used in Hebrews 11:26 of Moses who considered suffering for the cause of Christ greater riches than
the treasures of Egypt which he could have had if he remained in Egypt to become Pharaoh.
37. Those who possess great wealth are warned to avoid allowing it to take them away from their relationship
with the Lord (Matt. 13:22; Mk. 4:19; Lk. 8:14; 1 Tim. 6:17; Ja. 5:2).
38. The word is used of salvation and all its benefits by Paul in Romans 11:32 where he states that Israel’s
rejection of Christ as Messiah has resulted in riches for the world and the Gentiles since after the nation’s
rejection, the Gospel was directed towards the rest of the world, namely, the Gentiles.
39. John uses ploutos in Revelation 18:17 where he uses it to describe the wealth of Babylon which will be
destroyed during the Tribulation period.
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