Since young I have always associated a big house with wealth, what with having to pass by bungalows everyday. And, once as a child, I attended a birthday party in a house which has an indoor swimming pool; big deal in a small Malaysian town where the only public swimming pool then was just as big. It opened my mind as to how rich some people are without the publicity. Even now I find myself impressed by the houses of the truly rich. (Some, out of envy, might say "filthy rich".) Possessions are a tangible proof of our riches. A yacht or a private jet plane would do nicely as icing to the cake as some would have it.
Well-being can and do come about when we are wealthy. With our monies, we can acquire things way beyond our basic wants tending to quell all our fleshly and even whimsical desires. It can lead us on to a lifestyle of much pleasure-seeking, i.e., hedonism, as money is more than enough (as opposed to 'money no enough'). Of course, if we go overboard by going into excesses, wealth may actually affect us adversely.
With riches, the more we have of it, the more we crave for it. In this way we enter a more elevated plane of, in jargon-speak, money no enough. Our well-being is now affected by the dichotomy of how much money we have and how much more we would like to have. At the same time though, our well-being is affected by our position viz-a-viz others in terms of riches hoarded. When we have more than another it is possible that we will feel superior, and vice versa. Such is the dynamics of riches and well-being.
So it would seems that wealth is but one of the factors affecting our well-being. By and of itself, wealth alone does not augur for a life of well-being. Sad is the person who seeks only wealth as the percussor to his well-being. He will end up building bigger barns to store his grains and lose sight of eternity. This is a pitfall that we do well to avoid, but the opposition is tremendous. Without denial, riches is not to be condemned. Otherwise, our economy would grind to a halt if there is no wealth creation whereupon everybody will be the worse of. The point is we must not focus on wealth but rather on what constitutes well-being : good health, a reasonable level of income, strong family ties, friends, healthy pursuits, recreation, a knowledge of one's eternal destiny, etc.
But what if we still can't exorcise this overwhelming drive to get rich. Then allow me to take us through the book of Psalms Chapter 73 as adapted from a recent sermon I have heard. Let's switch our minds to theology-- the pursuit of God, and see how wealth and well-being will piece together. In Psalms 73 verse 1, the writer begins with a declaration that: "Truly God is good to Israel, To such as are pure in heart." All well and good I must say. He speaks of what he knows in his mind is truthful. But is this the present reality in his heart? In verses 2 and 3, he went on to say, "But as for me, my feet had almost stumbled; My steps had nearly slipped. For I was envious of the boastful, When I saw the prosperity of the wicked." So all is not well for him as he recounts with envy the prosperity of others (who did not worship the God of Israel). He describes these rich people in many other words from verse 4 to 9 including: 'they are not in trouble as other men', 'their eyes bulge with abundance', 'they set their mouth against the heavens' and 'their tongue walks through the earth'.
Further in verses 10 to 12, he said that they are an affront to God. "And they say, 'How does God know? And is there knowledge in the Most High?" He felt quite resigned to the good life that the ungodly are having and said in verse 12 : "Behold, these are the ungodly, Who are always at ease; They increase in riches." His sourness increases and he belittles his Godliness in verses 13 and 14: "Surely I have cleansed my heart in vain, And washed my hands in innocence. For all day long I have been plagued, And chastened every morning." He practises spiritual disciplines daily but he feels worse of than the ungodly. Where are the blessings? Yet he knows deep down that what he has experienced is not the ultimate truth to be passed on to future generations notwithstanding his lack of an answer for his present despair. In verses 15 and 16, he says, " If I had said, ' I will speak thus,' Behold I would have been untrue to the generation of Your children. When I thought how to understand this, It was too painful for me-".
Then comes the turning point in verse 17: "Until I went into the sanctuary of God; Then I understood their end." In God's presence, he begins to see the end of the unrighteous as expressed thus in verses 18 to 20: "Surely you set them in slippery places; You cast them down to destruction. Oh how they are brought to desolation, as in a moment! They are utterly consumed with terrors. As a dream when one awakes, So Lord, when You awake, You shall despise their image."
Looking back, he realised that his despair was due to his own foolishness and ignorance while God is his present help and hope for future glory. Verses 21 to 24 reads: "Thus my heart was grieved, And I was vexed in my mind. I was so foolish and ignorant; I was like a beast before You. Nevertheless I am continually with You; You hold me by my right hand. You will guide me with Your counsel, And afterward receive me to glory."
Finally, he climaxes with an account of his fellowship with God, and shows us that true riches and well-being come from putting our trust and confidence in God. "Whom have I in heaven but You? And there is none upon earth that I desire besides You. My flesh and my heart fail; but God is the strength of my heart and my portion forever. For indeed, those who are far from You shall perish; You have destroyed all those who dessert You for harlotry. But it is good for me to draw near to God; I have put my trust in the Lord God, That I may declare all Your works." -- Psalms 73: 25 ~ 28.