### Core Meaning & Semantic Range
The Greek noun χρῆμα (chrēma, `{{G5536}}`) is derived from the verb χράομαι (chraomai, `{{G5530}}`), meaning "to use." Consequently, its most fundamental semantic range encompasses "that which is used," "a thing," or "an affair." However, in the New Testament, the usage of χρῆμα is consistently narrowed to refer specifically to "money," "riches," or "possessions." This specialized meaning highlights the instrumental nature of wealth—it is something to be used, rather than an end in itself.
### Biblical Occurrences & Contextual Analysis
The term χρῆμα appears four times in the New Testament, exclusively within the book of Acts. Each instance unequivocally refers to money or material wealth, often in contexts that illuminate its proper or improper use:
* In [[Acts 4:37]], Barnabas sells a field and brings the "proceeds" (χρῆμα) to the apostles, laying it at their feet for the common good of the early Christian community. Here, χρῆμα signifies the monetary outcome of a transaction, used for charitable purposes and communal support.
* [[Acts 8:18]] records Simon Magus attempting to purchase spiritual power from the apostles by offering them "money" (χρῆμα). This reveals a profound misunderstanding of spiritual gifts, treating them as commodities.
* Peter's stern rebuke to Simon in [[Acts 8:20]] declares, "Your money (χρῆμα) perish with you!" This emphasizes the utter incompatibility of divine power with mercenary motives and highlights the destructive potential of covetousness.
* Finally, in [[Acts 24:26]], the Roman governor Felix is depicted as frequently summoning Paul, "hoping that money (χρῆμα) would be given to him by Paul." This illustrates Felix's corrupt desire for a bribe, demonstrating how χρῆμα can be a tool for injustice and exploitation.
Across these occurrences, χρῆμα consistently denotes tangible financial assets, serving as a focal point for ethical and spiritual considerations regarding wealth.
### Related Words & Concepts
The understanding of χρῆμα is enriched by its relationship to other Greek terms and theological concepts:
* **χράομαι (chraomai, `{{G5530}}`):** The root verb, "to use," underscores that χρῆμα is inherently a tool or resource. This etymological link emphasizes the ethical dimension of *how* wealth is employed.
* **ἀργύριον (argyrian, `{{G694}}`):** Meaning "silver" or "money," this term often refers to the physical coins or currency. While ἀργύριον is more specific to the material form, χρῆμα can encompass a broader sense of wealth or possessions.
* **πλοῦτος (ploutos, `{{G4149}}`):** Signifying "riches" or "wealth," this term often refers to the abstract concept of abundance or accumulated possessions. χρῆμα can be a component of πλοῦτος.
* **μαμωνᾶς (mammonas, `{{G3149}}`):** "Mammon," often personified as a false god of wealth, as seen in Jesus' teaching that "You cannot serve God and Mammon" ([[Matthew 6:24]]; [[Luke 16:13]]). While χρῆμα is the concrete money, μαμωνᾶς represents the idolatrous devotion to it.
* **Stewardship:** The concept of χρῆμα as something to be "used" aligns with the biblical theme of stewardship, where believers are entrusted with resources to manage responsibly for God's glory.
* **Covetousness:** The negative examples involving Simon Magus and Felix highlight the dangers of avarice and the corrupting power of χρῆμα when pursued for selfish ends.
### Theological Significance
The consistent New Testament usage of χρῆμα to mean "money" or "possessions" carries significant theological weight. It serves as a linguistic lens through which the early church confronted the practical and spiritual challenges posed by material wealth.
Firstly, χρῆμα is presented as morally neutral in its essence, being merely "that which is used." Its ethical value is determined by the *intent* and *manner* of its use. The example of Barnabas in [[Acts 4:37]] demonstrates its potential for good, facilitating communal care and supporting ministry. This aligns with biblical principles of generosity and sacrificial giving.
Secondly, and more prominently, the occurrences of χρῆμα in Acts underscore its immense potential for spiritual corruption. Simon Magus's attempt to commodify spiritual power with χρῆma and Felix's pursuit of a bribe illustrate how the love of money can distort spiritual discernment, pervert justice, and lead to eternal peril. Peter's pronouncement against Simon Magus's χρῆμα is a severe warning against valuing material gain over divine truth. This resonates with broader biblical warnings against greed and the idolatry of wealth.
Ultimately, χρῆμα in the New Testament is a tangible representation of the world's resources that can either be consecrated to God's purposes or become a snare, diverting hearts from true spiritual devotion. Its presence in the narrative of the early church highlights the ongoing tension between material possessions and spiritual integrity.
### Summary
The Greek word χρῆμα (chrēma, `{{G5536}}`), derived from the verb "to use," consistently refers to "money" or "possessions" in the New Testament. Its four occurrences in the book of Acts provide crucial insights into the early Christian understanding of wealth. While inherently neutral as "that which is used," its biblical contexts vividly portray both its legitimate application for communal good and its perilous potential for corruption, spiritual compromise, and the perversion of justice. The study of χρῆμα thus serves as a stark reminder of the ethical and theological challenges associated with material wealth, urging believers to consider how their possessions are used in light of their ultimate allegiance to God.
TRV