my follower.” (Lu 18:22, 23) That rich young ruler was under obligation to help needy fellow Israelites. (Pr 14:21; 28:27; Isa 58:6, 7; Eze 18:7-9) But his unwillingness to part with his material possessions, using these to assist others, and to devote himself to being a follower of Jesus Christ blocked his gaining entrance into the Kingdom of the heavens.

Christ’s followers, however, were not to reduce themselves to a state of poverty and then depend upon others for support. Rather, they were to work hard so they would be able to care for their families and also have “something to distribute to someone in need.” (Eph 4:28; 1Th 4:10-12; 2Th 3:10-12; 1Ti 5:8) They were to be content with sustenance and covering, not striving to become rich. Any who made material pursuits of prime concern were in danger of becoming involved in dishonest practices and losing their faith because of neglecting spiritual things. This did happen to some, as is shown by Paul’s words to Timothy: “Those who are determined to be rich fall into temptation and a snare and many senseless and hurtful desires, which plunge men into destruction and ruin. For the love of money is a root of all sorts of injurious things, and by reaching out for this love some have been led astray from the faith and have stabbed themselves all over with many pains.”​—1Ti 6:9, 10.

Of course, what Jesus said to the rich young ruler does not mean that a Christian cannot have material riches. In the first century C.E., for instance, wealthy Christians were associated with the congregation at Ephesus. The apostle Paul did not instruct Timothy to advise these rich brothers specifically to divest themselves of all material things, but he wrote: “Give orders to those who are rich in the present system of things not to be high-minded, and to rest their hope, not on uncertain riches, but on God, who furnishes us all things richly for our enjoyment; to work at good, to be rich in fine works, to be liberal, ready to share, safely treasuring up for themselves a fine foundation for the future, in order that they may get a firm hold on the real life.” (1Ti 6:17-19) Thus these wealthy Christians had to watch their attitude, keeping riches in their proper place and using them generously to aid others.

Mammon. The original-language term ma·mo·nasʹ (or, its Anglicized form “mammon”) is generally understood to denote money or riches. (Mt 6:24; Lu 16:9, 11, 13; compare AS, KJ, NW.) There is no evidence that the expression was ever the name of a specific deity. Jesus used the term when showing that a person cannot be a slave to God if Riches is his master. (Mt 6:24) He urged his hearers: “Make friends for yourselves by means of the unrighteous riches, so that, when such fail, they may receive you into the everlasting dwelling places.” (Lu 16:9) Since the possession or desire for material riches can lead to lawless acts, they may for this reason have been designated as “unrighteous riches,” in contrast with spiritual riches. Also, material riches, particularly money, actually belong to and are under the control of “Caesar,” who issues money and assigns a particular value to it. Such riches are transitory, and loss may be experienced as a result of economic conditions or other circumstances. Hence, the person having such riches should not put his trust in them, nor should he use them as the world in general does for selfish purposes, such as the amassing of still greater wealth. (1Co 7:31) Rather, he should be alert and diligent to make friends of the possessors of the everlasting dwelling places.

The possessors of “the everlasting dwelling places” are Jehovah God and his Son Christ Jesus. (Compare Joh 6:37-40, 44.) Persons who do not use their “unrighteous riches” in a proper way (as in assisting those in need and in furthering “the good news”; Ga 2:10; Php 4:15) could never be friends of God and of his Son, Christ Jesus. Their unfaithfulness in the use of unrighteous riches would show that they are unfit to be entrusted with spiritual riches. (Lu 16:10-12) Such persons could never be fine stewards of God’s undeserved kindness, dispensing spiritual riches to others.​—1Pe 4:10, 11.

A saying that is puzzling. The Hebrew word for riddle may also be rendered ‘ambiguous saying’ or ‘perplexing question.’ (Compare Da 8:23, ftn.) Riddles are contrasted with plain speech that can be readily understood. (Nu 12:8) The word is sometimes used as an expression parallel to “proverbial saying,” because a riddle may well be a statement that is full of meaning but set out in obscure language. (Ps 49:4) The same Hebrew word that is rendered “riddles” is also, in a different context, translated “perplexing questions.” (2Ch 9:1) Formulating a riddle, which often involves an obscure but accurate analogy, requires a keen mind, and solving such a riddle calls for ability to see things in relation to one another; so the Bible refers to riddles as the product of wise persons and as something that can be fathomed by a man of understanding.​—Pr 1:5, 6.

The Bible itself contains riddles involving Jehovah’s purposes. (Ps 78:2-4) They are statements that may at first perplex the reader; they may