1 Enoch 108:9


8 Who love God and loved neither gold nor silver nor any of the good things which are in the world, but gave over their bodies to torture. 9 Who, since they came into being, longed not after earthly food, but regarded everything as a passing breath, and lived accordingly, and the Lord tried them much, and their spirits were found pure so that they should bless His name. 10 And all the blessings destined for them I have recounted in the books. And he has assigned them their reward, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame, yet they blessed Me.

Wisdom of Solomon 3:5


2 In the eyes of the foolish they seemed to have died, and their departure was thought to be a disaster, 3 and their going from us to be their destruction; but they are at peace. 4 For though in the sight of others they were punished, their hope is full of immortality. 5 Having been disciplined a little, they will receive great good, because God tested them and found them worthy of himself; 6 like gold in the furnace he tried them, and like a sacrificial burnt offering he accepted them.

 Notes and References

"... This final appendix to 1 Enoch is only extant in the Ethiopic tradition with no known attestation in Aramaic or Greek manuscripts. In addition, it is not found among the Dead Sea Scrolls. This document introduces new ideas into the Enochic tradition and most likely represents the ideas and concerns of a community that viewed itself as a later expression of the Enochic communities reflected in the earlier texts. The different concerns of this writer and community have been incorporated into the Enochic tradition probably due to its sustained discussion regarding the suffering of the righteous and issues concerning wealth and poverty. However, we will see in this tradition that suffering and a lifestyle of poverty are a decided position rather than the result of oppression. It is most likely among the latest additions to the Enochic tradition and has been dated sometime in the first century CE. In contrast to the prophetic tone of the Epistle, which addresses the rich sinners in the second person and focuses on their sinful activity, here the writer focuses more on the description of the faithful in relation to wealth. Not only this, but the crimes of the opponents do not overtly include economic references. They are categorized as ‘sinners’ and ‘those who do evil’, yet there is no mention of their economic power so frequently portrayed in the Epistle. Instead, they are guilty of wrongly interpreting the prophets. Although the earlier Enochic traditions take a prophetic stance, this document refers to the prophets in the biblical tradition as a distinct body of revelation. Moreover, the writer also emphasizes obedience to Torah as a distinguishing mark of the community (1 Enoch 108:1). These features indicate that the concerns being addressed here are quite distinct from the earlier communities ..."

Mathews, Mark D. Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (pp. 129-130) Cambridge University Press, 2013

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