The verb translated “to spend” or “to expend” appears only five times in the Greek New Testament. Its range stretches from reckless depletion of resources to deliberate self-giving service, as well as the simple covering of others’ costs. The contexts determine whether the action is judged wasteful, neutral, or laudable.

Occurrences and Contextual Nuances

1. Luke 15:14 records the prodigal son who “had spent everything.” The term highlights irresponsible extravagance that precedes material ruin and spiritual awakening.
2. Mark 5:26 portrays the woman with the twelve-year hemorrhage who “had spent everything she had” seeking healing. The word is descriptive, not condemnatory, underscoring the futility of human resources apart from Christ’s power.
3. James 4:3 warns believers that prayers go unanswered when motivated by selfishness “that you may spend it on your pleasures.” Here the verb exposes self-indulgence as incompatible with God’s will.
4. In 2 Corinthians 12:15 Paul elevates the word to its noblest sense: “I will most gladly spend and be spent for your souls.” Personal resources and life itself become a willing offering for the spiritual good of others.
5. Acts 21:24 employs the term in a neutral, practical sense. Paul is urged to “pay their expenses” for men completing purification rites, demonstrating sensitivity to Jewish concerns and the unity of the church.

Theological Themes

• Stewardship and Accountability

Luke 15 and James 4 form a double warning: possessions and petitions alike must be governed by submission to the Father. Squandered wealth or prayer reveals a heart distant from God.

• Faith Versus Human Effort

Mark 5 contrasts exhaustive spending with the effortless power of Christ. Human effort had drained the woman; a single touch of faith brought instant healing, spotlighting grace over expenditure.

• Sacrificial Ministry

Paul’s declaration in 2 Corinthians 12:15 reveals the apostolic model of leadership: joyful self-expenditure for the salvation and maturation of the flock. True ministry measures success not by accumulation but by loving depletion for others.

• Unity and Cultural Sensitivity

Acts 21:24 shows that legitimate spending can further peace in the body of Christ. Paul’s willingness to bear the cost of purification exemplifies the principle of becoming “all things to all people,” even at personal expense.

Historical and Social Background

In the first-century Mediterranean world, economic status often shaped social standing and religious opportunity. The prodigal’s inheritance, the woman’s medical fees, and Paul’s travel monies each reflect real monetary pressures of the era. Yet each text reorients value away from silver toward spiritual riches—repentance, healing, and edification.

Pastoral and Discipleship Implications

• Evaluate motives before opening the purse or making a request in prayer.
• Teach believers that generous self-giving, not hoarding, accords with apostolic precedent.
• Encourage mercy ministries: Paul’s example legitimizes covering costs for others to remove stumbling blocks.
• Warn against equating spiritual breakthrough with financial outlay; faith, not funding, secures divine power.

Intertextual Echoes

The verb’s negative uses echo Proverbs’ counsel against waste (for example Proverbs 21:20), while Paul’s positive use resonates with Christ’s own words: “the good shepherd lays down His life for the sheep.” Both Old and New Testaments thus converge on the principle that resources—material or personal—find their highest purpose when surrendered to God.

Summary

Strong’s Greek 1159 charts a spectrum from prodigal waste to apostolic love. Scripture consistently calls believers away from self-centered spending and toward Christ-centered stewardship, culminating in the willingness to expend everything for the glory of God and the good of His people.