What did Jesus teach about money?
BREAKDOWN
Jesus' teachings on money consistently emphasize its secondary importance relative to the Kingdom of God and righteous living, while also highlighting the dangers of wealth. He did not condemn money itself, but rather the love of it and the covetousness (πλεονεξία, *pleonexia*) it often engenders. A central theme is stewardship, where individuals are seen as managers of resources entrusted to them by God, not as ultimate owners. Jesus taught, for instance, in Luke 12:15, "Beware! Keep yourselves from all covetousness, for a man's life doesn't consist of the abundance of the things which he possesses." This highlights that true life and security are not found in material accumulation. He instructed his followers to 'sell that which you have, and give alms. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys' (Luke 12:33), prioritizing eternal treasures over perishable earthly ones. The parable of the Rich Fool (Luke 12:16-21) vividly illustrates the folly of living solely for material gain without regard for eternity. Furthermore, Jesus taught about generosity and trust in divine providence. The encounter with the rich young ruler (Luke 18:18-27) revealed the challenge wealth posed to entering the Kingdom, with Jesus stating, "It is easier for a camel to enter through a needle's eye than for a rich man to enter into the Kingdom of God." This was not a blanket condemnation of the wealthy, but a stark warning about the idolatrous grip riches can hold on the human heart. He famously declared that "No servant can serve two masters, for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You can't serve God and Mammon" (Luke 16:13), making it clear that money ('Mammon' - μαμωνᾶς, *mamōnas*) often vies for the allegiance due to God alone. His teaching on rendering to Caesar what is Caesar's and to God what is God's (Matthew 22:21) also delineates spheres of obligation, affirming civil duties while implicitly elevating spiritual allegiance. Ultimately, Jesus urged a detachment from material possessions and an unwavering focus on seeking first the Kingdom of God and His righteousness.
KEY TERMS
Kingdom of God
The sovereign reign and rule of God, both present and future, encompassing spiritual, moral, and eschatological dimensions.
stewardship
The concept of managing resources or responsibilities entrusted by God, recognizing that ultimately God is the owner.
covetousness
An excessive or inordinate desire for wealth, possessions, or power, often characterized by greed and dissatisfaction.
Mammon
A term derived from Aramaic, referring to wealth or material possessions, personified by Jesus as a rival master to God.
SCRIPTURE REFERENCES
Luke 12:15
He said to them, “Beware! Keep yourselves from all covetousness, for a man’s life doesn’t consist of the abundance of the things which he possesses.”
Luke 12:33
Sell that which you have, and give alms. Make for yourselves purses which don’t grow old, a treasure in the heavens that doesn’t fail, where no thief approaches, neither moth destroys.
Luke 12:16-21
He spoke a parable to them, saying, “The ground of a certain rich man brought forth plentifully. He reasoned within himself, saying, ‘What will I do, because I don’t have room to store my crops?’ He said, ‘This is what I will do. I will pull down my barns and build bigger ones, and there I will store all my grain and my goods. I will tell my soul, “Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry.”’ But God said to him, ‘You foolish one, tonight your soul is required of you. The things which you have prepared—whose will they be?’ So is he who lays up treasure for himself, and is not rich toward God.”
Luke 18:18-27
A certain ruler asked him, saying, “Good Teacher, what shall I do to inherit eternal life?” Jesus said to him, “Why do you call me good? No one is good, except one—God. You know the commandments: ‘Don’t commit adultery,’ ‘Don’t murder,’ ‘Don’t steal,’ ‘Don’t give false testimony,’ ‘Honor your father and your mother.’” He said, “I have observed all these things from my youth up.” When Jesus heard these things, he said to him, “One thing you still lack. Sell all that you have, and distribute to the poor, and you will have treasure in heaven. Come, follow me.” But when he heard these things, he became very sad, for he was very rich. Jesus, seeing him, said, “How hard it is for those who have riches to enter into the Kingdom of God! For it is easier for a camel to enter through a needle’s eye than for a rich man to enter into the Kingdom of God.” Those who heard it said, “Then who can be saved?” But he said, “The things which are impossible with men are possible with God.”
Luke 16:13
No servant can serve two masters, for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You can’t serve God and Mammon.”
Matthew 22:21
They said to him, “Caesar’s.” Then he said to them, “Give therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”
Matthew 6:24
“No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can’t serve God and Mammon.
Matthew 6:19-21
“Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don’t break through and steal; for where your treasure is, there your heart will be also.
Mark 12:41-44
Jesus sat down opposite the treasury, and saw how the multitude cast money into the treasury. Many who were rich cast in much. A poor widow came, and she cast in two small brass coins, which make a quadrans. He called his disciples to himself, and said to them, “Most certainly I tell you, this poor widow gave more than all those who are casting into the treasury, for they all gave out of their abundance, but she, out of her poverty, gave all that she had to live on.”
ORIGINAL LANGUAGE ANALYSIS
πλεονεξία
covetousness
Definitiongreed, avarice, an insatiable desire for more
μαμωνᾶς
Mammon
Definitionwealth, money, material possessions, riches
οἰκονόμος
stewardship
Definitionhouse-manager, administrator, one entrusted with the management of a household or affairs
θησαυρός
treasure
Definitiona place for keeping valuables, a storehouse, treasure, store of goods
HISTORICAL CONTEXT
During the 1st century AD, Judea was a province of the Roman Empire, and its economy was complex, characterized by both agricultural production and substantial trade, particularly through coastal cities. Roman taxation was a significant burden, including a poll tax, land tax, and customs duties, often collected by local publicans, who were frequently despised for their perceived collaboration and extortion. The Temple in Jerusalem also collected its own annual half-shekel tax from Jewish men, which supported its vast operations. Currency included Roman denarii, Greek drachmas, and various local coins. Wealth was often concentrated in the hands of a few elites (landowners, merchants, Temple aristocracy), while the majority of the population struggled, with many existing at subsistence levels. Poverty and debt were widespread, leading to social stratification where the rich were often seen as blessed by God, while the poor could be marginalized. This socio-economic backdrop made Jesus' teachings on challenging material accumulation and prioritizing spiritual wealth particularly radical, directly confronting prevailing cultural norms and economic pressures.
THEOLOGICAL INSIGHT
Jesus' teachings fundamentally redefine wealth and value. He shifts the focus from an ethic of accumulation to an ethic of stewardship and generosity. Money, in the Biblical worldview, is not inherently evil, but a morally neutral instrument that reveals the condition of the human heart. Its potential for idolatry (Mammon) is immense, as it promises security and satisfaction that only God can truly provide. True security and riches are found in aligning one's life with God's Kingdom, trusting in His provision, and using material resources to serve others, especially the poor. This perspective challenges both ancient and modern consumerism, advocating for radical detachment from materialism and attachment to divine purposes.
COMMENTARY SYNTHESIS
Rashi (Rabbi Shlomo Yitzchaki) (Jewish)
While Rashi did not comment on the New Testament, his commentary on the Torah often emphasizes the Jewish concept of *tzedakah* (righteous giving). He would interpret passages on wealth through the lens of obligations to the poor and the community, viewing possessions as a means to fulfill mitzvot and act righteously, rather than for self-aggrandizement. The principle is that wealth carries responsibility.
John Calvin (Christian)
Calvin emphasized that all earthly possessions are gifts from God, making humans stewards, not owners. He argued that we are called to use these resources not for luxury or idleness, but for God's glory and the good of our neighbors, especially the needy. To hoard wealth or use it selfishly is to misuse God's trust.
Clement of Alexandria (Early Church Father)
In 'Who is the Rich Man That Shall Be Saved?', Clement addresses the rich young ruler's encounter with Jesus. He argues that Jesus' command to 'sell all' does not imply abandoning all possessions entirely, but rather divesting oneself of the *love* of money and the *anxiety* it produces, advocating for a spiritual detachment from material things so that one's heart is free to follow God.
Matthew Henry (Christian)
Henry consistently highlights that the heart is the true measure of a person's relationship with money. He notes that Jesus' warnings are against the 'love of money' and 'covetousness,' which can become idols, drawing one's affections away from God. He sees the parable of the Rich Fool as a lesson that riches cannot extend life, nor can they purchase salvation, making generosity and godliness far more valuable.
Didache (Teaching of the Twelve Apostles) (Early Church Father)
The Didache, an early Christian treatise, frequently emphasizes sharing and giving to the poor. It states, 'You shall not hesitate to give, nor shall you grumble when you give; for you shall know who is the good paymaster for your reward.' This reflects an early Christian communal understanding of wealth as something to be shared for the common good, driven by faith in divine recompense.