What did Jesus teach about money?
BREAKDOWN
Jesus' teachings on money are multifaceted, emphasizing stewardship, the dangers of wealth, and prioritizing the Kingdom of God. He consistently taught that money itself is not inherently evil, but the love of it (Luke 12:15) or its misuse can lead one away from God. A central theme is that all possessions are ultimately God's, and humans are simply stewards. The Parable of the Talents (Matthew 25:14-30) illustrates this principle, encouraging diligent and faithful management of resources entrusted to us. Generosity and care for the poor were also paramount, as seen in the story of the rich young ruler (Mark 10:17-27), whom Jesus challenged to sell his possessions and give to the poor, revealing the man's attachment to his wealth. Similarly, the widow's mite (Luke 21:1-4) highlights that the value of a gift is measured not by its quantity, but by the sacrifice it represents relative to one's means. Furthermore, Jesus taught a stark contrast between serving God and serving 'Mammon.' In Matthew 6:24, he declares, "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 both God and Mammon." This teaching underscores that one's ultimate loyalty cannot be divided between material wealth and spiritual devotion. He warned against accumulating earthly treasures, which are transient, advocating instead for storing up treasures in heaven (Matthew 6:19-21). This redirection of focus from temporary, material gain to eternal, spiritual riches defines much of his economic ethic, urging disciples to seek first God's Kingdom and righteousness, trusting that all necessary things will be provided (Matthew 6:33).
KEY TERMS
stewardship
The responsible overseeing and protection of something considered worth caring for and preserving, especially resources entrusted by God.
Kingdom of God
God's sovereign rule and reign, both in heaven and on earth, manifesting in spiritual and ethical dimensions.
Parable of the Talents
A parable told by Jesus in Matthew 25:14-30, illustrating the importance of using one's gifts and resources faithfully for God's purposes.
Mammon
Aramaic word referring to wealth or material possessions, often personified as an idol in Jesus' teachings.
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."
Matthew 25:14-30
“For it is like a man, going into another country, who called his own servants and entrusted his goods to them. To one he gave five talents, to another two, and to another one; to each according to his ability. Then he went on his journey. Immediately he who received the five talents went and traded with them, and made another five talents. Likewise he who got the two gained another two. But he who received the one went away and dug in the earth, and hid his lord’s money. Now after a long time the lord of those servants came and balanced accounts with them. He who received the five talents came and brought another five talents, saying, ‘Lord, you delivered to me five talents. Behold, I have gained another five talents besides them.’ His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’ He also who received the two talents came and said, ‘Lord, you delivered to me two talents. Behold, I have gained another two talents besides them.’ His lord said to him, ‘Well done, good and faithful servant. You have been faithful over a few things, I will set you over many things. Enter into the joy of your lord.’ He also who received the one talent came and said, ‘Lord, I knew you that you are a hard man, reaping where you didn’t sow, and gathering where you didn’t scatter. I was afraid, and went away and hid your talent in the earth. Behold, you have what is yours.’ But his lord answered him, ‘You wicked and slothful servant, you knew that I reap where I didn’t sow, and gather where I didn’t scatter? You ought therefore to have deposited my money with the bankers, and at my coming I should have received back my own with interest. Take away therefore the talent from him, and give it to him who has the ten talents. For to everyone who has will be given, and he will have abundance, but from him who doesn’t have, even that which he has will be taken away. Throw out the worthless servant into the outer darkness, where there will be weeping and gnashing of teeth.’
Mark 10:17-27
As he was going out into the way, one ran to him, knelt before him, and asked him, “Good Teacher, what shall I do that I may inherit eternal life?” Jesus said to him, “Why do you call me good? No one is good except one—God. You know the commandments: ‘Do not murder,’ ‘Do not commit adultery,’ ‘Do not steal,’ ‘Do not give false testimony,’ ‘Do not defraud,’ ‘Honor your father and mother.’” He answered him, “Teacher, I have observed all these things from my youth.” Jesus looking at him loved him, and said to him, “One thing you lack. Go, sell whatever you have, and give to the poor, and you will have treasure in heaven; and come, follow me.” But his face fell at that saying, and he went away sorrowful, for he was one who had great possessions. Jesus looked around, and said to his disciples, “How difficult it is for those who have riches to enter into the Kingdom of God!” The disciples were amazed at his words. But Jesus answered again, “Children, how hard is it for those who trust in riches to enter into the Kingdom of God! It is easier for a camel to go through a needle’s eye, than for a rich man to enter into the Kingdom of God.” They were even more astonished, saying to him, “Then who can be saved?” Jesus, looking at them, said, “With men it is impossible, but not with God; for with God all things are possible.”
Luke 21:1-4
He looked up and saw the rich people putting their gifts into the treasury. He saw a certain poor widow cast in two small brass coins. He said, “Truly I tell you, this poor widow put in more than all of them, for all of these have put in offerings from their abundance, but she, out of her poverty, put in all the living that she had.”
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 both 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.
Matthew 6:33
But seek first God’s Kingdom and his righteousness, and all these things will be added to you.
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 aren't able to serve God and Mammon.”
ORIGINAL LANGUAGE ANALYSIS
μαμμωνᾶς
Mammon
Definitionriches, material wealth, or the personification of wealth.
οἰκονόμος
Steward
Definitiona manager of a household or estate; one entrusted with administration.
θησαυρός
Treasure
Definitiona place of storage for valuables; accumulated riches, a hoard.
πλοῦτος
Wealth
Definitionriches, abundance, or material possessions.
HISTORICAL CONTEXT
In 1st-century Roman Judea, the economic landscape was characterized by significant disparity. The Roman imperial system, coupled with local Herodian and priestly aristocracies, extracted wealth through various taxes (land tax, poll tax, customs duties, temple tax), often leading to economic hardship for the common people. Poverty was widespread, particularly among farmers and laborers, while a small elite enjoyed considerable wealth. Money, often in the form of Roman and Greek coinage, was essential for transactions, though barter systems still existed in rural areas. The Temple in Jerusalem also functioned as a significant economic hub, engaging in banking and currency exchange, which Jesus notably challenged in his cleansing of the Temple (Matthew 21:12-13). Within this context, Jesus' teachings on wealth, debt, and giving carried profound social and political implications, critiquing prevailing power structures and advocating for a radical reorientation of values towards community and reliance on God.
THEOLOGICAL INSIGHT
Jesus' theological stance on money transcends mere financial advice, embedding it within the broader framework of discipleship and the Kingdom of God. It functions as a litmus test for one's true allegiance, revealing whether one's heart is set on God or on earthly security and power. Money is presented as a tool to be managed responsibly (stewardship), a means to bless others (generosity), and a potential idol to be rejected if it competes with God (Mammon). Ultimately, Jesus teaches that true security and lasting treasure are found not in material accumulation but in a faithful, selfless relationship with God and sacrificial service to humanity, particularly the poor and marginalized.
COMMENTARY SYNTHESIS
Rashi (Jewish)
While Rashi did not comment directly on New Testament passages, his commentary on the Torah often emphasizes the importance of tzedakah (charity) and the proper handling of one's possessions as mandated by divine law. For example, on Deuteronomy 15:7-8 regarding lending to the poor, Rashi stresses the divine commandment to open one's hand generously, reflecting a deep-seated Jewish ethic of communal responsibility for the less fortunate, aligning with Jesus' calls for generosity.
Augustine of Hippo (Christian)
Augustine, in his 'Sermon on the Mount,' reflects on Matthew 6:19-21, stating that Jesus does not forbid owning possessions, but rather forbids making possessions one's treasure. He distinguishes between 'using' earthly things for God's glory and 'enjoying' them as ultimate ends, which he equates to idolatry. The heart's affection determines whether wealth becomes an aid to piety or a hindrance.
Matthew Henry (Christian)
On Matthew 6:24, Matthew Henry comments that 'Mammon' signifies riches, and the point is that one's heart cannot be divided between God and worldly wealth. Serving God requires the whole heart, and covetousness is a form of idolatry. He emphasizes that one's affections will inevitably incline more to one master, making true devotion to both an impossibility.
John Calvin (Christian)
Calvin, in his 'Commentaries on the Synoptic Gospels,' addresses the Parable of the Talents (Matthew 25:14-30), interpreting it as a call for faithful stewardship of all gifts, including material wealth. He stresses that God distributes various endowments to individuals, not for their self-indulgence, but for the common good and the advancement of His Kingdom, and that a reckoning will be required.
Clement of Alexandria (Early Church Father)
In 'Who Is the Rich Man That Shall Be Saved?', Clement addresses the rich young ruler passage (Mark 10:17-27), arguing that Jesus' command to 'sell all that you have' is not a universal literal injunction but a call to divest oneself of the 'passions of the soul' and the sinful attachment to wealth, rather than wealth itself. He emphasized using wealth virtuously for the benefit of others.