What did Jesus teach about money?
BREAKDOWN
Jesus' teachings on money fundamentally reframe its purpose and our relationship to it, moving beyond a mere economic commodity to a profound spiritual litmus test. He consistently taught that one cannot serve both God and wealth, stating in 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." The term 'Mammon' (μαμμωνᾶς, *mammonas*) itself personifies wealth as a rival deity demanding allegiance. Jesus emphasized stewardship, not ownership, of material possessions, as seen in the Parable of the Talents (Matthew 25:14-30), where servants are entrusted with resources and expected to manage them faithfully for the master's gain. This parable underscores accountability and the expectation of wise investment—not solely financial, but in terms of life's opportunities and resources. Furthermore, Jesus frequently warned against the dangers of covetousness and the spiritual snare of accumulating wealth. He told the Rich Young Ruler (Matthew 19:16-22) to sell all he had and give to the poor, revealing how attachment to riches could prevent entry 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" (Matthew 19:24). This hyperbolic statement highlights the extreme difficulty for those whose hearts are fixed on earthly treasures. Generosity, particularly towards the poor and marginalized, was a recurring theme, exemplified by the Widow's Mite (Luke 21:1-4), where Jesus praised a poor widow who gave all she had, contrasting her sacrificial giving with the larger, less significant offerings of the wealthy. Ultimately, Jesus redirected focus from temporal gain to eternal treasures, challenging His followers to store up treasures in heaven rather than on earth (Matthew 6:19-21), thereby prioritizing spiritual realities over material possessions and advocating for a life characterized by radical trust in divine providence.
KEY TERMS
Mammon
A term personifying wealth as a rival deity or master, demanding allegiance.
stewardship
The responsible overseeing and protection of something considered worth caring for and preserving, often referring to material possessions entrusted by God.
covetousness
A strong desire for possessions or wealth belonging to others, often leading to unrighteous actions.
Rich Young Ruler
An unnamed individual in the Gospels who approached Jesus seeking eternal life, but was unwilling to part with his great possessions.
Widow's Mite
A biblical account where Jesus praises a poor widow for her sacrificial offering of two small copper coins, highlighting the value of giving from poverty over giving from abundance.
SCRIPTURE REFERENCES
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 25:14-30
“For it is like a man, who going into another country, called his own servants and delivered to them his goods. To one he gave five talents, to another two, to another one; to each according to his own 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 talents also gained another two. But he who received the one talent 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 had 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 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, more 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.’
Matthew 19:16-22
Behold, one came to him and said, “Good teacher, what good thing shall I do, that I may have eternal life?” He said to him, “Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments.” He said to him, “Which ones?” Jesus said, “You shall not murder.’ ‘You shall not commit adultery.’ ‘You shall not steal.’ ‘You shall not give false testimony.’ ‘Honor your father and your mother.’ And, ‘You shall love your neighbor as yourself.’” The young man said to him, “All these things I have observed from my youth. What still do I lack?” Jesus said to him, “If you want to be perfect, go, sell that which you have, and give to the poor, and you will have treasure in heaven; and come, follow me.” But when the young man heard the saying, he went away sad, for he was one who had great possessions.
Matthew 19:24
Again I tell you, 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.”
Luke 21:1-4
He looked up, and saw the rich people who were putting their gifts into the treasury. He saw a certain poor widow cast in two mites. He said, “Truly I tell you, this poor widow put in more than all of them, for all these put in gifts from their abundance, but she, out of her poverty, put in all the living that she had.”
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.
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.”
Mark 12:17
Jesus responded, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” They marveled greatly at him.
ORIGINAL LANGUAGE ANALYSIS
μαμμωνᾶς
Mammon
DefinitionWealth, money, property, personified as an idol.
οἰκονόμος
Stewardship
DefinitionA manager of a household or estate, an administrator.
θησαυρούς
Treasures
DefinitionA place for safekeeping; a stored up quantity of goods or riches.
HISTORICAL CONTEXT
The economic landscape of 1st-century Judea and Galilee was complex, marked by Roman imperial rule, Hellenistic cultural influences, and traditional Jewish societal structures. Taxation was a significant burden, with Jews paying tribute to Rome (e.g., poll tax, land tax) and supporting the Temple through tithes and offerings. Money in circulation included Roman denarii, Greek drachmas, and Jewish coinage like the shekel and lepton (mite). Poverty was widespread, exacerbated by Roman policies, absentee landlords, and a stratified society. Merchants and tax collectors (like Zacchaeus) could accumulate wealth, often through practices considered exploitative. The Temple in Jerusalem functioned as a major economic center, handling large sums of money from pilgrims and sacrifices. Jewish tradition, while valuing charity (*tzedakah*), also acknowledged wealth as a blessing from God, provided it was used righteously and shared. Jesus' teachings challenged both the Roman emphasis on imperial wealth and power, and aspects of Jewish practice that prioritized ritual over justice or allowed for the oppression of the poor. His parables often drew from this everyday economic reality, making His radical call for detachment from material possessions and devotion to God deeply resonant and often confrontational to His audience.
THEOLOGICAL INSIGHT
Jesus' teachings on money reveal a radical theological principle: true security, value, and life are found not in material accumulation, but in radical devotion to God and selfless love for others. Money is presented as a tool, not a master, and its use is a direct reflection of one's spiritual priorities. The Kingdom of God necessitates a reorientation of values, where generosity, detachment from worldly wealth, and trust in divine provision replace greed and self-reliance, thereby fostering a community focused on eternal rather than temporal riches.
COMMENTARY SYNTHESIS
Rashi (Rabbi Shlomo Yitzchaki) (Jewish)
Though Rashi primarily commented on the Hebrew Bible, the principle of *tzedakah* (righteous giving, charity) and the dangers of greed are deeply embedded in Jewish thought. The Mishnah (Pirkei Avot 2:16) states, 'The more property, the more anxiety.' While not directly on Jesus, the concern over the spiritual perils of wealth resonates. Rashi's general approach often emphasized the importance of ethical conduct and righteousness in the use of resources, aligning with a principle that possessions should serve divine commands, not master the individual.
John Calvin (Christian)
Calvin emphasized that the prohibition against serving 'Mammon' means that our hearts cannot be divided. He saw wealth as a potential idol that draws affection away from God. For Calvin, true faith demands that we consider ourselves stewards, not owners, of all God's gifts, including wealth, and that it must be used for God's glory and the good of our neighbor, particularly the poor.
Matthew Henry (Christian)
Henry notes that Jesus' warnings about wealth are not prohibitions against possessing money, but against the love of it, and against relying on it. He beautifully articulates that the choice to serve God or Mammon is a choice between two competing lords, and that our service to the one dictates our attitude towards the other. The dangers of covetousness and the spiritual impoverishment it brings are central to his interpretation.
Clement of Alexandria (Early Church Father)
In his treatise, 'Who is the Rich Man That Shall Be Saved?', Clement addresses the rich young ruler's encounter with Christ, arguing that Jesus did not command an absolute, literal renunciation of all possessions, but rather a renunciation of the 'passions of the soul' that cling to wealth. He states that it is not wealth itself that is evil, but the improper attachment to it, which can hinder one from entering the Kingdom. The wise use of wealth for charitable purposes is commendable, aligning with God's will.