What did Jesus teach about money?
BREAKDOWN
Jesus' teachings on money are multifaceted, consistently emphasizing spiritual priorities over material accumulation and warning against the dangers of greed and materialism. He did not condemn wealth itself but rather the love of money and the hoarding of resources that could be used to serve God and others. A central theme is found in his declaration 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 cannot serve God and Mammon." Here, 'Mammon' represents material wealth personified as an opposing force to God, signifying that allegiance to worldly possessions ultimately detracts from devotion to the Creator. Jesus taught stewardship, encouraging followers to use their resources for God's kingdom and the well-being of the poor, as illustrated in the parable of the rich man and Lazarus (Luke 16:19-31), which condemns indifference to the suffering of others, and the parable of the talents (Matthew 25:14-30), which advocates for faithful management of entrusted resources. He also frequently encouraged generosity and giving, as seen in the story of the poor widow who gave all she had (Mark 12:41-44) and his instruction to the rich young ruler to sell his possessions and give to the poor (Matthew 19:16-22). This radical call highlighted the obstacle wealth could pose to entering the Kingdom of God, stating, "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 saying, while not an absolute condemnation of the rich, underscores the profound difficulty for those whose hearts are bound to their possessions to truly prioritize God.
KEY TERMS
Mammon
Material wealth personified as an opposing force to God, signifying that allegiance to worldly possessions ultimately detracts from devotion to the Creator.
stewardship
The responsible overseeing and protection of something considered worth caring for and preserving, often referring to God's resources entrusted to humans.
parable of the rich man and Lazarus
A story told by Jesus illustrating the consequences of indifference to the suffering of the poor and the ultimate reversal of fortunes in the afterlife.
parable of the talents
A story by Jesus about servants entrusted with varying amounts of money, teaching about faithful management and accountability of resources given by God.
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 cannot serve God and Mammon.
Luke 16:19-31
“Now there was a certain rich man, and he was clothed in purple and fine linen, feasting sumptuously every day. A certain beggar named Lazarus was laid at his gate, full of sores, and desiring to be fed with the crumbs that fell from the rich man’s table. Yes, even the dogs came and licked his sores. It happened that the beggar died, and that he was carried away by the angels to Abraham’s bosom. The rich man also died, and was buried. In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus in his bosom. He cried and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am in anguish in this flame.’ But Abraham said, ‘Son, remember that you in your lifetime received your good things, and Lazarus in like manner evil things. But now here he is comforted, and you are in anguish. Besides all this, between us and you there is a great gulf fixed, that those who want to come from here to you are not able, and that no one may cross over from there to us.’ He said, ‘I beg you therefore, father, that you would send him to my father’s house; for I have five brothers, that he may testify to them, so that they won’t also come into this place of torment.’ But Abraham said to him, ‘They have Moses and the Prophets. Let them listen to them.’ He said, ‘No, father Abraham, but if one goes to them from the dead, they will repent.’ He said to him, ‘If they don’t listen to Moses and the Prophets, neither will they be persuaded if one rises from the dead.’ ”
Matthew 25:14-30
“For it is like a man, who was going into another country, called his own servants, and entrusted his goods to them. 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 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 settled 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 who had received the one talent also came and said, ‘Lord, I knew you that you are a harsh 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 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.”
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 what 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.
ORIGINAL LANGUAGE ANALYSIS
Μαμμωνᾷ
Mammon
Definitionriches, material possessions; personified as a false god.
πλοῦτος
Ploutos
Definitionriches, wealth, abundance.
φιλαργυρία
Philargyria
Definitionlove of money, avarice, greed.
HISTORICAL CONTEXT
During the time of Jesus, the region of Judea and Galilee was under Roman occupation, which significantly impacted the economic landscape. Roman taxation was heavy, including tribute taxes, customs duties, and tolls, often collected by tax collectors (publicans) who were frequently despised for their perceived collaboration with the occupiers and their own corrupt practices of over-taxation. The Temple in Jerusalem also collected its own tax (the half-shekel), which was a significant religious obligation. Society was highly stratified, with a small wealthy elite (including Roman officials, Herodian aristocracy, and some wealthy Jewish families, often landholders or merchants) and a large impoverished population. Poverty was widespread, exacerbated by famine, debt, and Roman economic policies. The absence of a robust social safety net meant that the poor were largely dependent on family, community charity, or begging. Jesus' teachings on money, therefore, resonated deeply within a context of economic disparity and social tension, challenging both the oppressive systems and the self-serving attitudes of individuals by advocating for a radical reorientation of values towards God and neighbor, particularly the vulnerable.
THEOLOGICAL INSIGHT
Jesus' teachings on money underscore a fundamental theological principle: God's sovereignty over all aspects of life, including material possessions. True discipleship necessitates a radical reordering of priorities, where the pursuit of the Kingdom of God and His righteousness supersedes the accumulation of worldly wealth. Money is not inherently evil, but it is a powerful tool and a potential idol that can divert one's heart and allegiance from God. Stewardship of resources, generosity towards the poor, and trust in divine provision are therefore expressions of faith and devotion to God, recognizing that all we possess ultimately belongs to Him.
COMMENTARY SYNTHESIS
Rashi (Jewish)
While Rashi's commentaries primarily focus on the Hebrew Bible, the rabbinic tradition from which he draws views charity (tzedakah) and the proper use of wealth as core commandments. The concept of 'Mammon' as an opposing force resonates with the warnings against idolatry and the pursuit of false gods found throughout the Torah, where devotion to God must be singular and uncompromising. Wealth, within this tradition, is seen as a blessing from God, but one that comes with stringent obligations to support the poor and maintain justice.
John Calvin (Christian)
Calvin emphasized that Jesus' teachings did not advocate for absolute poverty but rather the detachment of the heart from riches. He argued that the danger lies in the *love* of money, which ensnares the soul and prevents true service to God. For Calvin, wealth is a trust from God, and those who possess it are stewards responsible for using it for God's glory, the common good, and particularly for alleviating poverty, not for self-indulgence.
Matthew Henry (Christian)
Henry's commentary on Jesus' teachings regarding Mammon highlights the impossibility of divided loyalties. He explains that 'Mammon' is not merely money itself, but 'riches that are trusted in, and set the heart upon.' He stresses that true service to God demands the whole heart and that devotion to worldly gain inherently diminishes one's capacity to love and obey God.
Clement of Alexandria (Early Church Father)
In 'Who is the Rich Man That Shall Be Saved?', Clement of Alexandria provides an early Christian interpretation of Jesus' words to the rich young ruler. He clarifies that Jesus did not literally command all rich individuals to abandon their possessions but to cast off the 'passions of the soul' that cling to wealth, such as avarice and pride. He argued that wealth could be used for good through acts of charity and philanthropy, thereby serving God.