What did Jesus teach about money?
BREAKDOWN
Jesus’ teachings on money represent a radical reorientation of human priorities, fundamentally challenging the prevailing cultural attitudes of His time and ours. He did not condemn money itself as inherently evil, but rather exposed the profound spiritual danger of loving money, pursuing it as an ultimate good, or allowing it to displace God in one's heart. A central theme is captured in Matthew 6:24, where Jesus 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 cannot serve God and Mammon.” Here, 'Mammon' is personified as a rival deity, symbolizing material wealth and the pursuit of earthly gain. Jesus consistently warned against covetousness and accumulation, as seen in the parable of the rich fool (Luke 12:13-21) and His counsel to the rich young ruler (Matthew 19:16-26), where he challenged the man to sell all his possessions and give to the poor. These narratives underscore the difficulty that wealth often poses for entry into the Kingdom of God, leading Jesus to famously state, "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). Beyond warnings, Jesus also provided positive commands regarding money. He advocated for a profound trust in God for provision, urging His followers not to be anxious about material needs but to “seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well” (Matthew 6:33). He commended radical generosity, as exemplified by the widow's mite (Mark 12:41-44), where a poor widow gave all she had, contrasting her sacrificial giving with the larger but less meaningful contributions of the wealthy. Furthermore, Jesus taught about stewardship, implying that all possessions are ultimately God’s, and we are entrusted with them to manage wisely and for His purposes (Luke 16:1-13). This perspective transforms wealth from a personal entitlement into a sacred trust, to be used for justice, charity, and the advancement of God's Kingdom on earth. The implication is clear: true security and lasting treasure are found not in accumulating earthly riches, but in investing in eternal values and serving God and neighbor with our resources.
KEY TERMS
Mammon
An Aramaic word personifying material wealth or earthly riches, often presented by Jesus as a rival master to God.
covetousness
An inordinate desire for wealth or possessions, often leading to greed and spiritual distraction.
stewardship
The theological concept that all possessions are ultimately God’s, and humans are entrusted to manage them responsibly for His purposes and the good of others.
Kingdom of God
The spiritual reign and rule of God, central to Jesus' teachings, which prioritizes divine will and eternal values over earthly concerns.
rich young ruler
A figure in the Gospels who sought eternal life but was unwilling to part with his great wealth to follow Jesus, illustrating the spiritual danger of material attachment.
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 12:13-21
One of the multitude said to him, “Teacher, tell my brother to divide the inheritance with me.” But he said to him, “Man, who made me a judge or an arbitrator over you?” 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.” 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.”
Matthew 19:16-26
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 sorrowful, for he was one who had great possessions. Jesus said to his disciples, “Most certainly I say to you, it will be hard for a rich man to enter into the Kingdom of Heaven. 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.” When the disciples heard it, they were exceedingly astonished, saying, “Who then can be saved?” Looking at them, Jesus said, “With men this is impossible, but with God all things are possible.”
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.
Matthew 6:33
But seek first God’s Kingdom, and his righteousness; and all these things will be given to you as well.
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 throwing money 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.”
Luke 16:1-13
He also said to his disciples, “There was a certain rich man who had a manager. An accusation was brought to him that this man was wasting his possessions. He called him, and said to him, ‘What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.’ The manager said within himself, ‘What will I do, since my lord is taking away the management position from me? I don’t have strength to dig. I am ashamed to beg. I know what I will do, so that when I am removed from management, they may receive me into their houses.’ Calling each one of his lord’s debtors to him, he said to the first, ‘How much do you owe to my lord?’ He said, ‘One hundred measures of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ Then he said to another, ‘How much do you owe?’ He said, ‘One hundred measures of wheat.’ He said to him, ‘Take your bill, and write eighty.’ His lord commended the unrighteous manager because he had done wisely, for the children of this world are in their own generation wiser than the children of light. I tell you, make friends for yourselves by means of unrighteous mammon, so that when it fails, they may receive you into the eternal tents. He who is faithful in a very little is faithful also in much. He who is unrighteous in a very little is also unrighteous in much. If therefore you have not been faithful in the unrighteous mammon, who will entrust to you the true riches? If you have not been faithful in that which is another’s, who will give you that which is your own? 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 cannot serve God and Mammon.”
ORIGINAL LANGUAGE ANALYSIS
μαμμωνᾶς
Mammon
DefinitionAramaic word for wealth or property, personified as a false god.
πλεονεξία
Covetousness
DefinitionGreed, avarice, the desire to have more; an insatiable desire for gain.
πλοῦτος
Riches
DefinitionWealth, abundance, riches.
HISTORICAL CONTEXT
The economic landscape of 1st-century Roman Judea was marked by stark disparities. The Roman Empire imposed heavy taxation, including tribute taxes, poll taxes, and customs duties, which often led to widespread poverty among the common people. Wealth was concentrated in the hands of a few, primarily the Roman elite, the Herodian ruling class, and the priestly aristocracy in Jerusalem, who benefited from Temple taxes and land ownership. Currency included Roman denarii, Greek drachmas, and local Jewish coins, with various money changers facilitating exchanges, particularly at the Temple. Against this backdrop, Jesus' teachings directly addressed the exploitation, economic injustice, and the human tendency towards materialism. His parables often drew from this societal reality, contrasting the lives of the wealthy with those of the poor, and challenging both the oppressors and those who harbored covetous desires. The societal pressure to accumulate wealth for security was immense, making Jesus' call to trust God for daily provision and to share generously particularly counter-cultural and revolutionary.
THEOLOGICAL INSIGHT
Jesus' teachings on money are fundamentally about discipleship and the Kingdom of God. They call for a radical reorientation of priorities, challenging earthly security and self-sufficiency in favor of absolute trust in God and generous service to others, viewing all possessions as stewardship rather than personal entitlement. This worldview prioritizes eternal treasure over temporal wealth, fostering a community built on sharing and divine provision.
COMMENTARY SYNTHESIS
Rashi (Jewish Tradition) (Jewish)
While Rashi's commentaries focus on the Hebrew Bible, the rabbinic tradition, which informs his work, emphasizes the concept of *tzedakah* (righteous giving) as a core religious duty. Wealth is often viewed as a blessing from God, but with a corresponding obligation to use it justly, support the poor, and not hoard it. Proverbs 11:24 states, 'There is one who scatters, and increases yet more. There is one who withholds more than is appropriate, but it leads to poverty,' echoing a principle of generous distribution that prefigures Jesus' emphasis on giving.
John Chrysostom (Christian (Early Church Father))
Chrysostom, known for his fiery denunciations of avarice, frequently preached that 'the love of money is the root of all evils.' He passionately exhorted the wealthy to give to the poor, arguing that hoarding wealth was akin to robbing one's neighbor and that true riches lay in heavenly treasures acquired through charity. He saw wealth as a test and an opportunity for virtue, not an end in itself.
John Calvin (Christian (Reformation))
Calvin emphasized the doctrine of stewardship, asserting that all earthly possessions are gifts from God, not ends in themselves, but means to serve Him and our neighbors. He taught that believers should not be covetous of wealth but should use their resources diligently and charitably, recognizing that they are merely managers of God's property, accountable for its proper use.
The Didache (Christian (Early Church))
This early Christian manual (late 1st/early 2nd century AD) reflects the communal economic practices of the early church, stating: 'You shall not hesitate to give, and when you give, do not grumble, for you know who is the good giver of the reward.' It encourages sharing resources within the community and supporting those in need, echoing Jesus' call to radical generosity and trust.
Augustine of Hippo (Christian (Early Church Father))
Augustine extensively discussed the dangers of earthly attachments, including the love of money, which he considered a form of idolatry. He taught that true happiness and peace come from loving God alone and using temporal goods according to divine will, always with an eye toward eternal life. He saw wealth as a potential snare that could distract the soul from its ultimate good.