What did Jesus teach about money?
BREAKDOWN
Jesus' teachings on money present a radical reorientation of values, fundamentally challenging the prevailing attitudes towards wealth in both ancient and modern societies. His instruction consistently emphasized stewardship, generosity, and prioritizing the Kingdom of God over material possessions. One of the most direct admonitions comes in Matthew 6:24, stating, "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, underscoring that devotion to wealth is incompatible with devotion to God. This does not necessarily condemn wealth itself, but rather the pursuit and love of it as an ultimate end. Jesus frequently warned against covetousness, defining a person's life not by the abundance of his possessions, as seen in the parable of the Rich Fool (Luke 12:15-21), where he says, "Watch out! Beware of all covetousness, for a man's life doesn't consist of the abundance of the things which he possesses." The danger lies in allowing material wealth to distract from eternal realities and moral obligations. Furthermore, Jesus taught that money should be used for righteous purposes and generosity. The parable of the dishonest steward (Luke 16:1-13) concludes with the surprising instruction to "make friends for yourselves by means of the unrighteous mammon, so that when it fails, they may receive you into the eternal dwellings." This suggests using earthly resources, even if tainted by an 'unrighteous' system, to benefit others and secure spiritual rather than material rewards. His encounter with the rich young ruler (Mark 10:17-27) vividly illustrates the difficulty for those who cling to their wealth to enter the Kingdom of God, culminating in the statement, "It is easier for a camel to go through a needle's eye, than for a rich man to enter into God's Kingdom." This was not a universal command to sell all possessions, but a specific challenge to one whose wealth had become an idol. Ultimately, Jesus' teachings reposition money from an object of ultimate desire to a tool for service, testing loyalty, and facilitating generosity, always subservient to the love of God and neighbor.
KEY TERMS
mammon
A term of Aramaic origin referring to material wealth, often personified as a false god or rival master to God.
stewardship
The concept of managing resources that belong to another, implying responsibility and accountability for their proper use.
covetousness
An inordinate, often wrongful, desire for possessions or wealth belonging to others.
Kingdom of God
The sovereign reign of God, both in the hearts of believers and in the future consummation of His rule over all creation.
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 12:15-21
He said to them, “Watch out! Beware of 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 fruits?’ 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 16:1-13
He also said to the disciples, “There was a certain rich man who had a steward. 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 account of your stewardship, for you can no longer be steward.’ The steward said within himself, ‘What will I do, seeing that my lord is taking away the stewardship 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 the stewardship, 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 barrels 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 steward because he had done skillfully, 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 the unrighteous mammon, so that when it fails, they may receive you into the eternal dwellings. 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.”
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 said to 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 grieved, 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 God’s Kingdom!” 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 God’s Kingdom! It is easier for a camel to go through a needle’s eye, than for a rich man to enter into God’s Kingdom.” 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.”
1 Timothy 6:10
For the love of money is a root of all kinds of evil. Some have been led astray from the faith by their greed, and have pierced themselves through with many sorrows.
ORIGINAL LANGUAGE ANALYSIS
μαμωνᾷ
mammon
Definitionriches, material wealth, or possessions
πλεονεξία
covetousness
Definitiongreed, avarice, desire for more, especially for what belongs to others
οἰκονόμος
steward
Definitiona manager of a household or affairs, a household administrator
πλοῦτος
riches
Definitionwealth, abundance of outward possessions
HISTORICAL CONTEXT
The economic landscape of 1st-century Judea and Galilee was characterized by significant social stratification, Roman occupation, and a temple-centric economy. Roman taxation was heavy, including tribute taxes, customs duties, and tolls, often collected by 'publicans' (tax collectors) who were despised for their collaboration with the occupiers and their propensity for extortion. This system created widespread poverty among the agrarian population, while a small elite, including aristocratic priests, wealthy landowners, and merchants, accumulated significant wealth. The Temple in Jerusalem also functioned as a major economic institution, handling vast sums through offerings, sacrifices, and banking activities. Within this context, Jesus' teachings on money were particularly subversive. His calls for detachment from wealth, generosity to the poor, and condemnation of covetousness directly challenged the prevailing values and the oppressive economic structures. His pronouncements would have resonated deeply with the marginalized and impoverished, while posing a direct threat to the status quo maintained by the wealthy and powerful, including Roman collaborators and religious elites who benefited from the existing system.
THEOLOGICAL INSIGHT
Jesus' theology of money is inextricably linked to His overarching message of the Kingdom of God. He teaches that material wealth, 'mammon,' poses a significant spiritual danger because it can usurp God's rightful place as the supreme object of human allegiance. The Kingdom demands singular devotion, and earthly possessions, rather than being inherently evil, become problematic when they become ends in themselves or hinder obedience to God's will. True treasure, Jesus explains, is laid up in heaven (Matthew 6:19-21), emphasizing an eternal perspective that devalues transient earthly gains. This perspective calls for radical generosity, not as an optional act of charity, but as an essential expression of love for God and neighbor, and a demonstration of one's allegiance to the divine economy over worldly accumulation. Stewardship, therefore, is not merely managing resources efficiently, but managing them in a way that aligns with God's purposes, contributing to justice, compassion, and the spread of the Kingdom.
COMMENTARY SYNTHESIS
Rashi (Jewish)
Though Rashi primarily commented on the Hebrew Bible, his interpretations often emphasize the importance of tzedakah (righteous giving) and the dangers of materialism as seen in the Torah's laws regarding lending, usury, and caring for the poor. He would underscore that true blessing comes from living righteously and sharing one's bounty, rather than hoarding.
Augustine of Hippo (Christian)
Augustine distinguished between 'enjoying' (fruor) and 'using' (utor). He taught that God is to be enjoyed for His own sake, while material things are to be used as a means to reach God and serve others, not enjoyed as ultimate ends. When one enjoys material wealth, it becomes an idol and leads to spiritual bondage.
Matthew Henry (Christian)
Henry emphasizes that the danger is not in having money, but in the love of it, which competes with the love of God. He expounds on Jesus' teaching in Matthew 6:24, explaining that serving 'mammon' means making wealth one's chief pursuit, trust, and comfort, which is irreconcilable with serving God who demands exclusive devotion.
Clement of Alexandria (Early Church Father)
In his work 'Who is the Rich Man That Shall Be Saved?', Clement argued that Jesus did not command the rich to literally throw away their possessions, but to strip themselves of the 'passions of the soul'—greed, pride, and attachment to wealth. He believed that the rich could be saved if they used their wealth charitably and maintained a spiritual detachment from it, recognizing it as God's gift to be managed responsibly.