Jesus' Teachings on Wealth in Matthew's Gospel
Jesus' teachings on wealth in Matthew's Gospel emphasize the spiritual dangers of material possessions and the importance of prioritizing God's kingdom over worldly riches. Matthew, identified as the apostle Levi, a former tax collector who was likely a man of wealth himself, records these teachings from his unique perspective [4, 5].
A central theme in Matthew is that wealth can be a significant obstacle to spiritual devotion. Jesus warns that "a rich man will enter into the Kingdom of Heaven with difficulty" [2]. This difficulty arises because the pursuit and accumulation of riches can divert individuals from faithful obedience and lead to anxieties that compete with devotion to God [6]. The term "mammon," an Aramaic word for profits or material possessions, is used by Jesus to highlight that money can become a rival god, as God tolerates no rivals [7].
Jesus explicitly links wealth with deceitfulness, stating that the "lure of wealth, particularly in its ability to deceive, appears often in Matthew" [6]. This deceitfulness can lead people away from God's path, as seen in the parable of the sower, where the "cares of the world and the deceitfulness of riches choke the word" [6]. The temporary, uncertain, and unsatisfying nature of riches is also noted, contrasting them with true spiritual wealth [3].
One of the most direct encounters Jesus has regarding wealth is with the rich young ruler. When the man asks what he must do to have eternal life, Jesus instructs him, "If you have a desire to be complete, go, get money for your property, and give it to the poor, and you will have wealth in heaven: and come after me" [1]. This command reveals that the man's possessions had become his "god," violating the first commandment [10]. Jesus' call to sell possessions and give to the poor is not merely about charity but about reordering one's ultimate allegiance [1, 10].
The teachings in Matthew also stress dependence on God for needs rather than on accumulated wealth. Jesus encourages his followers not to worry about material provisions, but to trust God to meet their needs [7]. This perspective is echoed in the broader New Testament, which describes true riches as spiritual, found in Christ, and emphasizes that God gives the power to obtain wealth [3].
The early church and later theologians have interpreted these teachings in various ways. Thomas Aquinas, for instance, argued that Christ's choice to lead a life of poverty was fitting for his mission of preaching, as it allowed him to be free from worldly cares and fully dedicated to his ministry [11]. Puritan commentators like Matthew Henry also emphasized the vanity of worldly wealth when it becomes the source of happiness, warning against covetousness and an inordinate affection for the world's riches [8, 9].
Sources
- Matthew “Matthew 19:21 (BBE) — Jesus said to him, If you have a desire to be complete, go, get money for your property, and give it to the poor, and you will have wealth in heaven: and come after me.”
- Matthew “Jesus said to his disciples, “Most certainly I say to you, a rich man will enter into the Kingdom of Heaven with difficulty. -- Matthew 19:23”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Riches — The true riches -- Eph 3:8; 1Co 1:30; Col 2:3; 1Pe 2:7. God gives -- 1Sa 2:7; Ec 5:19. To God belongs this world's riches -- Hag 2:8. God gives power to obtain -- De 8:18. The blessing of the Lord brings -- Pr 10:22. Give worldly power -- Pr 22:7. Described as Temporary. -- Pr 27:24. Uncertain. -- 1Ti 6:17. Unsatisfying. -- Ec 4:8; 5:10. Corruptible. -- Jas 5:2; 1Pe 1:18. Fleeting. -- Pr 23:5; Re 18:16,17. Deceitful. -- Mt 13:22. Liable to be stolen. -- Mt 6:19. Perishable. -- Jer 48:36. Thick clay. -- Hab 2:6. Often an obstruction to the reception of the go”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Matthew, Gospel according to — The author of this book was beyond a doubt the Matthew, an apostle of our Lord, whose name it bears. He wrote the Gospel of Christ according to his own plans and aims, and from his own point of view, as did also the other "evangelists." As to the time of its composition, there is little in the Gospel itself to indicate. It was evidently written before the destruction of Jerusalem (Matt. 24), and some time after the events it records. The probability is that it was written between the years A.D. 60 and 65. The cast of thought and the for”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Matthew — (gift of Jehovah). (A contraction, as is also Matthias, of Mattathias. His original name was Levi, and his name Matthew was probably adopted as his new apostolic name was a Jew. His father's name was Alphaeus. His home was at Capernaum His business was the collection of dues and customs from persons and goods crossing the Sea of Galilee, or passing along the great Damascus road which ran along the shore between Bethsaida, Julius and Capernaum. Christ called him from this work to he his disciple. He appears to have been a man of wealth, for he made a great fe”
- Matthew (Protestant academic) “Tyndale House on Matthew 13:22: 13:22 Jesus spoke of competing demands in life, (see also 8:18-22). The worries of this life can become so great that they divert one from the path of faithful obedience (see 6:19-34). The lure of wealth, particularly in its ability to deceive, appears often in Matthew (e.g., 4:8-10; 6:24; 13:44-45). God does not desire that his people have wealth as much as that they have faith, obey him, and willingly help those in need (e.g., 19:21; 25:31-46).”
- Matthew (Protestant academic) “Tyndale House on Matthew 6:24: 6:24 The term for money (traditionally mammon) is an Aramaic term for profits or material possessions. Since God tolerates no rivals, Jesus repeatedly warns of the danger of accumulating riches (13:22; 19:16-30; 26:14-16; 27:3-10; 28:11-15), which can be an idol (see Eph 5:5; Col 3:5). We must trust God to meet our needs (Matt 4:3-4; 6:8, 11, 25-34; 7:7-11; 10:9-14; 14:15-21; 15:32-38), and the community of disciples is to be mutually supportive (6:2-4; 10:40-42; 19:21; 23:23-24; 25:31-46; 26:6-13; 27:57-61).”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 12:22: Our Lord Jesus is here inculcating some needful useful lessons upon his disciples, which he had before taught them, and had occasion afterwards to press upon them; for they need to have precept upon precept, and line upon line: "Therefore, because there are so many that are ruined by covetousness, and an inordinate affection to the wealth of this world, I say unto you, my disciples, take heed of it." Thou, O man of God, flee these things, as well as thou, O man of the world, Ti1 6:11. I. He charges them not to afflict themselves with disquieting perplexing cares ab”
- Ecclesiastes (Nonconformist/Puritan) “Matthew Henry on Ecclesiastes 6 (introduction): In this chapter, I. The royal preacher goes on further to show the vanity of worldly wealth, when men place their happiness in it and are eager and inordinate in laying it up. Riches, in the hands of a man that is wise and generous, and good for something, but in the hands of a sordid, sneaking, covetous miser, they are good for nothing. 1. He takes an account of the possessions and enjoyments which such a man may have. He has wealth (Ecc 6:2), he has children to inherit it (Ecc 6:3), and lives long (Ecc 6:3, Ecc 6:6). 2. He describes his folly i”
- Matthew (Protestant academic) “Tyndale House on Matthew 19:21: 19:21-22 By calling the man to go and sell and come, follow me, Jesus revealed that the man had not in fact kept the first of the ten commandments (Exod 20:3). His possessions—his wealth and security—had become his god (see Matt 6:20, 24; 13:44-46).”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Christ's Manner of Life, Art. 3: Article: Whether Christ should have led a life of poverty in this world? I answer that, It was fitting for Christ to lead a life of poverty in this world. First, because this was in keeping with the duty of preaching, for which purpose He says that He came (Mk. 1:38): "Let us go into the neighboring towns and cities, that I may preach there also: for to this purpose am I come." Now in order that the preachers of God's word may be able to give all their time to preaching, they must be wholly free from care ”