Sermon Transcript
Reader's Version
Wealth & Warnings: What the Bible Really Says About MoneySermon by Gene SimcoReader’s Version
I heard a story about a man who loved money so much that he had his lawyer draft a clause in his will stating that he wanted to be buried with it. He made his family promise that every penny would go with him to the grave.
Well, when the man finally passed away, a friend serving as a pallbearer noticed something odd—the casket was unusually light. Considering that not only the man’s body but also all his money was supposed to be in it, this seemed strange. Curious, the friend whispered to someone, "What happened to all his money?"
The response? "The lawyer wrote him a check."
Last chapter, we talked about marriage and the balance needed in relationships. Today, we’ll tackle what’s often the number one or two cause of marital problems: money.
We’re going to explore what the Bible says about money—not as a program or formula, but as a matter of the heart. You’ll notice that Jesus never gives us a one-size-fits-all approach to wealth. Instead, He addresses each person individually, exposing the unique heart issues that money reveals.
Last chapter, we also looked at Solomon. Here was a man blessed with unmatched wisdom, yet his many wives and immense wealth led him astray. Solomon broke every commandment God gave for kings: "The king must not build up a large stable of horses for himself... must not take many wives, or they will turn his heart away from the Lord. And he must not accumulate large amounts of wealth in silver and gold for himself" (Deuteronomy 17:16-17).
Yet Solomon did all three. His actions are recorded in 1 Kings 11:1-4: "Now King Solomon loved many foreign women besides Pharaoh’s daughter. He married women from Moab, Ammon, Edom, Sidon, and from among the Hittites. The Lord had clearly instructed the people of Israel, ‘You must not marry them, because they will turn your hearts to their gods.’ Yet Solomon insisted on loving them anyway. He had 700 wives of royal birth and 300 concubines. And in fact, they did turn his heart away from the Lord. In Solomon’s old age, they turned his heart to worship other gods instead of being completely faithful to the Lord his God, as his father, David, had been."
Solomon’s wives led him to idolatry, and his hoarding of wealth became a spiritual snare. It’s a tragic irony—this man who started out so devoted to God fell because he ignored God’s commands for balance.
But here’s what’s remarkable: Jesus later flips this script entirely. While Solomon’s wealth led to destruction, Jesus redefines true riches. We’ll see that He doesn’t shy away from talking about money—He just approaches it differently, focusing not on the amount but on the condition of the heart.
Solomon had a lot of money too. If we read through 1 Kings 10 and 11, it becomes clear that Solomon was richer than any other king on earth. Let’s look at some key highlights:
"Each year Solomon received about 25 tons of gold. This did not include the additional revenue he received from merchants and traders, all the kings of Arabia, and the governors of the land. King Solomon made 200 large shields of hammered gold, each weighing more than fifteen pounds. He also made 300 smaller shields of hammered gold, each weighing nearly four pounds. The king placed these shields in the Palace of the Forest of Lebanon. The throne had six steps, and a rounded back. There were armrests on both sides of the seat, and the figure of a lion stood on each side of the throne. There were also twelve other lions, one standing on each end of the six steps. No other throne in all the world could be compared with it. All of King Solomon’s drinking cups were solid gold, as were all the utensils in the Palace of the Forest of Lebanon. They were not made of silver, for silver was considered worthless in Solomon’s day." (1 Kings 10:14-21)
Solomon’s wealth was beyond comprehension—so much so that silver was considered worthless. He had 1,400 chariots and 12,000 horses, with imported goods arriving regularly on fleets of ships. His throne was unmatched, his gold was abundant, and his fame spread far and wide.
But, in 1 Kings 11, we see the other side of Solomon’s riches. His many wives—700 of royal birth and 300 concubines—led him astray. The very thing God had warned against in Deuteronomy 17:17, Solomon ignored: "The king must not take many wives for himself, because they will turn his heart away from the Lord."
"In Solomon’s old age, they turned his heart to worship other gods instead of being completely faithful to the Lord his God, as his father, David, had been. Solomon worshiped Ashtoreth, the goddess of the Sidonians, and Molech, the detestable god of the Ammonites." (1 Kings 11:4-5)
Despite all his wealth and wisdom, Solomon learned a hard lesson. Reflecting on his life, he writes in Ecclesiastes 5:10, "Those who love money will never have enough. How meaningless to think that wealth brings true happiness!"
In another passage from Ecclesiastes, he confesses the futility of chasing riches:
"I said to myself, ‘Come on, let’s try pleasure. Let’s look for the good things in life.’ But I found that this, too, was meaningless... I also tried to find meaning by building huge homes for myself and by planting beautiful vineyards. I made gardens and parks, filling them with all kinds of fruit trees. I collected great sums of silver and gold, the treasure of many kings and provinces... But as I looked at everything I had worked so hard to accomplish, it was all so meaningless—like chasing the wind. There was nothing really worthwhile anywhere." (Ecclesiastes 2:1, 4-6, 8, 11)
In the last chapter, we saw the contrast between Jesus and Solomon. Solomon, with his 700 wives and 300 concubines, accumulated immense wealth and power, yet his heart turned away from God. Jesus, on the other hand, had no earthly riches, no palaces, and no wives, yet He embodied perfect wisdom and faithfulness to God. Where Solomon's story is one of indulgence and eventual idolatry, Jesus’ life points us toward simplicity, trust, and eternal treasures.
Now, let’s look at what Jesus says about money, beginning with His words in Matthew 6, starting at verse 28:
Matthew 6:28 “And why worry about your clothing? Look at the lilies of the field and how they grow. They don’t work or make their clothing, 29 yet Solomon in all his glory was not dressed as beautifully as they are. 30 And if God cares so wonderfully for wildflowers that are here today and thrown into the fire tomorrow, he will certainly care for you. Why do you have so little faith?
Jesus contrasts the fleeting splendor of Solomon with the enduring beauty of God’s provision. He tells us to stop worrying about material needs and to focus instead on God’s kingdom. Where Solomon hoarded treasures and sought security in wealth, Jesus points to the lilies of the field—simple, beautiful, and fully provided for by God.
This passage shows us that Jesus’ teachings on money aren’t about programs or formulas; they’re about trust. He invites us to shift our priorities away from hoarding wealth and toward seeking His kingdom. Jesus redefines security—not as something we build for ourselves, but as something we receive when we place our faith in Him.
Let’s continue to see how Jesus addresses the topic of money throughout His ministry. Each encounter, as we’ll see, speaks uniquely to the heart of the individual. For some, money reveals greed. For others, it exposes fear or a lack of trust. But in every case, Jesus calls His followers to a higher perspective, one rooted in faith and eternal priorities.
Let’s look at what Jesus says about money, starting at the very beginning of the same sermon we just referenced in Matthew 6:28. This section is part of the Sermon on the Mount, where Jesus repeatedly raises the standard of righteousness with His famous “But I say to you” statements. These teachings don’t discard the Law of Moses; instead, they amplify it, bringing the heart and spirit of the law into sharper focus.
For instance, in Matthew 5:38, Jesus begins by quoting the Mosaic Law:
"You have heard the law that says, ‘The punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth.’"
This was a principle of justice, ensuring that punishment was proportional to the offense. But then Jesus elevates the teaching with one of His “But I say to you” statements:
Matthew 5:38 “You have heard the law that says the punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth.’ 39 But I say, do not resist an evil person! If someone slaps you on the right cheek, offer the other cheek also. 40 If you are sued in court and your shirt is taken from you, give your coat, too. 41 If a soldier demands that you carry his gear for a mile, carry it two miles. 42 Give to those who ask, and don’t turn away from those who want to borrow.
Notice how this teaching transforms our understanding of justice. Jesus takes what was once about fairness and raises it to a call for radical generosity and selflessness. The instruction to “give to those who ask” directly ties into our conversation about money. Jesus challenges us to hold our possessions lightly and to prioritize the needs of others over our own sense of fairness or entitlement.
Where the law allows for balance and restitution, Jesus calls us to go beyond that, to a life of grace and sacrifice. This sets the tone for how He continues to address wealth, possessions, and generosity throughout His ministry.
As we go further into His teachings, we’ll see that Jesus doesn’t just challenge our external actions—He gets to the heart of the matter, exposing our attachments and calling us to trust in God’s provision. Let’s keep going and explore more of His encounters with money and how He speaks uniquely to each situation.
We see a very big perspective shift here. Jesus is teaching us not to match an eye for an eye, but to respond with radical generosity. If someone sues you and takes something valuable, Jesus says to give them something else too. It’s a complete reversal of the world’s way of thinking about justice and possessions.
We’ve talked about 1 Corinthians 6 in the past, where Paul discusses lawsuits among believers. At the beginning of the chapter, Paul makes a similar point, reflecting Jesus’ teaching and this dramatic perspective shift on the topic of money. Paul essentially says, "Why not just accept the injustice and leave it at that?" This reflects the same heart Jesus expresses in the Sermon on the Mount—a call to release our grip on material possessions and trust God with the outcome.
This is something it took Solomon a lifetime to learn. His wealth, his wisdom, and his indulgence in every worldly desire ultimately left him writing words of regret in Ecclesiastes: "Those who love money will never have enough. How meaningless to think that wealth brings true happiness!" (Ecclesiastes 5:10).
If we go back to what Jesus said in the same sermon about Solomon after the Lord’s Prayer and a warning, we find Matthew 6:19-21:
Matthew 6:19 “Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal. 20 Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal. 21 Wherever your treasure is, there the desires of your heart will also be. 22 “Your eye is like a lamp that provides light for your body. When your eye is healthy, your whole body is filled with light. 23 But when your eye is unhealthy, your whole body is filled with darkness. And if the light you think you have is actually darkness, how deep that darkness is! 24 “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve God and be enslaved to money.
Here, Jesus shows us the true value of wealth—not as something to hoard, but as something to use for God’s kingdom. He warns us not to tie our hearts to earthly treasures that will fade away but to invest in eternal rewards that will never be lost. Solomon eventually came to understand this, but Jesus teaches it upfront, giving us the opportunity to reset our priorities before we waste our lives chasing what doesn’t last.
Jesus calls us to focus on eternal treasures, exposing where our hearts truly lie. There are some key points in His teaching that stand out here. He reminds us that when we store up treasures here on Earth, they are vulnerable—thieves can steal them, and moths and rust can destroy them. But Jesus tells us to store our treasures in heaven instead. He reiterates this truth: "Wherever your treasure is, there the desires of your heart will also be." (Matthew 6:21)
Then Jesus takes it further, saying: "No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve both God and money." (Matthew 6:24)
This is a significant statement. Paul often refers to himself in his letters as a slave of Christ Jesus—a term that speaks to a permanent commitment and singular devotion. You cannot be a slave to both God and money because they demand competing loyalties. Money seeks to control us, while God calls us to surrender and trust Him completely.
Continuing in Matthew, we come to an interesting exchange about the temple tax in Matthew 17:24-27. Jesus tells Peter to catch a fish, which miraculously has a coin in its mouth to pay the tax. This moment shows Jesus' sovereignty over all creation while also teaching submission to earthly authorities without being enslaved to material concerns.
Later, in Matthew 19, we see Jesus addressing different heart issues surrounding wealth. After blessing the children—those who are most vulnerable and harmed by societal failures like divorce—He has a profound encounter with the rich young ruler. This begins in Matthew 19:16:
Matthew 19:16 Someone came to Jesus with this question: “Teacher, what good deed must I do to have eternal life?” 17 “Why ask me about what is good?” Jesus replied. “There is only One who is good. But to answer your question—if you want to receive eternal life, keep the commandments.” 18 “Which ones?” the man asked. And Jesus replied: “‘You must not murder. You must not commit adultery. You must not steal. You must not testify falsely. 19 Honor your father and mother. Love your neighbor as yourself.’” 20 “I’ve obeyed all these commandments,” the young man replied. “What else must I do?” 21 Jesus told him, “If you want to be perfect, go and sell all your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.” 22 But when the young man heard this, he went away sad, for he had many possessions.
Here, Jesus pinpoints the young man’s real issue—his heart is tied to his wealth. Although he followed the letter of the law, his treasure, and therefore his heart, was in his possessions, not in God. Jesus doesn’t tell everyone to sell all they have, but for this man, wealth was the obstacle preventing him from fully committing to God.
This encounter ties back to Jesus’ teaching in the Sermon on the Mount. If your heart is tied to money, it becomes your master. But if your heart is tied to God, then your treasure will reflect His priorities, and your life will be aligned with His eternal purposes.
The young rich man couldn’t give up his wealth because it revealed his idol: money. Jesus’ command to him to sell all his possessions exposed the deeper issue—his heart was tied to his wealth, not to God. This is a crucial moment because it shows how Jesus customizes His teachings about money based on the person He’s addressing. While there are general principles, such as not loving money and trusting in God’s provision, Jesus calls this man specifically to give everything away because that’s what was holding him back spiritually.
We’ll come back to this idea in a bit, but for now, let’s contrast it with another account in Luke 19, where we see a very different approach to wealth and generosity. This is the story of Zacchaeus, a tax collector whose encounter with Jesus shows a transformation that looks quite different from the rich young man’s story.
Here’s the text from Luke 19:1-10:
Luke 19:1 Jesus entered Jericho and made his way through the town. 2 There was a man there named Zacchaeus. He was the chief tax collector in the region, and he had become very rich. 3 He tried to get a look at Jesus, but he was too short to see over the crowd. 4 So he ran ahead and climbed a sycamore-fig tree beside the road, for Jesus was going to pass that way. 5 When Jesus came by, he looked up at Zacchaeus and called him by name. “Zacchaeus!” he said. “Quick, come down! I must be a guest in your home today.” 6 Zacchaeus quickly climbed down and took Jesus to his house in great excitement and joy. 7 But the people were displeased. “He has gone to be the guest of a notorious sinner,” they grumbled. 8 Meanwhile, Zacchaeus stood before the Lord and said, “I will give half my wealth to the poor, Lord, and if I have cheated people on their taxes, I will give them back four times as much!” 9 Jesus responded, “Salvation has come to this home today, for this man has shown himself to be a true son of Abraham. 10 For the Son of Man came to seek and save those who are lost.”
Unlike the rich young man, Zacchaeus wasn’t told to give away everything. Instead, his immediate and voluntary response to Jesus’ presence was to commit to radical generosity and restitution. This shows that Zacchaeus’ heart had already been transformed by encountering Jesus. He didn’t need to be commanded to give—it was a natural response to the grace he received.
This contrast highlights the personalized nature of Jesus’ teachings. To the rich young man, wealth was a barrier to discipleship. For Zacchaeus, wealth became a tool for repentance and generosity. Both stories emphasize the same principle: money should never hold mastery over our hearts. Instead, it should be submitted to God’s purposes.
We’ll explore how this theme develops further as we look at additional teachings and parables where Jesus addresses money in ways tailored to each person’s heart condition.
By looking at the full counsel of God’s Word, we can see a striking contrast between the way Jesus addressed the young rich man and Zacchaeus. The young rich man’s problem was clearly the idolatry of money, so Jesus told him to sell everything as a way to expose his heart. In Zacchaeus’ case, however, we see a very different response. Zacchaeus voluntarily offered to give away half of his wealth and repay anyone he had cheated four times over.
Jesus didn’t tell Zacchaeus to sell everything, which is fascinating. Zacchaeus initiated this act of generosity, showing that perhaps money wasn’t his ultimate hang-up—it wasn’t his idol. Instead, his willingness to give reflected genuine repentance and a heart transformed by his encounter with Jesus.
But for another person, the issue of wealth was deeply rooted. If we turn to the parable of the rich fool in Luke, we find a different story. In this case, Jesus is approached by a man who wants Him to settle a family inheritance dispute. Here’s how it begins in Luke 12:13-15:
"Then someone called from the crowd, 'Teacher, please tell my brother to divide our father’s estate with me.' Jesus replied, 'Friend, who made me a judge over you to decide such things as that?' Then He said, 'Beware! Guard against every kind of greed. Life is not measured by how much you own.'”
Rather than stepping into the dispute, Jesus addresses the heart issue driving the request: greed. He uses this moment to warn against the dangers of finding identity and security in possessions.
Jesus then tells the parable in Luke 12:16-21:
Luke 12:16 Then he told them a story: “A rich man had a fertile farm that produced fine crops. 17 He said to himself, ‘What should I do? I don’t have room for all my crops.’ 18 Then he said, ‘I know! I’ll tear down my barns and build bigger ones. Then I’ll have room enough to store all my wheat and other goods. 19 And I’ll sit back and say to myself, “My friend, you have enough stored away for years to come. Now take it easy! Eat, drink, and be merry!”’ 20 “But God said to him, ‘You fool! You will die this very night. Then who will get everything you worked for?’ 21 “Yes, a person is a fool to store up earthly wealth but not have a rich relationship with God.”
This parable is a stark reminder that hoarding wealth without a heart for God leads to spiritual poverty. The rich fool thought he could secure his future through possessions, but his wealth ultimately couldn’t save him. His story contrasts with both the young rich man and Zacchaeus, emphasizing that our attitude toward money reveals where we place our trust—whether in ourselves, our possessions, or in God.
In each of these stories, Jesus addresses money in a way that gets to the heart of the individual. For some, money is an idol that must be dethroned. For others, it’s an opportunity for repentance and generosity. And for the rich fool, it’s a warning about the false security of wealth. Together, these accounts paint a fuller picture of Jesus’ teaching: money is not inherently good or evil, but our hearts must be rightly aligned to use it for God’s glory.
Yes, "A person is a fool to store up earthly wealth but not have a rich relationship with God." The key takeaway here is that Jesus didn’t give a rigid formula when it came to money. Instead, He addressed each person’s heart issues individually. The focus was on surrendering whatever stood between them and God. For some, it was greed; for others, it was security or pride. Regardless of the specifics, Jesus always challenged people to examine their relationship with money and how it influenced their faith.
Greed seems to be a universal issue, doesn’t it? It’s not just an ancient problem—it’s a societal problem today, just as it was in Jesus’ time. Jesus consistently warned against the dangers of greed, and after the parable of the great feast, we see another encounter where the issue of wealth and loyalty comes into focus.
In Matthew 22:15-22, we find the Pharisees attempting to trap Jesus with a question about taxes:
Matthew 22:15 Then the Pharisees met together to plot how to trap Jesus into saying something for which he could be arrested. 16 They sent some of their disciples, along with the supporters of Herod, to meet with him. “Teacher,” they said, “we know how honest you are. You teach the way of God truthfully. You are impartial and don’t play favorites. 17 Now tell us what you think about this: Is it right to pay taxes to Caesar or not?” 18 But Jesus knew their evil motives. “You hypocrites!” he said. “Why are you trying to trap me? 19 Here, show me the coin used for the tax.” When they handed him a Roman coin, 20 he asked, “Whose picture and title are stamped on it?” 21 “Caesar’s,” they replied. “Well, then,” he said, “give to Caesar what belongs to Caesar, and give to God what belongs to God.” 22 His reply amazed them, and they went away.
This moment is powerful because Jesus doesn’t fall into their trap. Instead, He offers a principle that still speaks to us today. The coin may bear Caesar’s image, but we bear God’s image. What we give to earthly systems is necessary for the time we live in, but what we give to God—our hearts, lives, and worship—is eternal. Jesus’ response forces us to consider where our ultimate allegiance lies.
So here the Pharisees get their trap flipped on them, and the stone they rolled against Jesus rolled back down against them. Money was their idol, and Jesus exposed them for it in a profound way. By asking for a coin, Jesus highlighted that they were guilty of breaking the first two commandments.
The coin they presented—a denarius—bore the image of Caesar, and it was inscribed with words declaring him to be divine. This not only constituted a carved image of a false god but also symbolized their allegiance to someone other than God. The Pharisees, the very people who prided themselves on their strict adherence to the law, were in possession of something that betrayed their idolatry. Their idol wasn’t just money itself; it was the power, prestige, and control it gave them.
Paul echoes this teaching in Romans 13, where he addresses paying taxes in the context of submitting to governing authorities. This comes after Romans 12, where Paul calls believers to live as "a living and holy sacrifice—the kind He will find acceptable." Paul then transitions to discussing submission to earthly authorities, writing:
"Everyone must submit to governing authorities. For all authority comes from God, and those in positions of authority have been placed there by God. So anyone who rebels against authority is rebelling against what God has instituted, and they will be punished. For the authorities do not strike fear in people who are doing right, but in those who are doing wrong. Would you like to live without fear of the authorities? Do what is right, and they will honor you. The authorities are God’s servants, sent for your good. But if you are doing wrong, of course, you should be afraid, for they have the power to punish you. They are God’s servants, sent for the very purpose of punishing those who do what is wrong. So you must submit to them, not only to avoid punishment but also to keep a clear conscience." (Romans 13:1-5)
Then, Paul transitions directly to the topic of money and taxes in Romans 13:6-7:
Romans 13:6 Pay your taxes, too, for these same reasons. For government workers need to be paid. They are serving God in what they do. 7 Give to everyone what you owe them: Pay your taxes and government fees to those who collect them, and give respect and honor to those who are in authority.
This is fascinating because it ties back to what Jesus said about "rendering to Caesar what is Caesar’s, and to God what is God’s." Both Paul and Jesus are reminding us that while we live in a world with earthly systems of governance, we are ultimately citizens of God’s kingdom. Paying taxes and respecting authorities are part of honoring God’s design for order and accountability.
What’s striking is how Jesus and Paul both use the topic of money to point to deeper spiritual truths. Jesus exposes the Pharisees’ idolatry, showing that their love for power and wealth had supplanted their devotion to God. Paul, in turn, calls believers to honor earthly obligations while keeping their ultimate allegiance to God. The principle is clear: money, taxes, and authority are temporary, but our relationship with God is eternal.
This perspective on money and submission lays the groundwork for understanding how we steward our resources—not just financially, but in every area of life—in a way that glorifies God.
So between Jesus and what Paul writes, the Word of God is clear: pay your taxes. Not a very popular teaching among some Christians today, but the principle here is that we should not idolize money. Taxes are part of living in the earthly systems God has permitted, but our attachment shouldn’t be to the money itself.
When we combine this teaching with the principle on lawsuits—like when Paul says in 1 Corinthians 6, "Why not just accept the injustice and leave it at that?"—we see a recurring theme. Jesus also addresses this when He says, "If someone sues you for your shirt, give them your coat too." The underlying message is that we shouldn’t be overly attached to money or possessions. Instead, we should prioritize loving others and not let money become a barrier to relationships or obedience to God.
Despite these clear teachings, it’s troubling how many false teachings exist within Christianity today. Many of these misinterpretations are thinly veiled excuses to mask greed or justify anger, often used as a license to be disrespectful or sinful toward others. These misteachings twist Scripture and obscure its true meaning, especially when it comes to money and wealth.
This brings us to some of the most misused parables and teachings in Scripture. Let’s start with the idea of the “camel gate” in Matthew 19, which is often referenced in relation to the rich young man.
We’ve already looked at the young man’s encounter with Jesus, where he was told to sell all his possessions and follow Him. The story ends with this verse:
"But when the young man heard this, he went away sad, for he had many possessions." (Matthew 19:22)
What follows is one of the most famous sayings of Jesus, found in Matthew 19:23-26:
Matthew 19:23 Then Jesus said to his disciples, “I tell you the truth, it is very hard for a rich person to enter the Kingdom of Heaven. 24 I’ll say it again—it is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God!” 25 The disciples were astounded. “Then who in the world can be saved?” they asked. 26 Jesus looked at them intently and said, “Humanly speaking, it is impossible. But with God everything is possible.”
This phrase about the camel and the eye of the needle has been the subject of much debate. Some have claimed that Jesus was referring to a small gate in Jerusalem called the “Needle Gate,” where a camel would have to kneel and be unloaded to pass through. While this interpretation is creative, there is no historical evidence for the existence of such a gate during Jesus’ time.
The simpler and more straightforward understanding is that Jesus was using hyperbole—a deliberate exaggeration to emphasize a point. The camel, the largest animal in the region, and the eye of a needle, the smallest imaginable opening, create an absurd visual. The message? It is humanly impossible for someone who trusts in their wealth to enter God’s kingdom. Jesus is driving home the impossibility of salvation through human effort.
This passage isn’t about dismantling wealth itself, but about dismantling the trust people place in it. It’s a call to recognize that salvation comes from God alone, and no amount of wealth, status, or personal effort can secure it. The problem isn’t the riches themselves; it’s the heart that clings to them.
This misinterpretation about the camel and the needle is just one example of how teachings about money are twisted, often to justify a particular viewpoint or lifestyle. Let’s explore more parables and teachings that have been similarly misused or misunderstood. Each reveals deeper truths about how we’re called to approach money, wealth, and generosity as followers of Christ.
We’ll look at this a little later, but Colossians 3:5 warns us that "a greedy person is an idolater, worshiping the things of this world." And in James 2, we’re reminded that we cannot love both God and the world. Jesus Himself said, "You cannot serve both God and money" and that "No one can serve two masters." The warning is clear: greed is a form of idolatry, and it places something else in the position that only God should hold in our lives.
While some might try to soften this teaching by pointing out that it’s hyperbole—saying, "Of course it’s possible for the rich to enter heaven"—we know this reasoning doesn’t align with Jesus’ larger point. His consistent teaching warns us to guard against every kind of greed, as He told the man in Luke 12. Greed blinds us to eternal values and creates a false sense of security.
People will also often claim that the disciples were rich because they owned houses or had possessions. This argument is not only out of context, but it’s also completely off-base. Those who make this claim rarely continue reading past the verses we just looked at. If they did, they would see what happens next in Matthew 19:27-29:
"Then Peter said to Him, 'We’ve given up everything to follow You. What will we get?'
Jesus replied, 'I assure you that when the world is made new and the Son of Man sits upon His glorious throne, you who have been My followers will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has given up houses or brothers or sisters or father or mother or children or property, for My sake, will receive a hundred times as much in return and will inherit eternal life. But many who are the greatest now will be least important then, and those who seem least important now will be the greatest then.'”
Peter’s statement makes it clear: the disciples gave up everything to follow Jesus. Far from being rich, they lived lives of sacrifice and dependence on God’s provision. Jesus’ response reinforces the eternal rewards that come with such sacrifice. He is not condemning wealth itself but rather challenging the attachment to it that prevents people from fully trusting in God and prioritizing His kingdom.
This passage also reveals a deeper principle: the things we give up for God in this life are not truly lost. Whether it’s possessions, relationships, or status, God promises to repay us far beyond what we’ve surrendered, both in this life and in eternity. The question Jesus forces us to consider is this: what are we holding onto that we’re unwilling to give up for Him?
The rich young man couldn’t give up his wealth, but the disciples left everything behind. Jesus contrasts these responses to show us what true discipleship looks like. It’s not about what we own or don’t own; it’s about what owns us. If our hearts are tied to earthly treasures, we cannot fully follow Christ. This is why Jesus repeatedly calls us to be aware of every kind of greed and to focus on eternal rewards rather than temporary wealth.
Others often focus on the parable of the talents, found in Matthew 25:14-30. In this parable, Jesus tells of a master who entrusts three servants with different amounts of money, referred to as talents or bags of silver depending on the translation. Each servant receives an amount according to their ability. One servant is given five talents, another is given two, and the last is given one.
The first servant invests his five talents and earns five more. The second servant does the same with his two talents, doubling the amount. However, the third servant, fearful of losing what he was given, buries his talent in the ground and returns it to the master without any increase. When the master returns, he praises the first two servants for their faithfulness and rewards them. To the third servant, however, he says, "You wicked and lazy servant!" The master takes the one talent away and gives it to the servant with ten.
This parable is frequently misrepresented as a lesson on financial stewardship. Many use it to emphasize wise money management or the need to maximize investments, but this interpretation falls far short of Jesus’ intended message. While there are biblical principles about stewardship elsewhere, this parable isn’t primarily about managing finances—it’s about being prepared for Jesus’ return.
To fully grasp the meaning of this parable, we need to consider its context. It’s part of a larger teaching known as the Olivet Discourse, which begins in Matthew 24. The discourse is prompted by the disciples’ question, “When will all this happen? What sign will signal your return and the end of the world?” Jesus then launches into an extended discussion about the end times, emphasizing over and over again the need to be ready.
There are no chapter breaks in the original text, so the teaching flows seamlessly from Matthew 24 into Matthew 25. Before the parable of the talents, Jesus tells the parable of the bridesmaids, where five wise bridesmaids keep their lamps filled with oil and ready, while five foolish bridesmaids neglect to prepare and are shut out of the wedding feast. Like the parable of the bridesmaids, the parable of the talents is about preparation and faithfulness. It’s not a lesson on oil management, just as the parable of the talents is not about financial management.
Jesus uses these parables to teach that the Kingdom of Heaven requires readiness and responsible action in light of His return. The talents symbolize more than just money; they represent the opportunities, resources, and responsibilities entrusted to us by God. The faithful servants in the parable weren’t rewarded because they simply multiplied their resources—they were rewarded because they acted faithfully and responsibly with what their master had given them. The lazy servant, on the other hand, was condemned not because he failed to make a profit, but because he failed to act at all. His inaction reflected a lack of trust and a misunderstanding of his master’s expectations.
Ironically, the parable of the talents is about being ready for a time when money, possessions, and earthly resources will no longer matter. To reinterpret this parable as a lesson on financial growth is an egregious error, missing the broader context of Jesus’ teaching. The entire discourse is about Kingdom management and preparing for the return of Christ, not about accumulating or managing earthly wealth. This parable challenges us to consider how we are using what God has entrusted to us in light of eternity, not how we can increase our material gain. By keeping this perspective, we can see the deeper call to faithfulness and readiness in all aspects of life.
The next parable that is often misused is the parable of the dishonest manager, found in Luke 16:1-13. In this story, we meet a shrewd manager who is about to be fired for mishandling his master’s assets. Knowing that his time as manager is coming to an end, he devises a plan. He reduces the debts owed to his master, adjusting the amounts in favor of the people who are indebted.
Now, why would he do this? The text tells us that he doesn’t want to beg or end up unemployed and destitute, so he manipulates the situation to gain favor with those who owed the debts. By doing so, he hopes that when he is out of a job, these individuals will welcome him into their homes or possibly offer him work.
Interestingly, Jesus doesn’t praise the man’s dishonesty, but He does praise his shrewdness. Jesus highlights the manager’s ability to think ahead and act decisively, even in a worldly sense. In Luke 16:8, He says, "The rich man had to admire the dishonest rascal for being so shrewd. And it is true that the children of this world are more shrewd in dealing with the world around them than are the children of the light."
The lesson here is not about endorsing dishonesty or greed but about being wise and purposeful with what has been entrusted to us. Jesus is drawing a contrast: if people of the world are so diligent and strategic with money and resources for temporary, self-serving goals, how much more diligent and strategic should God’s people be with Kingdom resources for eternal purposes?
In Luke 16:9, Jesus clarifies this principle further: "Here’s the lesson: Use your worldly resources to benefit others and make friends. Then, when your earthly possessions are gone, they will welcome you to an eternal home." The point isn’t that money itself is the focus, but rather that worldly resources should be used wisely to advance Kingdom priorities, like helping others, building relationships, and preparing for eternity.
This parable, like many others, is not about wealth itself but about faith, preparedness, and the wise stewardship of what God has entrusted to us. Jesus concludes this teaching with a warning about divided loyalties in Luke 16:13: "No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve both God and money."
Once again, the emphasis is on the heart. Money and resources are temporary tools, and Jesus challenges us to use them in ways that reflect Kingdom priorities. The dishonest manager was shrewd in planning for his immediate future; we, as followers of Christ, should be just as intentional and thoughtful in using our time, talents, and resources to prepare for eternity.
Parables like this one are rarely about money itself. Instead, they teach us to evaluate our faithfulness, priorities, and preparedness for God’s Kingdom. If worldly people can be so strategic with money, how much more intentional should we be with the things of God, like discipleship, stewardship, and advancing the Gospel? Jesus invites us to a higher standard, calling us to use what we’ve been given in ways that align with His eternal purposes.
At this point, we arrive at something called the prosperity gospel. As we’ve been discussing, it’s incredibly sad that many Christians don’t actually read their Bibles thoroughly. This has been a recurring theme throughout this book: we must keep reading and avoid quoting a verse or passage from a book we haven’t finished. The prosperity gospel thrives on people not reading their Bibles carefully. Its preachers often cherry-pick verses, quoting from books they haven’t finished reading themselves—or worse, relying on the fact that their listeners haven’t read them either.
I call this the "half gospel" or the "short-sighted gospel" because it focuses exclusively on earthly blessings and material gain while neglecting the eternal perspective that Jesus continually calls us to. It entices people to focus on health, wealth, and success, sprinkling in just enough of Jesus to make it seem biblical. However, this approach runs contrary to the full counsel of God’s Word. As we’ve seen in Colossians 3:1-2, "Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand. Think about the things of heaven, not the things of earth."
The prosperity gospel tries to shift your focus back to earthly things—money, possessions, and temporary pleasures. Yes, God may bless us in this world, but sometimes He doesn’t, and that’s not what ultimately matters. Our focus should always be on heavenly things. This gospel, which promotes health and wealth as its primary goals, is not only incomplete—it’s dangerous.
We’ve talked in the past about short-sighted prayer and greedy prayer. Remember John 14:13-14, where Jesus says, "You can ask for anything in My name, and I will do it, so that the Son can bring glory to the Father. Yes, ask Me for anything in My name, and I will do it." Prosperity preachers often quote this out of context, making it seem like Jesus promises to fulfill every desire, including those rooted in greed.
But as we’ve seen, this is clearly hyperbole. Jesus doesn’t grant requests that lead us to sin, including the sin of greed. The context of His teaching is always about aligning our prayers with God’s will and His glory. If we pray for things that serve His Kingdom, He delights in answering those prayers. But asking for material wealth to feed selfish ambition? That’s not the point.
Now, if we turn back a couple of chapters in the Gospel of John, we see Jesus confronting another issue related to money. In John 2:13-17, Jesus clears the temple:
"It was nearly time for the Jewish Passover celebration, so Jesus went to Jerusalem. In the Temple area, He saw merchants selling cattle, sheep, and doves for sacrifices; He also saw dealers at tables exchanging foreign money. Jesus made a whip from some ropes and chased them all out of the Temple. He drove out the sheep and cattle, scattered the money changers’ coins over the floor, and turned over their tables. Then, going over to the people who sold doves, He told them, ‘Get these things out of here. Stop turning My Father’s house into a marketplace!’ Then His disciples remembered this prophecy from the Scriptures: ‘Passion for God’s house will consume Me.’”
This moment reveals Jesus’ righteous anger over people using religion as a means to profit. The Temple, meant to be a place of worship and communion with God, had been turned into a marketplace. This parallels the problem with the prosperity gospel—it prioritizes material gain over spiritual worship. Just as Jesus overturned the tables in the Temple, we must overturn the idea that God is a means to an earthly end.
The prosperity gospel is short-sighted because it ignores the eternal blessings of knowing Christ. Health and wealth are temporary; what matters is our relationship with God and the eternal treasures we store in heaven. Jesus consistently calls us to focus on the Kingdom, not on building empires for ourselves here on earth. Let’s remember that the Gospel isn’t about what we can get from God—it’s about what He has already done for us through Jesus Christ.
We’ll see this theme echoed again as we continue to examine Jesus’ teachings and how they challenge us to align our hearts with eternal priorities.
Now, people often use the instance of Jesus clearing the Temple as an excuse to justify their anger, to lash out, or even to insult others. But when we take a step back and put aside our self-righteousness, we realize that we’re not fulfilling Scripture by acting in anger. After all, we’re not Jesus, though we are called to emulate Him. Jesus’ actions in the Temple were rooted in His divine authority and a specific fulfillment of prophecy, not in human frustration or self-justification.
James 1:19-20 reminds us of this important truth:
"Understand this, my dear brothers and sisters: You must all be quick to listen, slow to speak, and slow to get angry. Human anger does not produce the righteousness God desires."
Paul echoes this in Galatians 5, where he lists "outbursts of anger" as a sin of the flesh, in stark contrast to the fruit of the Spirit, which includes patience, kindness, and self-control. Similarly, in Ephesians 4:26-27, Paul warns us about anger:
"And don’t sin by letting anger control you. Don’t let the sun go down while you are still angry, for anger gives a foothold to the devil."
These passages remind us that human anger is often destructive and self-serving, not productive for God’s purposes. When Jesus cleared the Temple, He wasn’t acting out of human anger. He was fulfilling Scripture and demonstrating a righteous zeal for God’s house. His actions were rooted in a passion for the sanctity of worship and a direct response to the corruption that had infiltrated the Temple.
The Gospel of John makes this connection clear when it references Psalm 69:9: "Passion for your house has consumed me, and the insults of those who insult you have fallen on me." Jesus wasn’t throwing a tantrum—He was acting with divine purpose to uphold the holiness of God’s house.
But here’s where this becomes convicting for us: Do we, as the Church today, also treat God’s house like a marketplace? Commercialism is rampant in many churches. Pastors and leaders can sometimes seem more concerned with money, numbers, and branding than with righteous living or shepherding their flock. It’s easy to point fingers at the world, but perhaps those who are quick to be self-righteous about issues should turn that same scrutiny on the Church itself.
When we focus more on profit than on prayer, or when we prioritize comfort and consumerism over spiritual growth, we risk turning God’s house into the very thing Jesus condemned in the Temple. It’s a sobering reminder that we must continually examine our hearts, our motives, and the ways we approach worship and ministry.
Instead of using Jesus’ example to justify our own outbursts, we should be asking: Are we treating the things of God with the reverence they deserve? Are we focused on holiness and worship, or have we let worldly concerns seep into our spiritual lives? These are questions worth wrestling with, both individually and as a Church.
Ultimately, Jesus’ actions challenge us not to wield our anger self-righteously, but to align our hearts with His zeal for God’s glory and the sanctity of worship. Let’s strive to live in a way that reflects His righteousness, not our own.
In the last chapter, we looked at 1 Timothy on the topic of divorce—or, in the last chapter, we explored Christianity’s approach to divorce. This week, let’s revisit those same passages in light of the topic of money.
In 1 Timothy 3:1-3, Paul outlines the qualifications for a church leader, saying:
"This is a trustworthy saying: ‘If someone aspires to be a church leader, he desires an honorable position.’ So a church leader must be a man whose life is above reproach. He must be faithful to his wife. He must exercise self-control, live wisely, and have a good reputation. He must enjoy having guests in his home, and he must be able to teach. He must not be a heavy drinker or be violent. He must be gentle, not quarrelsome, and not love money."
Notice that among these qualifications, alongside faithfulness, self-control, and gentleness, Paul emphasizes that a church leader must not love money. The love of money is directly tied to character and spiritual maturity.
If we keep reading in 1 Timothy 6, Paul gives stern warnings about false teachers, tying their motives to greed and material gain. Starting in 1 Timothy 6:5, Paul writes:
"These people always cause trouble. Their minds are corrupt, and they have turned their backs on the truth. To them, a show of godliness is just a way to become wealthy. Yet true godliness with contentment is itself great wealth. After all, we brought nothing with us when we came into the world, and we can’t take anything with us when we leave it. So if we have enough food and clothing, let us be content."
The next verse contains one of the most misquoted lines in Scripture. Popular translations often say, "For the love of money is the root of all kinds of evil" (1 Timothy 6:10), but the Greek text simply states, "For the love of money is the root of all evil" (ῥίζα γάρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, rhee-zah gar pan-ton ton kah-kon estin hey fee-lar-goo-ree-ah). While this may be hyperbole, it highlights the profound danger of loving money. This ties directly back to Jesus’ teaching in the Gospels, where He warns against divided loyalties, saying, "You cannot serve both God and money."
Paul contrasts this danger with a powerful truth in 1 Timothy 6:6: "True godliness with contentment is itself great wealth." Contentment is a virtue rarely emphasized in today’s church, where the focus often drifts toward worldly success rather than spiritual satisfaction. Paul reminds us that we should find contentment in having our basic needs met, not in accumulating wealth.
As we continue, Paul offers direct instruction to Timothy in 1 Timothy 6:11:
"But you, Timothy, are a man of God; so run from all these evil things. Pursue righteousness and a godly life, along with faith, love, perseverance, and gentleness."
Paul’s advice for Timothy contrasts sharply with the greed-driven false teachers he describes earlier. He encourages Timothy to pursue virtues that reflect a Kingdom mindset, not an attachment to earthly riches.
Paul also addresses the wealthy directly in 1 Timothy 6:17-19:
"Teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment. Tell them to use their money to do good. They should be rich in good works and generous to those in need, always being ready to share with others. By doing this, they will be storing up their treasure as a good foundation for the future so that they may experience true life."
Here we see both a warning and an encouragement. Wealth is not condemned, but it comes with responsibility. Those who are blessed with riches should use them generously for good works, storing up treasure in heaven rather than relying on the fleeting security of earthly possessions. Paul is clear: generosity is a reflection of trust in God, and it is the antidote to the idolatry of money.
This connects powerfully with Jesus’ teaching in Matthew 25, where He gives the sobering parable of the sheep and the goats. In this parable, the eternal destiny of each individual is determined by how they treated "the least of these." Jesus says in Matthew 25:40:
"And the King will say, ‘I tell you the truth, when you did it to one of the least of these My brothers and sisters, you were doing it to Me.’"
The principle is clear: our faith is revealed in how we use our resources to care for those in need. Generosity is not optional—it is a reflection of God’s love at work in our lives. Wealth, like fire, is a powerful tool but must be handled with care. Those who are blessed must recognize the responsibility that comes with their blessings, using their resources to serve others and glorify God.
As we’ve seen, the Bible provides both stern warnings and encouraging instructions about money. It challenges us to avoid the love of money, pursue godliness with contentment, and generously use whatever we have to build the Kingdom of God. Let’s heed these lessons and remember that in the end, it’s how we honor God and serve others that truly matters.
It’s not the only place we see stern warnings for the rich. In the book of James, we find powerful teachings that echo Jesus’ warnings. In James 1:9-11, he addresses both the wealthy and the poor:
"Believers who are poor have something to boast about, for God has honored them. And those who are rich should boast that God has humbled them. They will fade away like a little flower in the field. The hot sun rises and the grass withers; the little flower droops and falls, and its beauty fades away. In the same way, the rich will fade away with all of their achievements."
Notice the recurring theme here. The poor are blessed, much like Jesus’ teaching in Matthew 5 during the Sermon on the Mount, while the rich are humbled. James describes the fleeting nature of wealth and achievement, using imagery that ties back to warnings about the dangers of being lukewarm. This humbling of the rich serves as a reminder that earthly riches are temporary, fading as quickly as flowers in the heat of the sun.
If we continue in James, chapter 4 speaks directly to human desires and misplaced priorities:
"You are jealous of what others have, but you can’t get it, so you fight and wage war to take it away from them. Yet you don’t have what you want because you don’t ask God for it. And even when you ask, you don’t get it because your motives are all wrong—you want only what will give you pleasure. You adulterers! Don’t you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God." (James 4:2-4)
This passage confronts us with a sobering reality: greed and selfish ambition not only disrupt our lives but place us in opposition to God. James pulls no punches, stating that friendship with the world is enmity with God. This ties back to Jesus’ teaching that no one can serve two masters—you cannot serve both God and money.
If we continue to James 5:1-3, the warnings grow even more severe:
"Look here, you rich people: Weep and groan with anguish because of all the terrible troubles ahead of you. Your wealth is rotting away, and your fine clothes are moth-eaten rags. Your gold and silver are corroded. The very wealth you were counting on will eat away your flesh like fire. This corroded treasure you have hoarded will testify against you on the day of judgment."
Many dismiss this passage as a specific critique of those who exploit workers or hoard wealth unjustly. While that is certainly a part of it, the overarching message is clear: wealth itself is temporary, and the dangers of relying on it are eternal. This imagery of corrosion and fire mirrors Jesus’ teaching in the Sermon on the Mount, where He warns that earthly treasures are vulnerable to decay and theft. The issue isn’t possession—it’s how wealth is used and where priorities lie.
However, it’s equally important to note that there were wealthy people in the early church who used their resources to further the Kingdom of God. For example, Luke 8:1-3 tells us about women like Mary Magdalene, Joanna, and Susanna, who financially supported Jesus’ ministry. These women used their wealth not for selfish gain but to serve the Messiah and His mission.
In Acts 16, we meet Lydia, a wealthy merchant who dealt in purple cloth, a luxury item created through the painstaking process of crushing mollusk shells. Lydia not only supported Paul’s ministry but also hosted the church in her home. Similarly, in Romans 16:1-2, we’re introduced to Phoebe, a benefactor who provided resources for the church. Historical accounts suggest that Phoebe may have financed the production and delivery of the letter to the Romans, a costly endeavor equivalent to around $3,000 in today’s money.
We also see Philemon, a wealthy man who had a home large enough to host others and owned slaves or servants, including Onesimus, the runaway servant mentioned in the letter. Paul doesn’t command Philemon to give everything away but encourages him to show forgiveness and generosity, which he likely extended to support Paul’s ministry as well.
The key takeaway is this: wealth wasn’t condemned outright. Instead, it was viewed as a resource to build the Kingdom of God. The issue isn’t about possession but priorities. Wealth is dangerous when it becomes an idol or is hoarded selfishly, but when used for Kingdom work, it becomes a powerful tool for God’s purposes. Without wealthy benefactors like Lydia, Phoebe, or Philemon, the early church might not have thrived in certain areas, and we might not have some of the foundational texts of the New Testament, such as the letter to the Romans.
The Bible calls for a balance: stern warnings against greed and idolatry, alongside encouragement to use wealth generously and wisely for the glory of God. It’s not about the money itself—it’s about where your heart lies and how you steward the resources God has entrusted to you.
It's okay to have nice things. But the Bible doesn’t promise them, and they should never become idols or take the place of God in our lives. In fact, when possessions become the focus of our hearts, they start to act like lords over us. A funny example of this is the term “curio cabinet.” Many people have curio cabinets to display collections, but if you think about the word “curio,” it’s the Greek word κύριος (koo-ree-os), which means “lord” or “master.” Whenever we see Jesus referred to as Lord in the Bible, this is the word used. So, in a way, a curio cabinet could humorously represent little lords or masters that we’ve collected. This points back to the idea of idols—often small figurines or images worshiped in ancient times. The question is, have we let possessions or collections become our lords?
Jesus says plainly in Matthew 6:24, “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve both God and money.” This warning ties directly to the teachings we see elsewhere in the New Testament. For instance, in Ephesians 5:5, Paul writes, “You can be sure that no immoral, impure, or greedy person will inherit the Kingdom of Christ and of God. For a greedy person is an idolater, worshiping the things of this world.” Similarly, in Colossians 3:5, Paul says, “So put to death the sinful, earthly things lurking within you. Have nothing to do with sexual immorality, impurity, lust, and evil desires. Don’t be greedy, for a greedy person is an idolater, worshiping the things of this world.”
These verses emphasize that greed is idolatry. The Bible repeatedly warns us about this sin, yet it’s one we often overlook while being quick to condemn others for more visible sins. Instead of pointing fingers, we should examine ourselves. Is our sin greed?
On the topic of money, it’s also crucial to avoid resentment and embrace balance. What does it mean to be rich? It’s a relative and subjective question. In a city like Naples, Florida, where I live, the homeless might be considered rich compared to people in other countries. Here, it’s rare for someone to go hungry. The abundance of leftovers and resources makes it a place where even those who struggle economically are provided for. Yet, within Naples’ affluent community, what one person considers a life of abundance, another might see as modest or even poor.
This relativity applies in church, too. Sometimes, wealth is hidden or misrepresented. It reminds me of Proverbs 13:7, “Some who are poor pretend to be rich; others who are rich pretend to be poor.” I once worked with someone in ministry who criticized people for driving luxury cars like Mercedes-Benz, yet he himself drove a brand-new Jeep Rubicon—an equally expensive vehicle. He wore a mask of modesty while spending more than those he criticized. This type of hypocrisy is dangerous and unhelpful. Wealth isn’t inherently wrong, but pretending to be something we’re not is.
If everyone were called to give everything away, we wouldn’t have a church, missions, or media ministries. In the Bible, it was wealthy individuals who often supported the work of God. Their contributions helped build the early church and spread the Gospel. Wealth is not inherently bad; it’s a resource God uses for His purposes.
We also need to remember that wealth is relative, just as we discussed last week about fine clothing and jewelry. One person’s expensive jewelry might seem modest to another, depending on their perspective. Similarly, a mansion in one community might look like a shack to someone from another. James 2:1-4 addresses this issue of partiality:
"My dear brothers and sisters, how can you claim to have faith in our glorious Lord Jesus Christ if you favor some people over others? For example, suppose someone comes into your meeting dressed in fancy clothes and expensive jewelry, and another comes in who is poor and dressed in dirty clothes. If you give special attention and a good seat to the rich person, but you say to the poor one, ‘You can stand over there, or else sit on the floor’—well, doesn’t this discrimination show that your judgments are guided by evil motives?"
James warns us not to show favoritism toward the wealthy or look down on the poor. Wealth and poverty alike are used by God for His purposes. God calls people at every level of wealth to serve Him. The point isn’t about how much someone has but how they use it. Whether rich or poor, the call is the same: to honor God with what we’ve been given and to avoid letting possessions become our idols.
Let’s keep this perspective as we consider our own attitudes toward money and possessions. Wealth isn’t the problem—it’s our hearts that God cares about. The question we should ask ourselves is: What’s sitting in the curio cabinet of our lives? Are our possessions becoming our lords, or are we using them to glorify the Lord?
Let’s address another false teaching often tied to prosperity theology—one that misuses Malachi 3:10. This verse is frequently cited by those who are either greedy for money or have a poor understanding of Scripture, both of which are unacceptable in the church. Using Malachi 3:10 to impose a rigid 10% tithe on congregants is a misapplication of Scripture that places an unnecessary yoke on people.
We know from the New Testament that we are not under the Law of Moses. This is foundational to Christian teaching and is typically covered in pastoral training or seminary. Yet, many pastors and leaders will simultaneously affirm this truth and then turn around and impose a requirement for tithing based on the Mosaic Law, pointing to Malachi 3 as their justification. This is both hypocritical and manipulative, appealing to the greed of their congregants – the wrong motive for giving!
To understand this, we need to look at the context of Malachi 3. The prophet Malachi addresses a specific issue: the Israelites were offering lame sacrifices—things so worthless that their governor wouldn’t even accept them. Malachi calls this behavior a form of cheating God. When we get to Malachi 3:8-10, it says:
"Should people cheat God? Yet you have cheated me!
But you ask, ‘What do you mean? When did we ever cheat you?’
You have cheated me of the tithes and offerings due to me. You are under a curse, for your whole nation has been cheating me. Bring all the tithes into the storehouse so there will be enough food in my Temple. If you do," says the Lord of Heaven’s Armies, "I will open the windows of heaven for you. I will pour out a blessing so great you won’t have enough room to take it in! Try it! Put me to the test!"
This passage is often cherry-picked without understanding its broader context. The people Malachi addresses are described as wicked cheaters who have been defrauding God. These verses are not directed at righteous, generous givers but at people blatantly dishonoring God.
Another argument often made about this passage is that it’s the only place in Scripture where God says, "test me." While this is true, it’s not a good argument for prescribing tithing today. The uniqueness of this statement should raise questions about its context and application, especially when we consider Jesus’ response to temptation: "You must not test the Lord your God" (Matthew 4:7). Furthermore, Malachi 3:14 highlights the wickedness of those who test God:
Malachi 3:14 “You have said, ‘What’s the use of serving God? What have we gained by obeying his commands or by trying to show the Lord of Heaven’s Armies that we are sorry for our sins? 15 From now on we will call the arrogant blessed. For those who do evil get rich, and those who dare God to punish them suffer no harm. [Not only do those who do wickedness prosper; they also test God and they escape!]’”
Clearly, this passage was addressing unfaithful, wicked people who dare to test god! Yet prosperity theology twists it into a prescription for transactional giving, where people expect earthly blessings in return for their tithes.
Generosity, however, should come from a heart transformed by Christ, not from a desire to manipulate God into giving us more. Ironically, those who push this false teaching are short-changing themselves, because true sacrificial giving often goes far beyond 10%.
We see this exemplified in the Gospel of Mark 12:41-44, where Jesus observes people giving at the Temple:
"Jesus sat down near the collection box in the Temple and watched as the crowds dropped in their money. Many rich people put in large amounts. Then a poor widow came and dropped in two small coins. Jesus called His disciples to Him and said, 'I tell you the truth, this poor widow has given more than all the others who are making contributions. For they gave a tiny part of their surplus, but she, poor as she is, has given everything she had to live on.'”
The widow’s offering reflects the kind of sacrificial, wholehearted generosity that pleases God—not because of the amount, but because of the heart behind it.
This pattern continues in the early church, as seen in Acts 2:42-45:
"All the believers devoted themselves to the apostles’ teaching, and to fellowship, and to sharing in meals (including the Lord’s Supper), and to prayer. A deep sense of awe came over them all, and the apostles performed many miraculous signs and wonders. And all the believers met together in one place and shared everything they had. They sold their property and possessions and shared the money with those in need."
Similarly, Acts 4:32-35 tells us:
"All the believers were united in heart and mind. And they felt that what they owned was not their own, so they shared everything they had. The apostles testified powerfully to the resurrection of the Lord Jesus, and God’s great blessing was upon them all. There were no needy people among them, because those who owned land or houses would sell them and bring the money to the apostles to give to those in need."
This radical generosity demonstrates that the early church wasn’t focused on a rigid 10% tithe but on a spirit of complete surrender and unity. They viewed their resources as belonging to God and used them to meet the needs of others, glorifying Him in the process.
The takeaway here is clear: while Malachi 3:10 has been misused to impose a legalistic view of tithing, the New Testament calls us to something far greater. The generosity seen in the early church reflects the freedom and joy that come from recognizing that all we have belongs to God. Instead of being bound by legalism, we are invited to give cheerfully and sacrificially, trusting God to provide for both our needs and the needs of His Church.
So here we arrive at some spiritual benefits of tithing. Tithing is an act of worship. It’s sacrificial, reflecting trust in God’s provision and a commitment to His Kingdom. As we saw in Romans 12:1, we are called to be a living sacrifice. This means thinking and living sacrificially as a form of true worship. Unlike the lip service we often see in churches today, tithing is a tangible way to put your money where your mouth is. It moves beyond words and into action, demonstrating trust and gratitude to God.
Tithing is also a sign of the Spirit in you. The book of Acts shows us the early church’s radical generosity, where believers gave everything without hesitation. This wasn’t just a cultural moment; it was the Spirit of God working within them, prompting extreme generosity. Giving is an understated but profound gift of the Holy Spirit. When we tithe or give generously, it’s a reflection of the Spirit moving in our hearts, aligning us with God’s nature as a giver.
It is also an exercise of our faith. In a society where money often becomes an idol, letting go of a portion of it is a powerful declaration of trust in God. When we tithe, we acknowledge that everything we have is already His. Giving 10% while keeping 90% is a step of faith, trusting that God will provide for our needs even when we release part of our income. It’s a practical reminder that our security comes from God, not our wealth.
Tithing promotes financial discipline. It encourages intentional budgeting and prioritization of expenses. Setting aside a portion for God helps develop habits of managing finances responsibly and avoiding impulsive spending. It’s a practice that cultivates stewardship and discipline.
Generosity creates joy. Studies confirm what Scripture teaches—giving to others creates a positive emotional impact. This phenomenon, often referred to as the "giver’s high," fosters gratitude, reduces stress, and promotes well-being. This aligns with 2 Corinthians 9:7, which says, “You must each decide in your heart how much to give. And don’t give reluctantly or in response to pressure. ‘For God loves a cheerful giver.’”
There are also tangible, practical benefits to giving. Charitable donations often qualify for tax deductions, creating financial incentives for giving. Allocating 10% of income to tax-deductible charities can reduce taxable income, leaving more room for savings and investments. This may not be the primary reason to give, but it’s a notable side benefit.
Tithing balances materialism with purpose. Regular giving counters the pull of consumerism and materialism, encouraging individuals to focus on what truly matters. It reinforces the idea that wealth is not just about accumulation but also meaningful contribution. It shifts the heart from a self-centered view of resources to a Kingdom-centered perspective, aligning our priorities with God’s.
Tithing supports the church, the community, and the family. Giving provides resources for ministry operations, such as outreach programs, community support, feeding the hungry, recovery meetings, and missions that share the Gospel. It enables churches to maintain facilities, support staff, and expand their reach. Imagine going to a restaurant, enjoying the food, and telling everyone how great it is, but never paying for your meals. Would you have the nerve to complain if the restaurant closed? Yet this is the reality for many churches today, where people lament closures but have contributed nothing to support their ministries.
Tithing reflects a deeper understanding that the church is not only sustained by prayer and preaching but also by the tangible support of its people. It’s not just an obligation—it’s an act of worship, faith, and love that demonstrates commitment to God’s work in the world.
In Colossians 3:2, we’re reminded to “set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand.” This eternal focus helps us approach finances with wisdom and perspective.
In Philippians 4, a verse often misused in prosperity teachings, Paul offers profound insight on contentment. Many quote “I can do all things through Christ who gives me strength” (Philippians 4:13), but when we read the surrounding verses, we see the true meaning. Starting in Philippians 4:11, Paul writes, “Not that I was ever in need, for I have learned how to be content with whatever I have. I know how to live on almost nothing or with everything. I have learned the secret of living in every situation, whether it is with a full stomach or empty, with plenty or little. For I can do everything through Christ, who gives me strength.”
The context is about contentment in all circumstances, not about achieving worldly success. Paul even acknowledges the generosity of the Philippians, saying, “Even so, you have done well to share with me in my present difficulty.” The word for “difficulty” in the Greek is θλίψις (thlipsis, pronounced thleep-sis), meaning “affliction.” This passage reminds us that the strength Christ provides enables us to endure and thrive in any situation, not to chase wealth or possessions. It’s about being content in God’s provision.
Wealth is relative, and contentment is key. Generosity and balance should define our financial mindset. Jesus’ teachings remind us that money is a tool for His Kingdom, not the goal of our lives. Life is short, and we can’t take anything with us, but we can use what we have to make a lasting impact for God’s glory. This principle of balance isn’t about legalism or perfection; it’s about aligning our hearts with God’s purposes while wisely stewarding what He’s given us. When we use our resources with eternity in mind, we find true contentment and joy.
The parable of the fool with the barns reminds us that our time here is short, and tomorrow is not guaranteed. It should be a warning to those of us who might be holding on too tightly to our wealth that our real treasure is in heaven and that if we die today, we will have to face Jesus who will hold us to an account for how we’ve used it. Were we the faithful servants in the parable of the talents, or did we hide it away? We should focus on heavenly things, living to please our true Master in heaven with the anticipation of hearing, “Well done, good and faithful servant!”
Colossians 3:1 Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand. 2 Think about the things of heaven, not the things of earth. 3 For you died to this life, and your real life is hidden with Christ in God. 4 And when Christ, who is your life, is revealed to the whole world, you will share in all his glory.
©️ Copyright 2024 Gene SimcoMost Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved.Scriptures in brackets reflect the original Biblical languages.
I heard a story about a man who loved money so much that he had his lawyer draft a clause in his will stating that he wanted to be buried with it. He made his family promise that every penny would go with him to the grave.
Well, when the man finally passed away, a friend serving as a pallbearer noticed something odd—the casket was unusually light. Considering that not only the man’s body but also all his money was supposed to be in it, this seemed strange. Curious, the friend whispered to someone, "What happened to all his money?"
The response? "The lawyer wrote him a check."
Last chapter, we talked about marriage and the balance needed in relationships. Today, we’ll tackle what’s often the number one or two cause of marital problems: money.
We’re going to explore what the Bible says about money—not as a program or formula, but as a matter of the heart. You’ll notice that Jesus never gives us a one-size-fits-all approach to wealth. Instead, He addresses each person individually, exposing the unique heart issues that money reveals.
Last chapter, we also looked at Solomon. Here was a man blessed with unmatched wisdom, yet his many wives and immense wealth led him astray. Solomon broke every commandment God gave for kings: "The king must not build up a large stable of horses for himself... must not take many wives, or they will turn his heart away from the Lord. And he must not accumulate large amounts of wealth in silver and gold for himself" (Deuteronomy 17:16-17).
Yet Solomon did all three. His actions are recorded in 1 Kings 11:1-4: "Now King Solomon loved many foreign women besides Pharaoh’s daughter. He married women from Moab, Ammon, Edom, Sidon, and from among the Hittites. The Lord had clearly instructed the people of Israel, ‘You must not marry them, because they will turn your hearts to their gods.’ Yet Solomon insisted on loving them anyway. He had 700 wives of royal birth and 300 concubines. And in fact, they did turn his heart away from the Lord. In Solomon’s old age, they turned his heart to worship other gods instead of being completely faithful to the Lord his God, as his father, David, had been."
Solomon’s wives led him to idolatry, and his hoarding of wealth became a spiritual snare. It’s a tragic irony—this man who started out so devoted to God fell because he ignored God’s commands for balance.
But here’s what’s remarkable: Jesus later flips this script entirely. While Solomon’s wealth led to destruction, Jesus redefines true riches. We’ll see that He doesn’t shy away from talking about money—He just approaches it differently, focusing not on the amount but on the condition of the heart.
Solomon had a lot of money too. If we read through 1 Kings 10 and 11, it becomes clear that Solomon was richer than any other king on earth. Let’s look at some key highlights:
"Each year Solomon received about 25 tons of gold. This did not include the additional revenue he received from merchants and traders, all the kings of Arabia, and the governors of the land. King Solomon made 200 large shields of hammered gold, each weighing more than fifteen pounds. He also made 300 smaller shields of hammered gold, each weighing nearly four pounds. The king placed these shields in the Palace of the Forest of Lebanon. The throne had six steps, and a rounded back. There were armrests on both sides of the seat, and the figure of a lion stood on each side of the throne. There were also twelve other lions, one standing on each end of the six steps. No other throne in all the world could be compared with it. All of King Solomon’s drinking cups were solid gold, as were all the utensils in the Palace of the Forest of Lebanon. They were not made of silver, for silver was considered worthless in Solomon’s day." (1 Kings 10:14-21)
Solomon’s wealth was beyond comprehension—so much so that silver was considered worthless. He had 1,400 chariots and 12,000 horses, with imported goods arriving regularly on fleets of ships. His throne was unmatched, his gold was abundant, and his fame spread far and wide.
But, in 1 Kings 11, we see the other side of Solomon’s riches. His many wives—700 of royal birth and 300 concubines—led him astray. The very thing God had warned against in Deuteronomy 17:17, Solomon ignored: "The king must not take many wives for himself, because they will turn his heart away from the Lord."
"In Solomon’s old age, they turned his heart to worship other gods instead of being completely faithful to the Lord his God, as his father, David, had been. Solomon worshiped Ashtoreth, the goddess of the Sidonians, and Molech, the detestable god of the Ammonites." (1 Kings 11:4-5)
Despite all his wealth and wisdom, Solomon learned a hard lesson. Reflecting on his life, he writes in Ecclesiastes 5:10, "Those who love money will never have enough. How meaningless to think that wealth brings true happiness!"
In another passage from Ecclesiastes, he confesses the futility of chasing riches:
"I said to myself, ‘Come on, let’s try pleasure. Let’s look for the good things in life.’ But I found that this, too, was meaningless... I also tried to find meaning by building huge homes for myself and by planting beautiful vineyards. I made gardens and parks, filling them with all kinds of fruit trees. I collected great sums of silver and gold, the treasure of many kings and provinces... But as I looked at everything I had worked so hard to accomplish, it was all so meaningless—like chasing the wind. There was nothing really worthwhile anywhere." (Ecclesiastes 2:1, 4-6, 8, 11)
In the last chapter, we saw the contrast between Jesus and Solomon. Solomon, with his 700 wives and 300 concubines, accumulated immense wealth and power, yet his heart turned away from God. Jesus, on the other hand, had no earthly riches, no palaces, and no wives, yet He embodied perfect wisdom and faithfulness to God. Where Solomon's story is one of indulgence and eventual idolatry, Jesus’ life points us toward simplicity, trust, and eternal treasures.
Now, let’s look at what Jesus says about money, beginning with His words in Matthew 6, starting at verse 28:
Matthew 6:28 “And why worry about your clothing? Look at the lilies of the field and how they grow. They don’t work or make their clothing, 29 yet Solomon in all his glory was not dressed as beautifully as they are. 30 And if God cares so wonderfully for wildflowers that are here today and thrown into the fire tomorrow, he will certainly care for you. Why do you have so little faith?
Jesus contrasts the fleeting splendor of Solomon with the enduring beauty of God’s provision. He tells us to stop worrying about material needs and to focus instead on God’s kingdom. Where Solomon hoarded treasures and sought security in wealth, Jesus points to the lilies of the field—simple, beautiful, and fully provided for by God.
This passage shows us that Jesus’ teachings on money aren’t about programs or formulas; they’re about trust. He invites us to shift our priorities away from hoarding wealth and toward seeking His kingdom. Jesus redefines security—not as something we build for ourselves, but as something we receive when we place our faith in Him.
Let’s continue to see how Jesus addresses the topic of money throughout His ministry. Each encounter, as we’ll see, speaks uniquely to the heart of the individual. For some, money reveals greed. For others, it exposes fear or a lack of trust. But in every case, Jesus calls His followers to a higher perspective, one rooted in faith and eternal priorities.
Let’s look at what Jesus says about money, starting at the very beginning of the same sermon we just referenced in Matthew 6:28. This section is part of the Sermon on the Mount, where Jesus repeatedly raises the standard of righteousness with His famous “But I say to you” statements. These teachings don’t discard the Law of Moses; instead, they amplify it, bringing the heart and spirit of the law into sharper focus.
For instance, in Matthew 5:38, Jesus begins by quoting the Mosaic Law:
"You have heard the law that says, ‘The punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth.’"
This was a principle of justice, ensuring that punishment was proportional to the offense. But then Jesus elevates the teaching with one of His “But I say to you” statements:
Matthew 5:38 “You have heard the law that says the punishment must match the injury: ‘An eye for an eye, and a tooth for a tooth.’ 39 But I say, do not resist an evil person! If someone slaps you on the right cheek, offer the other cheek also. 40 If you are sued in court and your shirt is taken from you, give your coat, too. 41 If a soldier demands that you carry his gear for a mile, carry it two miles. 42 Give to those who ask, and don’t turn away from those who want to borrow.
Notice how this teaching transforms our understanding of justice. Jesus takes what was once about fairness and raises it to a call for radical generosity and selflessness. The instruction to “give to those who ask” directly ties into our conversation about money. Jesus challenges us to hold our possessions lightly and to prioritize the needs of others over our own sense of fairness or entitlement.
Where the law allows for balance and restitution, Jesus calls us to go beyond that, to a life of grace and sacrifice. This sets the tone for how He continues to address wealth, possessions, and generosity throughout His ministry.
As we go further into His teachings, we’ll see that Jesus doesn’t just challenge our external actions—He gets to the heart of the matter, exposing our attachments and calling us to trust in God’s provision. Let’s keep going and explore more of His encounters with money and how He speaks uniquely to each situation.
We see a very big perspective shift here. Jesus is teaching us not to match an eye for an eye, but to respond with radical generosity. If someone sues you and takes something valuable, Jesus says to give them something else too. It’s a complete reversal of the world’s way of thinking about justice and possessions.
We’ve talked about 1 Corinthians 6 in the past, where Paul discusses lawsuits among believers. At the beginning of the chapter, Paul makes a similar point, reflecting Jesus’ teaching and this dramatic perspective shift on the topic of money. Paul essentially says, "Why not just accept the injustice and leave it at that?" This reflects the same heart Jesus expresses in the Sermon on the Mount—a call to release our grip on material possessions and trust God with the outcome.
This is something it took Solomon a lifetime to learn. His wealth, his wisdom, and his indulgence in every worldly desire ultimately left him writing words of regret in Ecclesiastes: "Those who love money will never have enough. How meaningless to think that wealth brings true happiness!" (Ecclesiastes 5:10).
If we go back to what Jesus said in the same sermon about Solomon after the Lord’s Prayer and a warning, we find Matthew 6:19-21:
Matthew 6:19 “Don’t store up treasures here on earth, where moths eat them and rust destroys them, and where thieves break in and steal. 20 Store your treasures in heaven, where moths and rust cannot destroy, and thieves do not break in and steal. 21 Wherever your treasure is, there the desires of your heart will also be. 22 “Your eye is like a lamp that provides light for your body. When your eye is healthy, your whole body is filled with light. 23 But when your eye is unhealthy, your whole body is filled with darkness. And if the light you think you have is actually darkness, how deep that darkness is! 24 “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve God and be enslaved to money.
Here, Jesus shows us the true value of wealth—not as something to hoard, but as something to use for God’s kingdom. He warns us not to tie our hearts to earthly treasures that will fade away but to invest in eternal rewards that will never be lost. Solomon eventually came to understand this, but Jesus teaches it upfront, giving us the opportunity to reset our priorities before we waste our lives chasing what doesn’t last.
Jesus calls us to focus on eternal treasures, exposing where our hearts truly lie. There are some key points in His teaching that stand out here. He reminds us that when we store up treasures here on Earth, they are vulnerable—thieves can steal them, and moths and rust can destroy them. But Jesus tells us to store our treasures in heaven instead. He reiterates this truth: "Wherever your treasure is, there the desires of your heart will also be." (Matthew 6:21)
Then Jesus takes it further, saying: "No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve both God and money." (Matthew 6:24)
This is a significant statement. Paul often refers to himself in his letters as a slave of Christ Jesus—a term that speaks to a permanent commitment and singular devotion. You cannot be a slave to both God and money because they demand competing loyalties. Money seeks to control us, while God calls us to surrender and trust Him completely.
Continuing in Matthew, we come to an interesting exchange about the temple tax in Matthew 17:24-27. Jesus tells Peter to catch a fish, which miraculously has a coin in its mouth to pay the tax. This moment shows Jesus' sovereignty over all creation while also teaching submission to earthly authorities without being enslaved to material concerns.
Later, in Matthew 19, we see Jesus addressing different heart issues surrounding wealth. After blessing the children—those who are most vulnerable and harmed by societal failures like divorce—He has a profound encounter with the rich young ruler. This begins in Matthew 19:16:
Matthew 19:16 Someone came to Jesus with this question: “Teacher, what good deed must I do to have eternal life?” 17 “Why ask me about what is good?” Jesus replied. “There is only One who is good. But to answer your question—if you want to receive eternal life, keep the commandments.” 18 “Which ones?” the man asked. And Jesus replied: “‘You must not murder. You must not commit adultery. You must not steal. You must not testify falsely. 19 Honor your father and mother. Love your neighbor as yourself.’” 20 “I’ve obeyed all these commandments,” the young man replied. “What else must I do?” 21 Jesus told him, “If you want to be perfect, go and sell all your possessions and give the money to the poor, and you will have treasure in heaven. Then come, follow me.” 22 But when the young man heard this, he went away sad, for he had many possessions.
Here, Jesus pinpoints the young man’s real issue—his heart is tied to his wealth. Although he followed the letter of the law, his treasure, and therefore his heart, was in his possessions, not in God. Jesus doesn’t tell everyone to sell all they have, but for this man, wealth was the obstacle preventing him from fully committing to God.
This encounter ties back to Jesus’ teaching in the Sermon on the Mount. If your heart is tied to money, it becomes your master. But if your heart is tied to God, then your treasure will reflect His priorities, and your life will be aligned with His eternal purposes.
The young rich man couldn’t give up his wealth because it revealed his idol: money. Jesus’ command to him to sell all his possessions exposed the deeper issue—his heart was tied to his wealth, not to God. This is a crucial moment because it shows how Jesus customizes His teachings about money based on the person He’s addressing. While there are general principles, such as not loving money and trusting in God’s provision, Jesus calls this man specifically to give everything away because that’s what was holding him back spiritually.
We’ll come back to this idea in a bit, but for now, let’s contrast it with another account in Luke 19, where we see a very different approach to wealth and generosity. This is the story of Zacchaeus, a tax collector whose encounter with Jesus shows a transformation that looks quite different from the rich young man’s story.
Here’s the text from Luke 19:1-10:
Luke 19:1 Jesus entered Jericho and made his way through the town. 2 There was a man there named Zacchaeus. He was the chief tax collector in the region, and he had become very rich. 3 He tried to get a look at Jesus, but he was too short to see over the crowd. 4 So he ran ahead and climbed a sycamore-fig tree beside the road, for Jesus was going to pass that way. 5 When Jesus came by, he looked up at Zacchaeus and called him by name. “Zacchaeus!” he said. “Quick, come down! I must be a guest in your home today.” 6 Zacchaeus quickly climbed down and took Jesus to his house in great excitement and joy. 7 But the people were displeased. “He has gone to be the guest of a notorious sinner,” they grumbled. 8 Meanwhile, Zacchaeus stood before the Lord and said, “I will give half my wealth to the poor, Lord, and if I have cheated people on their taxes, I will give them back four times as much!” 9 Jesus responded, “Salvation has come to this home today, for this man has shown himself to be a true son of Abraham. 10 For the Son of Man came to seek and save those who are lost.”
Unlike the rich young man, Zacchaeus wasn’t told to give away everything. Instead, his immediate and voluntary response to Jesus’ presence was to commit to radical generosity and restitution. This shows that Zacchaeus’ heart had already been transformed by encountering Jesus. He didn’t need to be commanded to give—it was a natural response to the grace he received.
This contrast highlights the personalized nature of Jesus’ teachings. To the rich young man, wealth was a barrier to discipleship. For Zacchaeus, wealth became a tool for repentance and generosity. Both stories emphasize the same principle: money should never hold mastery over our hearts. Instead, it should be submitted to God’s purposes.
We’ll explore how this theme develops further as we look at additional teachings and parables where Jesus addresses money in ways tailored to each person’s heart condition.
By looking at the full counsel of God’s Word, we can see a striking contrast between the way Jesus addressed the young rich man and Zacchaeus. The young rich man’s problem was clearly the idolatry of money, so Jesus told him to sell everything as a way to expose his heart. In Zacchaeus’ case, however, we see a very different response. Zacchaeus voluntarily offered to give away half of his wealth and repay anyone he had cheated four times over.
Jesus didn’t tell Zacchaeus to sell everything, which is fascinating. Zacchaeus initiated this act of generosity, showing that perhaps money wasn’t his ultimate hang-up—it wasn’t his idol. Instead, his willingness to give reflected genuine repentance and a heart transformed by his encounter with Jesus.
But for another person, the issue of wealth was deeply rooted. If we turn to the parable of the rich fool in Luke, we find a different story. In this case, Jesus is approached by a man who wants Him to settle a family inheritance dispute. Here’s how it begins in Luke 12:13-15:
"Then someone called from the crowd, 'Teacher, please tell my brother to divide our father’s estate with me.' Jesus replied, 'Friend, who made me a judge over you to decide such things as that?' Then He said, 'Beware! Guard against every kind of greed. Life is not measured by how much you own.'”
Rather than stepping into the dispute, Jesus addresses the heart issue driving the request: greed. He uses this moment to warn against the dangers of finding identity and security in possessions.
Jesus then tells the parable in Luke 12:16-21:
Luke 12:16 Then he told them a story: “A rich man had a fertile farm that produced fine crops. 17 He said to himself, ‘What should I do? I don’t have room for all my crops.’ 18 Then he said, ‘I know! I’ll tear down my barns and build bigger ones. Then I’ll have room enough to store all my wheat and other goods. 19 And I’ll sit back and say to myself, “My friend, you have enough stored away for years to come. Now take it easy! Eat, drink, and be merry!”’ 20 “But God said to him, ‘You fool! You will die this very night. Then who will get everything you worked for?’ 21 “Yes, a person is a fool to store up earthly wealth but not have a rich relationship with God.”
This parable is a stark reminder that hoarding wealth without a heart for God leads to spiritual poverty. The rich fool thought he could secure his future through possessions, but his wealth ultimately couldn’t save him. His story contrasts with both the young rich man and Zacchaeus, emphasizing that our attitude toward money reveals where we place our trust—whether in ourselves, our possessions, or in God.
In each of these stories, Jesus addresses money in a way that gets to the heart of the individual. For some, money is an idol that must be dethroned. For others, it’s an opportunity for repentance and generosity. And for the rich fool, it’s a warning about the false security of wealth. Together, these accounts paint a fuller picture of Jesus’ teaching: money is not inherently good or evil, but our hearts must be rightly aligned to use it for God’s glory.
Yes, "A person is a fool to store up earthly wealth but not have a rich relationship with God." The key takeaway here is that Jesus didn’t give a rigid formula when it came to money. Instead, He addressed each person’s heart issues individually. The focus was on surrendering whatever stood between them and God. For some, it was greed; for others, it was security or pride. Regardless of the specifics, Jesus always challenged people to examine their relationship with money and how it influenced their faith.
Greed seems to be a universal issue, doesn’t it? It’s not just an ancient problem—it’s a societal problem today, just as it was in Jesus’ time. Jesus consistently warned against the dangers of greed, and after the parable of the great feast, we see another encounter where the issue of wealth and loyalty comes into focus.
In Matthew 22:15-22, we find the Pharisees attempting to trap Jesus with a question about taxes:
Matthew 22:15 Then the Pharisees met together to plot how to trap Jesus into saying something for which he could be arrested. 16 They sent some of their disciples, along with the supporters of Herod, to meet with him. “Teacher,” they said, “we know how honest you are. You teach the way of God truthfully. You are impartial and don’t play favorites. 17 Now tell us what you think about this: Is it right to pay taxes to Caesar or not?” 18 But Jesus knew their evil motives. “You hypocrites!” he said. “Why are you trying to trap me? 19 Here, show me the coin used for the tax.” When they handed him a Roman coin, 20 he asked, “Whose picture and title are stamped on it?” 21 “Caesar’s,” they replied. “Well, then,” he said, “give to Caesar what belongs to Caesar, and give to God what belongs to God.” 22 His reply amazed them, and they went away.
This moment is powerful because Jesus doesn’t fall into their trap. Instead, He offers a principle that still speaks to us today. The coin may bear Caesar’s image, but we bear God’s image. What we give to earthly systems is necessary for the time we live in, but what we give to God—our hearts, lives, and worship—is eternal. Jesus’ response forces us to consider where our ultimate allegiance lies.
So here the Pharisees get their trap flipped on them, and the stone they rolled against Jesus rolled back down against them. Money was their idol, and Jesus exposed them for it in a profound way. By asking for a coin, Jesus highlighted that they were guilty of breaking the first two commandments.
The coin they presented—a denarius—bore the image of Caesar, and it was inscribed with words declaring him to be divine. This not only constituted a carved image of a false god but also symbolized their allegiance to someone other than God. The Pharisees, the very people who prided themselves on their strict adherence to the law, were in possession of something that betrayed their idolatry. Their idol wasn’t just money itself; it was the power, prestige, and control it gave them.
Paul echoes this teaching in Romans 13, where he addresses paying taxes in the context of submitting to governing authorities. This comes after Romans 12, where Paul calls believers to live as "a living and holy sacrifice—the kind He will find acceptable." Paul then transitions to discussing submission to earthly authorities, writing:
"Everyone must submit to governing authorities. For all authority comes from God, and those in positions of authority have been placed there by God. So anyone who rebels against authority is rebelling against what God has instituted, and they will be punished. For the authorities do not strike fear in people who are doing right, but in those who are doing wrong. Would you like to live without fear of the authorities? Do what is right, and they will honor you. The authorities are God’s servants, sent for your good. But if you are doing wrong, of course, you should be afraid, for they have the power to punish you. They are God’s servants, sent for the very purpose of punishing those who do what is wrong. So you must submit to them, not only to avoid punishment but also to keep a clear conscience." (Romans 13:1-5)
Then, Paul transitions directly to the topic of money and taxes in Romans 13:6-7:
Romans 13:6 Pay your taxes, too, for these same reasons. For government workers need to be paid. They are serving God in what they do. 7 Give to everyone what you owe them: Pay your taxes and government fees to those who collect them, and give respect and honor to those who are in authority.
This is fascinating because it ties back to what Jesus said about "rendering to Caesar what is Caesar’s, and to God what is God’s." Both Paul and Jesus are reminding us that while we live in a world with earthly systems of governance, we are ultimately citizens of God’s kingdom. Paying taxes and respecting authorities are part of honoring God’s design for order and accountability.
What’s striking is how Jesus and Paul both use the topic of money to point to deeper spiritual truths. Jesus exposes the Pharisees’ idolatry, showing that their love for power and wealth had supplanted their devotion to God. Paul, in turn, calls believers to honor earthly obligations while keeping their ultimate allegiance to God. The principle is clear: money, taxes, and authority are temporary, but our relationship with God is eternal.
This perspective on money and submission lays the groundwork for understanding how we steward our resources—not just financially, but in every area of life—in a way that glorifies God.
So between Jesus and what Paul writes, the Word of God is clear: pay your taxes. Not a very popular teaching among some Christians today, but the principle here is that we should not idolize money. Taxes are part of living in the earthly systems God has permitted, but our attachment shouldn’t be to the money itself.
When we combine this teaching with the principle on lawsuits—like when Paul says in 1 Corinthians 6, "Why not just accept the injustice and leave it at that?"—we see a recurring theme. Jesus also addresses this when He says, "If someone sues you for your shirt, give them your coat too." The underlying message is that we shouldn’t be overly attached to money or possessions. Instead, we should prioritize loving others and not let money become a barrier to relationships or obedience to God.
Despite these clear teachings, it’s troubling how many false teachings exist within Christianity today. Many of these misinterpretations are thinly veiled excuses to mask greed or justify anger, often used as a license to be disrespectful or sinful toward others. These misteachings twist Scripture and obscure its true meaning, especially when it comes to money and wealth.
This brings us to some of the most misused parables and teachings in Scripture. Let’s start with the idea of the “camel gate” in Matthew 19, which is often referenced in relation to the rich young man.
We’ve already looked at the young man’s encounter with Jesus, where he was told to sell all his possessions and follow Him. The story ends with this verse:
"But when the young man heard this, he went away sad, for he had many possessions." (Matthew 19:22)
What follows is one of the most famous sayings of Jesus, found in Matthew 19:23-26:
Matthew 19:23 Then Jesus said to his disciples, “I tell you the truth, it is very hard for a rich person to enter the Kingdom of Heaven. 24 I’ll say it again—it is easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of God!” 25 The disciples were astounded. “Then who in the world can be saved?” they asked. 26 Jesus looked at them intently and said, “Humanly speaking, it is impossible. But with God everything is possible.”
This phrase about the camel and the eye of the needle has been the subject of much debate. Some have claimed that Jesus was referring to a small gate in Jerusalem called the “Needle Gate,” where a camel would have to kneel and be unloaded to pass through. While this interpretation is creative, there is no historical evidence for the existence of such a gate during Jesus’ time.
The simpler and more straightforward understanding is that Jesus was using hyperbole—a deliberate exaggeration to emphasize a point. The camel, the largest animal in the region, and the eye of a needle, the smallest imaginable opening, create an absurd visual. The message? It is humanly impossible for someone who trusts in their wealth to enter God’s kingdom. Jesus is driving home the impossibility of salvation through human effort.
This passage isn’t about dismantling wealth itself, but about dismantling the trust people place in it. It’s a call to recognize that salvation comes from God alone, and no amount of wealth, status, or personal effort can secure it. The problem isn’t the riches themselves; it’s the heart that clings to them.
This misinterpretation about the camel and the needle is just one example of how teachings about money are twisted, often to justify a particular viewpoint or lifestyle. Let’s explore more parables and teachings that have been similarly misused or misunderstood. Each reveals deeper truths about how we’re called to approach money, wealth, and generosity as followers of Christ.
We’ll look at this a little later, but Colossians 3:5 warns us that "a greedy person is an idolater, worshiping the things of this world." And in James 2, we’re reminded that we cannot love both God and the world. Jesus Himself said, "You cannot serve both God and money" and that "No one can serve two masters." The warning is clear: greed is a form of idolatry, and it places something else in the position that only God should hold in our lives.
While some might try to soften this teaching by pointing out that it’s hyperbole—saying, "Of course it’s possible for the rich to enter heaven"—we know this reasoning doesn’t align with Jesus’ larger point. His consistent teaching warns us to guard against every kind of greed, as He told the man in Luke 12. Greed blinds us to eternal values and creates a false sense of security.
People will also often claim that the disciples were rich because they owned houses or had possessions. This argument is not only out of context, but it’s also completely off-base. Those who make this claim rarely continue reading past the verses we just looked at. If they did, they would see what happens next in Matthew 19:27-29:
"Then Peter said to Him, 'We’ve given up everything to follow You. What will we get?'
Jesus replied, 'I assure you that when the world is made new and the Son of Man sits upon His glorious throne, you who have been My followers will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has given up houses or brothers or sisters or father or mother or children or property, for My sake, will receive a hundred times as much in return and will inherit eternal life. But many who are the greatest now will be least important then, and those who seem least important now will be the greatest then.'”
Peter’s statement makes it clear: the disciples gave up everything to follow Jesus. Far from being rich, they lived lives of sacrifice and dependence on God’s provision. Jesus’ response reinforces the eternal rewards that come with such sacrifice. He is not condemning wealth itself but rather challenging the attachment to it that prevents people from fully trusting in God and prioritizing His kingdom.
This passage also reveals a deeper principle: the things we give up for God in this life are not truly lost. Whether it’s possessions, relationships, or status, God promises to repay us far beyond what we’ve surrendered, both in this life and in eternity. The question Jesus forces us to consider is this: what are we holding onto that we’re unwilling to give up for Him?
The rich young man couldn’t give up his wealth, but the disciples left everything behind. Jesus contrasts these responses to show us what true discipleship looks like. It’s not about what we own or don’t own; it’s about what owns us. If our hearts are tied to earthly treasures, we cannot fully follow Christ. This is why Jesus repeatedly calls us to be aware of every kind of greed and to focus on eternal rewards rather than temporary wealth.
Others often focus on the parable of the talents, found in Matthew 25:14-30. In this parable, Jesus tells of a master who entrusts three servants with different amounts of money, referred to as talents or bags of silver depending on the translation. Each servant receives an amount according to their ability. One servant is given five talents, another is given two, and the last is given one.
The first servant invests his five talents and earns five more. The second servant does the same with his two talents, doubling the amount. However, the third servant, fearful of losing what he was given, buries his talent in the ground and returns it to the master without any increase. When the master returns, he praises the first two servants for their faithfulness and rewards them. To the third servant, however, he says, "You wicked and lazy servant!" The master takes the one talent away and gives it to the servant with ten.
This parable is frequently misrepresented as a lesson on financial stewardship. Many use it to emphasize wise money management or the need to maximize investments, but this interpretation falls far short of Jesus’ intended message. While there are biblical principles about stewardship elsewhere, this parable isn’t primarily about managing finances—it’s about being prepared for Jesus’ return.
To fully grasp the meaning of this parable, we need to consider its context. It’s part of a larger teaching known as the Olivet Discourse, which begins in Matthew 24. The discourse is prompted by the disciples’ question, “When will all this happen? What sign will signal your return and the end of the world?” Jesus then launches into an extended discussion about the end times, emphasizing over and over again the need to be ready.
There are no chapter breaks in the original text, so the teaching flows seamlessly from Matthew 24 into Matthew 25. Before the parable of the talents, Jesus tells the parable of the bridesmaids, where five wise bridesmaids keep their lamps filled with oil and ready, while five foolish bridesmaids neglect to prepare and are shut out of the wedding feast. Like the parable of the bridesmaids, the parable of the talents is about preparation and faithfulness. It’s not a lesson on oil management, just as the parable of the talents is not about financial management.
Jesus uses these parables to teach that the Kingdom of Heaven requires readiness and responsible action in light of His return. The talents symbolize more than just money; they represent the opportunities, resources, and responsibilities entrusted to us by God. The faithful servants in the parable weren’t rewarded because they simply multiplied their resources—they were rewarded because they acted faithfully and responsibly with what their master had given them. The lazy servant, on the other hand, was condemned not because he failed to make a profit, but because he failed to act at all. His inaction reflected a lack of trust and a misunderstanding of his master’s expectations.
Ironically, the parable of the talents is about being ready for a time when money, possessions, and earthly resources will no longer matter. To reinterpret this parable as a lesson on financial growth is an egregious error, missing the broader context of Jesus’ teaching. The entire discourse is about Kingdom management and preparing for the return of Christ, not about accumulating or managing earthly wealth. This parable challenges us to consider how we are using what God has entrusted to us in light of eternity, not how we can increase our material gain. By keeping this perspective, we can see the deeper call to faithfulness and readiness in all aspects of life.
The next parable that is often misused is the parable of the dishonest manager, found in Luke 16:1-13. In this story, we meet a shrewd manager who is about to be fired for mishandling his master’s assets. Knowing that his time as manager is coming to an end, he devises a plan. He reduces the debts owed to his master, adjusting the amounts in favor of the people who are indebted.
Now, why would he do this? The text tells us that he doesn’t want to beg or end up unemployed and destitute, so he manipulates the situation to gain favor with those who owed the debts. By doing so, he hopes that when he is out of a job, these individuals will welcome him into their homes or possibly offer him work.
Interestingly, Jesus doesn’t praise the man’s dishonesty, but He does praise his shrewdness. Jesus highlights the manager’s ability to think ahead and act decisively, even in a worldly sense. In Luke 16:8, He says, "The rich man had to admire the dishonest rascal for being so shrewd. And it is true that the children of this world are more shrewd in dealing with the world around them than are the children of the light."
The lesson here is not about endorsing dishonesty or greed but about being wise and purposeful with what has been entrusted to us. Jesus is drawing a contrast: if people of the world are so diligent and strategic with money and resources for temporary, self-serving goals, how much more diligent and strategic should God’s people be with Kingdom resources for eternal purposes?
In Luke 16:9, Jesus clarifies this principle further: "Here’s the lesson: Use your worldly resources to benefit others and make friends. Then, when your earthly possessions are gone, they will welcome you to an eternal home." The point isn’t that money itself is the focus, but rather that worldly resources should be used wisely to advance Kingdom priorities, like helping others, building relationships, and preparing for eternity.
This parable, like many others, is not about wealth itself but about faith, preparedness, and the wise stewardship of what God has entrusted to us. Jesus concludes this teaching with a warning about divided loyalties in Luke 16:13: "No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve both God and money."
Once again, the emphasis is on the heart. Money and resources are temporary tools, and Jesus challenges us to use them in ways that reflect Kingdom priorities. The dishonest manager was shrewd in planning for his immediate future; we, as followers of Christ, should be just as intentional and thoughtful in using our time, talents, and resources to prepare for eternity.
Parables like this one are rarely about money itself. Instead, they teach us to evaluate our faithfulness, priorities, and preparedness for God’s Kingdom. If worldly people can be so strategic with money, how much more intentional should we be with the things of God, like discipleship, stewardship, and advancing the Gospel? Jesus invites us to a higher standard, calling us to use what we’ve been given in ways that align with His eternal purposes.
At this point, we arrive at something called the prosperity gospel. As we’ve been discussing, it’s incredibly sad that many Christians don’t actually read their Bibles thoroughly. This has been a recurring theme throughout this book: we must keep reading and avoid quoting a verse or passage from a book we haven’t finished. The prosperity gospel thrives on people not reading their Bibles carefully. Its preachers often cherry-pick verses, quoting from books they haven’t finished reading themselves—or worse, relying on the fact that their listeners haven’t read them either.
I call this the "half gospel" or the "short-sighted gospel" because it focuses exclusively on earthly blessings and material gain while neglecting the eternal perspective that Jesus continually calls us to. It entices people to focus on health, wealth, and success, sprinkling in just enough of Jesus to make it seem biblical. However, this approach runs contrary to the full counsel of God’s Word. As we’ve seen in Colossians 3:1-2, "Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand. Think about the things of heaven, not the things of earth."
The prosperity gospel tries to shift your focus back to earthly things—money, possessions, and temporary pleasures. Yes, God may bless us in this world, but sometimes He doesn’t, and that’s not what ultimately matters. Our focus should always be on heavenly things. This gospel, which promotes health and wealth as its primary goals, is not only incomplete—it’s dangerous.
We’ve talked in the past about short-sighted prayer and greedy prayer. Remember John 14:13-14, where Jesus says, "You can ask for anything in My name, and I will do it, so that the Son can bring glory to the Father. Yes, ask Me for anything in My name, and I will do it." Prosperity preachers often quote this out of context, making it seem like Jesus promises to fulfill every desire, including those rooted in greed.
But as we’ve seen, this is clearly hyperbole. Jesus doesn’t grant requests that lead us to sin, including the sin of greed. The context of His teaching is always about aligning our prayers with God’s will and His glory. If we pray for things that serve His Kingdom, He delights in answering those prayers. But asking for material wealth to feed selfish ambition? That’s not the point.
Now, if we turn back a couple of chapters in the Gospel of John, we see Jesus confronting another issue related to money. In John 2:13-17, Jesus clears the temple:
"It was nearly time for the Jewish Passover celebration, so Jesus went to Jerusalem. In the Temple area, He saw merchants selling cattle, sheep, and doves for sacrifices; He also saw dealers at tables exchanging foreign money. Jesus made a whip from some ropes and chased them all out of the Temple. He drove out the sheep and cattle, scattered the money changers’ coins over the floor, and turned over their tables. Then, going over to the people who sold doves, He told them, ‘Get these things out of here. Stop turning My Father’s house into a marketplace!’ Then His disciples remembered this prophecy from the Scriptures: ‘Passion for God’s house will consume Me.’”
This moment reveals Jesus’ righteous anger over people using religion as a means to profit. The Temple, meant to be a place of worship and communion with God, had been turned into a marketplace. This parallels the problem with the prosperity gospel—it prioritizes material gain over spiritual worship. Just as Jesus overturned the tables in the Temple, we must overturn the idea that God is a means to an earthly end.
The prosperity gospel is short-sighted because it ignores the eternal blessings of knowing Christ. Health and wealth are temporary; what matters is our relationship with God and the eternal treasures we store in heaven. Jesus consistently calls us to focus on the Kingdom, not on building empires for ourselves here on earth. Let’s remember that the Gospel isn’t about what we can get from God—it’s about what He has already done for us through Jesus Christ.
We’ll see this theme echoed again as we continue to examine Jesus’ teachings and how they challenge us to align our hearts with eternal priorities.
Now, people often use the instance of Jesus clearing the Temple as an excuse to justify their anger, to lash out, or even to insult others. But when we take a step back and put aside our self-righteousness, we realize that we’re not fulfilling Scripture by acting in anger. After all, we’re not Jesus, though we are called to emulate Him. Jesus’ actions in the Temple were rooted in His divine authority and a specific fulfillment of prophecy, not in human frustration or self-justification.
James 1:19-20 reminds us of this important truth:
"Understand this, my dear brothers and sisters: You must all be quick to listen, slow to speak, and slow to get angry. Human anger does not produce the righteousness God desires."
Paul echoes this in Galatians 5, where he lists "outbursts of anger" as a sin of the flesh, in stark contrast to the fruit of the Spirit, which includes patience, kindness, and self-control. Similarly, in Ephesians 4:26-27, Paul warns us about anger:
"And don’t sin by letting anger control you. Don’t let the sun go down while you are still angry, for anger gives a foothold to the devil."
These passages remind us that human anger is often destructive and self-serving, not productive for God’s purposes. When Jesus cleared the Temple, He wasn’t acting out of human anger. He was fulfilling Scripture and demonstrating a righteous zeal for God’s house. His actions were rooted in a passion for the sanctity of worship and a direct response to the corruption that had infiltrated the Temple.
The Gospel of John makes this connection clear when it references Psalm 69:9: "Passion for your house has consumed me, and the insults of those who insult you have fallen on me." Jesus wasn’t throwing a tantrum—He was acting with divine purpose to uphold the holiness of God’s house.
But here’s where this becomes convicting for us: Do we, as the Church today, also treat God’s house like a marketplace? Commercialism is rampant in many churches. Pastors and leaders can sometimes seem more concerned with money, numbers, and branding than with righteous living or shepherding their flock. It’s easy to point fingers at the world, but perhaps those who are quick to be self-righteous about issues should turn that same scrutiny on the Church itself.
When we focus more on profit than on prayer, or when we prioritize comfort and consumerism over spiritual growth, we risk turning God’s house into the very thing Jesus condemned in the Temple. It’s a sobering reminder that we must continually examine our hearts, our motives, and the ways we approach worship and ministry.
Instead of using Jesus’ example to justify our own outbursts, we should be asking: Are we treating the things of God with the reverence they deserve? Are we focused on holiness and worship, or have we let worldly concerns seep into our spiritual lives? These are questions worth wrestling with, both individually and as a Church.
Ultimately, Jesus’ actions challenge us not to wield our anger self-righteously, but to align our hearts with His zeal for God’s glory and the sanctity of worship. Let’s strive to live in a way that reflects His righteousness, not our own.
In the last chapter, we looked at 1 Timothy on the topic of divorce—or, in the last chapter, we explored Christianity’s approach to divorce. This week, let’s revisit those same passages in light of the topic of money.
In 1 Timothy 3:1-3, Paul outlines the qualifications for a church leader, saying:
"This is a trustworthy saying: ‘If someone aspires to be a church leader, he desires an honorable position.’ So a church leader must be a man whose life is above reproach. He must be faithful to his wife. He must exercise self-control, live wisely, and have a good reputation. He must enjoy having guests in his home, and he must be able to teach. He must not be a heavy drinker or be violent. He must be gentle, not quarrelsome, and not love money."
Notice that among these qualifications, alongside faithfulness, self-control, and gentleness, Paul emphasizes that a church leader must not love money. The love of money is directly tied to character and spiritual maturity.
If we keep reading in 1 Timothy 6, Paul gives stern warnings about false teachers, tying their motives to greed and material gain. Starting in 1 Timothy 6:5, Paul writes:
"These people always cause trouble. Their minds are corrupt, and they have turned their backs on the truth. To them, a show of godliness is just a way to become wealthy. Yet true godliness with contentment is itself great wealth. After all, we brought nothing with us when we came into the world, and we can’t take anything with us when we leave it. So if we have enough food and clothing, let us be content."
The next verse contains one of the most misquoted lines in Scripture. Popular translations often say, "For the love of money is the root of all kinds of evil" (1 Timothy 6:10), but the Greek text simply states, "For the love of money is the root of all evil" (ῥίζα γάρ πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία, rhee-zah gar pan-ton ton kah-kon estin hey fee-lar-goo-ree-ah). While this may be hyperbole, it highlights the profound danger of loving money. This ties directly back to Jesus’ teaching in the Gospels, where He warns against divided loyalties, saying, "You cannot serve both God and money."
Paul contrasts this danger with a powerful truth in 1 Timothy 6:6: "True godliness with contentment is itself great wealth." Contentment is a virtue rarely emphasized in today’s church, where the focus often drifts toward worldly success rather than spiritual satisfaction. Paul reminds us that we should find contentment in having our basic needs met, not in accumulating wealth.
As we continue, Paul offers direct instruction to Timothy in 1 Timothy 6:11:
"But you, Timothy, are a man of God; so run from all these evil things. Pursue righteousness and a godly life, along with faith, love, perseverance, and gentleness."
Paul’s advice for Timothy contrasts sharply with the greed-driven false teachers he describes earlier. He encourages Timothy to pursue virtues that reflect a Kingdom mindset, not an attachment to earthly riches.
Paul also addresses the wealthy directly in 1 Timothy 6:17-19:
"Teach those who are rich in this world not to be proud and not to trust in their money, which is so unreliable. Their trust should be in God, who richly gives us all we need for our enjoyment. Tell them to use their money to do good. They should be rich in good works and generous to those in need, always being ready to share with others. By doing this, they will be storing up their treasure as a good foundation for the future so that they may experience true life."
Here we see both a warning and an encouragement. Wealth is not condemned, but it comes with responsibility. Those who are blessed with riches should use them generously for good works, storing up treasure in heaven rather than relying on the fleeting security of earthly possessions. Paul is clear: generosity is a reflection of trust in God, and it is the antidote to the idolatry of money.
This connects powerfully with Jesus’ teaching in Matthew 25, where He gives the sobering parable of the sheep and the goats. In this parable, the eternal destiny of each individual is determined by how they treated "the least of these." Jesus says in Matthew 25:40:
"And the King will say, ‘I tell you the truth, when you did it to one of the least of these My brothers and sisters, you were doing it to Me.’"
The principle is clear: our faith is revealed in how we use our resources to care for those in need. Generosity is not optional—it is a reflection of God’s love at work in our lives. Wealth, like fire, is a powerful tool but must be handled with care. Those who are blessed must recognize the responsibility that comes with their blessings, using their resources to serve others and glorify God.
As we’ve seen, the Bible provides both stern warnings and encouraging instructions about money. It challenges us to avoid the love of money, pursue godliness with contentment, and generously use whatever we have to build the Kingdom of God. Let’s heed these lessons and remember that in the end, it’s how we honor God and serve others that truly matters.
It’s not the only place we see stern warnings for the rich. In the book of James, we find powerful teachings that echo Jesus’ warnings. In James 1:9-11, he addresses both the wealthy and the poor:
"Believers who are poor have something to boast about, for God has honored them. And those who are rich should boast that God has humbled them. They will fade away like a little flower in the field. The hot sun rises and the grass withers; the little flower droops and falls, and its beauty fades away. In the same way, the rich will fade away with all of their achievements."
Notice the recurring theme here. The poor are blessed, much like Jesus’ teaching in Matthew 5 during the Sermon on the Mount, while the rich are humbled. James describes the fleeting nature of wealth and achievement, using imagery that ties back to warnings about the dangers of being lukewarm. This humbling of the rich serves as a reminder that earthly riches are temporary, fading as quickly as flowers in the heat of the sun.
If we continue in James, chapter 4 speaks directly to human desires and misplaced priorities:
"You are jealous of what others have, but you can’t get it, so you fight and wage war to take it away from them. Yet you don’t have what you want because you don’t ask God for it. And even when you ask, you don’t get it because your motives are all wrong—you want only what will give you pleasure. You adulterers! Don’t you realize that friendship with the world makes you an enemy of God? I say it again: If you want to be a friend of the world, you make yourself an enemy of God." (James 4:2-4)
This passage confronts us with a sobering reality: greed and selfish ambition not only disrupt our lives but place us in opposition to God. James pulls no punches, stating that friendship with the world is enmity with God. This ties back to Jesus’ teaching that no one can serve two masters—you cannot serve both God and money.
If we continue to James 5:1-3, the warnings grow even more severe:
"Look here, you rich people: Weep and groan with anguish because of all the terrible troubles ahead of you. Your wealth is rotting away, and your fine clothes are moth-eaten rags. Your gold and silver are corroded. The very wealth you were counting on will eat away your flesh like fire. This corroded treasure you have hoarded will testify against you on the day of judgment."
Many dismiss this passage as a specific critique of those who exploit workers or hoard wealth unjustly. While that is certainly a part of it, the overarching message is clear: wealth itself is temporary, and the dangers of relying on it are eternal. This imagery of corrosion and fire mirrors Jesus’ teaching in the Sermon on the Mount, where He warns that earthly treasures are vulnerable to decay and theft. The issue isn’t possession—it’s how wealth is used and where priorities lie.
However, it’s equally important to note that there were wealthy people in the early church who used their resources to further the Kingdom of God. For example, Luke 8:1-3 tells us about women like Mary Magdalene, Joanna, and Susanna, who financially supported Jesus’ ministry. These women used their wealth not for selfish gain but to serve the Messiah and His mission.
In Acts 16, we meet Lydia, a wealthy merchant who dealt in purple cloth, a luxury item created through the painstaking process of crushing mollusk shells. Lydia not only supported Paul’s ministry but also hosted the church in her home. Similarly, in Romans 16:1-2, we’re introduced to Phoebe, a benefactor who provided resources for the church. Historical accounts suggest that Phoebe may have financed the production and delivery of the letter to the Romans, a costly endeavor equivalent to around $3,000 in today’s money.
We also see Philemon, a wealthy man who had a home large enough to host others and owned slaves or servants, including Onesimus, the runaway servant mentioned in the letter. Paul doesn’t command Philemon to give everything away but encourages him to show forgiveness and generosity, which he likely extended to support Paul’s ministry as well.
The key takeaway is this: wealth wasn’t condemned outright. Instead, it was viewed as a resource to build the Kingdom of God. The issue isn’t about possession but priorities. Wealth is dangerous when it becomes an idol or is hoarded selfishly, but when used for Kingdom work, it becomes a powerful tool for God’s purposes. Without wealthy benefactors like Lydia, Phoebe, or Philemon, the early church might not have thrived in certain areas, and we might not have some of the foundational texts of the New Testament, such as the letter to the Romans.
The Bible calls for a balance: stern warnings against greed and idolatry, alongside encouragement to use wealth generously and wisely for the glory of God. It’s not about the money itself—it’s about where your heart lies and how you steward the resources God has entrusted to you.
It's okay to have nice things. But the Bible doesn’t promise them, and they should never become idols or take the place of God in our lives. In fact, when possessions become the focus of our hearts, they start to act like lords over us. A funny example of this is the term “curio cabinet.” Many people have curio cabinets to display collections, but if you think about the word “curio,” it’s the Greek word κύριος (koo-ree-os), which means “lord” or “master.” Whenever we see Jesus referred to as Lord in the Bible, this is the word used. So, in a way, a curio cabinet could humorously represent little lords or masters that we’ve collected. This points back to the idea of idols—often small figurines or images worshiped in ancient times. The question is, have we let possessions or collections become our lords?
Jesus says plainly in Matthew 6:24, “No one can serve two masters. For you will hate one and love the other; you will be devoted to one and despise the other. You cannot serve both God and money.” This warning ties directly to the teachings we see elsewhere in the New Testament. For instance, in Ephesians 5:5, Paul writes, “You can be sure that no immoral, impure, or greedy person will inherit the Kingdom of Christ and of God. For a greedy person is an idolater, worshiping the things of this world.” Similarly, in Colossians 3:5, Paul says, “So put to death the sinful, earthly things lurking within you. Have nothing to do with sexual immorality, impurity, lust, and evil desires. Don’t be greedy, for a greedy person is an idolater, worshiping the things of this world.”
These verses emphasize that greed is idolatry. The Bible repeatedly warns us about this sin, yet it’s one we often overlook while being quick to condemn others for more visible sins. Instead of pointing fingers, we should examine ourselves. Is our sin greed?
On the topic of money, it’s also crucial to avoid resentment and embrace balance. What does it mean to be rich? It’s a relative and subjective question. In a city like Naples, Florida, where I live, the homeless might be considered rich compared to people in other countries. Here, it’s rare for someone to go hungry. The abundance of leftovers and resources makes it a place where even those who struggle economically are provided for. Yet, within Naples’ affluent community, what one person considers a life of abundance, another might see as modest or even poor.
This relativity applies in church, too. Sometimes, wealth is hidden or misrepresented. It reminds me of Proverbs 13:7, “Some who are poor pretend to be rich; others who are rich pretend to be poor.” I once worked with someone in ministry who criticized people for driving luxury cars like Mercedes-Benz, yet he himself drove a brand-new Jeep Rubicon—an equally expensive vehicle. He wore a mask of modesty while spending more than those he criticized. This type of hypocrisy is dangerous and unhelpful. Wealth isn’t inherently wrong, but pretending to be something we’re not is.
If everyone were called to give everything away, we wouldn’t have a church, missions, or media ministries. In the Bible, it was wealthy individuals who often supported the work of God. Their contributions helped build the early church and spread the Gospel. Wealth is not inherently bad; it’s a resource God uses for His purposes.
We also need to remember that wealth is relative, just as we discussed last week about fine clothing and jewelry. One person’s expensive jewelry might seem modest to another, depending on their perspective. Similarly, a mansion in one community might look like a shack to someone from another. James 2:1-4 addresses this issue of partiality:
"My dear brothers and sisters, how can you claim to have faith in our glorious Lord Jesus Christ if you favor some people over others? For example, suppose someone comes into your meeting dressed in fancy clothes and expensive jewelry, and another comes in who is poor and dressed in dirty clothes. If you give special attention and a good seat to the rich person, but you say to the poor one, ‘You can stand over there, or else sit on the floor’—well, doesn’t this discrimination show that your judgments are guided by evil motives?"
James warns us not to show favoritism toward the wealthy or look down on the poor. Wealth and poverty alike are used by God for His purposes. God calls people at every level of wealth to serve Him. The point isn’t about how much someone has but how they use it. Whether rich or poor, the call is the same: to honor God with what we’ve been given and to avoid letting possessions become our idols.
Let’s keep this perspective as we consider our own attitudes toward money and possessions. Wealth isn’t the problem—it’s our hearts that God cares about. The question we should ask ourselves is: What’s sitting in the curio cabinet of our lives? Are our possessions becoming our lords, or are we using them to glorify the Lord?
Let’s address another false teaching often tied to prosperity theology—one that misuses Malachi 3:10. This verse is frequently cited by those who are either greedy for money or have a poor understanding of Scripture, both of which are unacceptable in the church. Using Malachi 3:10 to impose a rigid 10% tithe on congregants is a misapplication of Scripture that places an unnecessary yoke on people.
We know from the New Testament that we are not under the Law of Moses. This is foundational to Christian teaching and is typically covered in pastoral training or seminary. Yet, many pastors and leaders will simultaneously affirm this truth and then turn around and impose a requirement for tithing based on the Mosaic Law, pointing to Malachi 3 as their justification. This is both hypocritical and manipulative, appealing to the greed of their congregants – the wrong motive for giving!
To understand this, we need to look at the context of Malachi 3. The prophet Malachi addresses a specific issue: the Israelites were offering lame sacrifices—things so worthless that their governor wouldn’t even accept them. Malachi calls this behavior a form of cheating God. When we get to Malachi 3:8-10, it says:
"Should people cheat God? Yet you have cheated me!
But you ask, ‘What do you mean? When did we ever cheat you?’
You have cheated me of the tithes and offerings due to me. You are under a curse, for your whole nation has been cheating me. Bring all the tithes into the storehouse so there will be enough food in my Temple. If you do," says the Lord of Heaven’s Armies, "I will open the windows of heaven for you. I will pour out a blessing so great you won’t have enough room to take it in! Try it! Put me to the test!"
This passage is often cherry-picked without understanding its broader context. The people Malachi addresses are described as wicked cheaters who have been defrauding God. These verses are not directed at righteous, generous givers but at people blatantly dishonoring God.
Another argument often made about this passage is that it’s the only place in Scripture where God says, "test me." While this is true, it’s not a good argument for prescribing tithing today. The uniqueness of this statement should raise questions about its context and application, especially when we consider Jesus’ response to temptation: "You must not test the Lord your God" (Matthew 4:7). Furthermore, Malachi 3:14 highlights the wickedness of those who test God:
Malachi 3:14 “You have said, ‘What’s the use of serving God? What have we gained by obeying his commands or by trying to show the Lord of Heaven’s Armies that we are sorry for our sins? 15 From now on we will call the arrogant blessed. For those who do evil get rich, and those who dare God to punish them suffer no harm. [Not only do those who do wickedness prosper; they also test God and they escape!]’”
Clearly, this passage was addressing unfaithful, wicked people who dare to test god! Yet prosperity theology twists it into a prescription for transactional giving, where people expect earthly blessings in return for their tithes.
Generosity, however, should come from a heart transformed by Christ, not from a desire to manipulate God into giving us more. Ironically, those who push this false teaching are short-changing themselves, because true sacrificial giving often goes far beyond 10%.
We see this exemplified in the Gospel of Mark 12:41-44, where Jesus observes people giving at the Temple:
"Jesus sat down near the collection box in the Temple and watched as the crowds dropped in their money. Many rich people put in large amounts. Then a poor widow came and dropped in two small coins. Jesus called His disciples to Him and said, 'I tell you the truth, this poor widow has given more than all the others who are making contributions. For they gave a tiny part of their surplus, but she, poor as she is, has given everything she had to live on.'”
The widow’s offering reflects the kind of sacrificial, wholehearted generosity that pleases God—not because of the amount, but because of the heart behind it.
This pattern continues in the early church, as seen in Acts 2:42-45:
"All the believers devoted themselves to the apostles’ teaching, and to fellowship, and to sharing in meals (including the Lord’s Supper), and to prayer. A deep sense of awe came over them all, and the apostles performed many miraculous signs and wonders. And all the believers met together in one place and shared everything they had. They sold their property and possessions and shared the money with those in need."
Similarly, Acts 4:32-35 tells us:
"All the believers were united in heart and mind. And they felt that what they owned was not their own, so they shared everything they had. The apostles testified powerfully to the resurrection of the Lord Jesus, and God’s great blessing was upon them all. There were no needy people among them, because those who owned land or houses would sell them and bring the money to the apostles to give to those in need."
This radical generosity demonstrates that the early church wasn’t focused on a rigid 10% tithe but on a spirit of complete surrender and unity. They viewed their resources as belonging to God and used them to meet the needs of others, glorifying Him in the process.
The takeaway here is clear: while Malachi 3:10 has been misused to impose a legalistic view of tithing, the New Testament calls us to something far greater. The generosity seen in the early church reflects the freedom and joy that come from recognizing that all we have belongs to God. Instead of being bound by legalism, we are invited to give cheerfully and sacrificially, trusting God to provide for both our needs and the needs of His Church.
So here we arrive at some spiritual benefits of tithing. Tithing is an act of worship. It’s sacrificial, reflecting trust in God’s provision and a commitment to His Kingdom. As we saw in Romans 12:1, we are called to be a living sacrifice. This means thinking and living sacrificially as a form of true worship. Unlike the lip service we often see in churches today, tithing is a tangible way to put your money where your mouth is. It moves beyond words and into action, demonstrating trust and gratitude to God.
Tithing is also a sign of the Spirit in you. The book of Acts shows us the early church’s radical generosity, where believers gave everything without hesitation. This wasn’t just a cultural moment; it was the Spirit of God working within them, prompting extreme generosity. Giving is an understated but profound gift of the Holy Spirit. When we tithe or give generously, it’s a reflection of the Spirit moving in our hearts, aligning us with God’s nature as a giver.
It is also an exercise of our faith. In a society where money often becomes an idol, letting go of a portion of it is a powerful declaration of trust in God. When we tithe, we acknowledge that everything we have is already His. Giving 10% while keeping 90% is a step of faith, trusting that God will provide for our needs even when we release part of our income. It’s a practical reminder that our security comes from God, not our wealth.
Tithing promotes financial discipline. It encourages intentional budgeting and prioritization of expenses. Setting aside a portion for God helps develop habits of managing finances responsibly and avoiding impulsive spending. It’s a practice that cultivates stewardship and discipline.
Generosity creates joy. Studies confirm what Scripture teaches—giving to others creates a positive emotional impact. This phenomenon, often referred to as the "giver’s high," fosters gratitude, reduces stress, and promotes well-being. This aligns with 2 Corinthians 9:7, which says, “You must each decide in your heart how much to give. And don’t give reluctantly or in response to pressure. ‘For God loves a cheerful giver.’”
There are also tangible, practical benefits to giving. Charitable donations often qualify for tax deductions, creating financial incentives for giving. Allocating 10% of income to tax-deductible charities can reduce taxable income, leaving more room for savings and investments. This may not be the primary reason to give, but it’s a notable side benefit.
Tithing balances materialism with purpose. Regular giving counters the pull of consumerism and materialism, encouraging individuals to focus on what truly matters. It reinforces the idea that wealth is not just about accumulation but also meaningful contribution. It shifts the heart from a self-centered view of resources to a Kingdom-centered perspective, aligning our priorities with God’s.
Tithing supports the church, the community, and the family. Giving provides resources for ministry operations, such as outreach programs, community support, feeding the hungry, recovery meetings, and missions that share the Gospel. It enables churches to maintain facilities, support staff, and expand their reach. Imagine going to a restaurant, enjoying the food, and telling everyone how great it is, but never paying for your meals. Would you have the nerve to complain if the restaurant closed? Yet this is the reality for many churches today, where people lament closures but have contributed nothing to support their ministries.
Tithing reflects a deeper understanding that the church is not only sustained by prayer and preaching but also by the tangible support of its people. It’s not just an obligation—it’s an act of worship, faith, and love that demonstrates commitment to God’s work in the world.
In Colossians 3:2, we’re reminded to “set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand.” This eternal focus helps us approach finances with wisdom and perspective.
In Philippians 4, a verse often misused in prosperity teachings, Paul offers profound insight on contentment. Many quote “I can do all things through Christ who gives me strength” (Philippians 4:13), but when we read the surrounding verses, we see the true meaning. Starting in Philippians 4:11, Paul writes, “Not that I was ever in need, for I have learned how to be content with whatever I have. I know how to live on almost nothing or with everything. I have learned the secret of living in every situation, whether it is with a full stomach or empty, with plenty or little. For I can do everything through Christ, who gives me strength.”
The context is about contentment in all circumstances, not about achieving worldly success. Paul even acknowledges the generosity of the Philippians, saying, “Even so, you have done well to share with me in my present difficulty.” The word for “difficulty” in the Greek is θλίψις (thlipsis, pronounced thleep-sis), meaning “affliction.” This passage reminds us that the strength Christ provides enables us to endure and thrive in any situation, not to chase wealth or possessions. It’s about being content in God’s provision.
Wealth is relative, and contentment is key. Generosity and balance should define our financial mindset. Jesus’ teachings remind us that money is a tool for His Kingdom, not the goal of our lives. Life is short, and we can’t take anything with us, but we can use what we have to make a lasting impact for God’s glory. This principle of balance isn’t about legalism or perfection; it’s about aligning our hearts with God’s purposes while wisely stewarding what He’s given us. When we use our resources with eternity in mind, we find true contentment and joy.
The parable of the fool with the barns reminds us that our time here is short, and tomorrow is not guaranteed. It should be a warning to those of us who might be holding on too tightly to our wealth that our real treasure is in heaven and that if we die today, we will have to face Jesus who will hold us to an account for how we’ve used it. Were we the faithful servants in the parable of the talents, or did we hide it away? We should focus on heavenly things, living to please our true Master in heaven with the anticipation of hearing, “Well done, good and faithful servant!”
Colossians 3:1 Since you have been raised to new life with Christ, set your sights on the realities of heaven, where Christ sits in the place of honor at God’s right hand. 2 Think about the things of heaven, not the things of earth. 3 For you died to this life, and your real life is hidden with Christ in God. 4 And when Christ, who is your life, is revealed to the whole world, you will share in all his glory.
©️ Copyright 2024 Gene SimcoMost Scripture quotations are taken from the Holy Bible, New Living Translation, copyright ©1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Carol Stream, Illinois 60188. All rights reserved.Scriptures in brackets reflect the original Biblical languages.