Jesus on Possessions
Jesus on Possessions
We have already noted Jesus’ demands on some potential disciples’ resources (e.g., Mk 10:21-22). Such examples cohere with a larger emphasis in Jesus’ teaching, one that appears in multiple layers of the tradition and is undoubtedly authentic to Jesus.
Some of Jesus’ teachings on discipleship appear too radical to have been conveniently invented by more sedentary later followers.1 For example, we noted that Jesus’ emphasis on utter faith in God and relinquishment of possessions is so recurrent that Vermes considers it the central thrust of his teaching.2 Jesus’ teaching on possessions coheres on the one hand with his radical dependence on the Father, and on the other with Jesus’ demands for discipleship and the absolute priority of the kingdom. In light of the coming kingdom, matters considered valuable in the present lose all their value (Mk 10:21; Matt 6:20//Lk 12:33; Matt 13:44-46).3
Although only the more radical sages of antiquity shared Jesus’ view that earthly possessions were essentially worthless,4 his illustrations of the point fit their Jewish environment. Thus for example Jesus invites his hearers to lay up their treasures in heaven rather than on earth, where they remain susceptible to moths, rust and thieves (Matt 6:19-21//Lk 12:33). Jesus employs images that were probably familiar to most of his audience. They would recognize the corruptibility of wealth,5 that obedience on earth led to treasure in heaven,6 and that laying up treasures according to God’s commandments was better than letting one’s resources rust (Sir 29:10-11).
Jesus warned against being divided between two masters, God and Mammon (Matt 6:24//Lk 16:13). Everyone must serve someone, but one whose service is divided will love one master and hate the other.7 “Mammon” here was a common Aramaic term for money or property,8 but its contrast with God as an object of service here might suggest that it has been deified (by its worshipers) as well as personified.9 The Aramaic term tends to support authenticity; the graphic image, characteristic of Jesus’ teaching style, reinforces that support.
Jesus sometimes used a standard type of Jewish argument traditionally called qal vaomer: “how much more?” (e.g., Matt 7:11//Lk 11:13; Matt 10:25; 12:12).10 This figure of speech appears also in Jesus’ teaching about trusting God regarding possessions. For example, if God cares for birds and for perishable flowers, how much more for people in his image, and for his own beloved children (Matt 6:26, 30//Lk 12:24, 28)! Even Jesus’ claim that one should not worry about tomorrow’s food (Matt 6:31-34//Lk 12:28-31) is compatible with his Jewish environment,11 including his language chiding his disciples for their “little faith” (Matt 6:30//Lk 12:28).12