What did Jesus say about money in the Bible?

And here learn also, as a believer, how to show mercy. Give not thy alms to the poor as thou wouldst throw a bone to a dog. With what grace Jesus bends over the poor man, and asks, as if He were his servant, "What wilt thou that I shall do unto thee?" Far from taking a place of manifest superiority, and causing the poor man to feel as if in a far distant place, He gave him to know and feel that He was dealing with him in love and grace, and drew the heart of the helpless one entirely to Himself. The Christian must not only be merciful — most merciful, always merciful — but he must learn to show mercy after the manner of his Lord and Master. The way of the world is to patronise, and to be esteemed as benefactors; and many will give for the sake of this honour. But not so those on whom the Lord lays His hand and pronounces blessed. "Blessed are the merciful, for they shall obtain mercy."

(1) With regard to alms, which was a very practical thing, the principle of mercy comes in, as it might not in all cases of giving. It is a thing done seriously and solemnly, and the heart is drawn out. It is done in the sight of God. The general admonition is this: "Take heed that ye do not your righteousness before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore" (founded upon this exhortation) "when thou doest thine alms," which was one branch of this righteousness, "do not sound a trumpet before thee"; alluding to certain ways of notoriety and self-commendation then adopted by the Jews — the spirit of which belongs to men at all times. There are few things in which human vanity betrays itself more glaringly than the desire to be known by almsgiving. And what is it that brings true deliverance from this snare of nature? "When thou doest alms (observe, He now makes it entirely individual), do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly. That is, it is not merely that one is not to blazon abroad what is done, but not to oneself even. Not only another's left hand is not to know what your right hand does, but your own left hand ought not. Cutting are the Lord's words to everything like self-gratulation. The grand point is this: that all be done to our Father. It is not a question of duty simply; but our Father's love has been brought out, and this is His will concerning us. He knows what is best, and we are ignorant of it. We might think to supply the greatest happiness by surrounding ourselves with what we most like; but the letting slip the means of personal enjoyment will open to us fresh sources of blessing. Besides, what we ought to desire is that the alms may be "in secret: and thy Father which seeth in secret Himself shall reward thee openly." We shall find this repeated at every point of what is here called our "righteousness." Room is ever made for the flesh where there is not the cultivated habit of what is done being between our Father and ourselves. Nay, more, our Lord would have us dismiss the very thought into the bosom of the Father, who will not forget it.

In sharp contrast to this hypocritical attitude stands the attitude to which the Lord Jesus encourages every single disciple (vv. 3 and 4): "But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father, which seeth in secret, himself shall reward thee openly." Everyone is called to see how and where he may help. As we said earlier, the Lord does not command the giving of alms. But if we do give alms, it is to be done in secret and without being noticed. For this the Lord Jesus uses an expression which seems to say something humanly impossible: "Let not thy left hand know what thy right hand doeth." If my left hand is not to know what my right hand does how much less ought my brethren and fellow-men to know it!

Our Lord begins with alms. In the first verse the word alms is best translated (as several old manuscripts read) by "righteousness." "Take heed not to do your righteousness before men to be seen of them, otherwise ye have no reward with your Father who is in the heavens."

Alms are good deeds towards others, charitable actions, bestowing upon the poor, needy and afflicted. Such deeds of mercy and kindness are generally designated by Jews as righteousness. In their prayers on New Year's day they profess that repentance, prayer and Zodoko--righteousness will influence God and change the evil to come upon them for their sins, into good. Under righteousness every orthodox Jew understands alms. It must have been so during the days of our Lord in the midst of His earthly people. How was it done? We believe that the description our Lord gives here was a literal performance by the self-righteous religionists. Alms were given so as to be seen by men, a trumpet was sounded before them and the sums they gave to the poor were heralded through the streets. And is it not so now even in the midst of Christendom? How much almsgiving and charities would there be if it were not for a big display? Such almsgiving, such deeds of mercy are not pleasing to God. Such a righteousness, and done by such a motive, are but filthy rags which give no covering and defile. But so it is among Jews and professing Christians, almsgiving, charities without end, good works to appear before men as religious, and no knowledge of the Father. "Verily, I say unto you, they have their reward. But when thou doest alms, let not thy left hand know what thy right hand does; so that thine alms may be in secret and thy Father who sees in secret will render it to thee" (verse 4). The lesson here for every true believer is that all our good works are to be done as to our Father and as before Him alone; when we have done all things that are commanded, we are to say, we are unprofitable servants (Luke 17:10).

There is first of all a giving of ourselves to the Lord, then a giving out of our material possessions according to the measure of what we have (2 Cor. 8:1–5). We are encouraged to give cheerfully, rather than grudgingly or of necessity: ‘Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver’ (2 Cor. 9:7). God promises that as we give liberally we will also reap liberally: ‘He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully’ (v. 6). How wonderful is the Lord’s promise in Luke 6:38 in this connection: ‘Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom.’ Our giving should be purposeful and orderly. In God’s order there are to be collections made on a regular basis on the first day of the week, when the saints are gathered together: ‘Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come’ (1 Cor. 16:1–2). Our Lord Himself has taught us to give secretly. There will be a sure reward. But that will be not of men, but of God. And it will not necessarily be in the present time, but in a coming day: ‘But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly’ (Matt. 6:3–4).

The Lord Jesus however does not say, "Ye shall do good to the poor," but: "when thou doest alms..." He does not give a commandment. As He mentions alms first of all He wants to tell us that He cares for the needy. Therefore we too ought to have open hearts for them.

The last example shows once more that the Lord Jesus is speaking to the hearts of His disciples: "Give to him that asketh thee, and from him that would borrow of thee turn not thou away." Even under the law the Jew was forbidden to lend anything to his brother upon usury (Lev. 25:35ff; Deut. 23:19); rather, he was to open his hand wide to him (Deut. 15:7-8). The Lord Jesus here makes no restrictions regarding giving and lending. For God, the great Giver, has not spared His own Son, but delivered Him up for us all. He, who with Him, freely gives us all things, loves a cheerful giver (Rom. 8:32; 2 Cor. 9:7).

"When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, so that they may be glorified by men. Verily I say to you, They have their reward. But thou, when thou doest alms, let not thy left hand know what thy right hand doeth; so that thine alms may be secret, and thy Father that seeth in secret will repay thee."

This lesson is summed up pointedly in verse 13. There is no true service to two masters at the same time. The world serves mammon, material things: the believer is a servant of God. Let the lines be clearly drawn: the believer is not wise if he tries to serve both masters. It will not work. Pharisees made a show of serving God, while all the time being mere servants of mammon. They were not believers at all.

The last words of the paragraph are: 'Ye cannot serve God and mammon.' As disciples of the Lord Jesus we are called to follow him and to serve God. Together with this high calling it cannot be suffered to serve another master, 'mammon'. This is simply impossible. So there is no middle road in this connection! And yet the human heart is inclined to look for such a way repeatedly. But the Word of God warns us against it and our own experience will confirm it if we are honest.