If You Love Money, You Reject God, But If You Love God, You Rule Over Money

If You Love Money, You Reject God,

But If You Love God, You Rule Over Money

 

 

 

 

“And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings. He who is faithful in a very little thing is faithful also in much, and he who is unrighteous in a very little thing is unrighteous also in much. Therefore if you have not been faithful in the use of unrighteous wealth, who will entrust the true riches to you? And if you have not been faithful in the use of that which is another’s, who will give you that which is your own? No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth” (Luke 16:9–13).

 

 

 

(1)   First, as I was reading today’s passage, Luke 16:9–13, in the Korean Bible, I noticed that the word “wealth” (or “money”) appears several times [twice in verse 9, once in verse 11, and once in verse 13—a total of four times].  Therefore, I examined the Greek text to discover what Greek word is translated as “wealth,” what it means, and how many times it actually appears.

 

(a)   The Greek word translated as “wealth” is “μαμωνᾶ” (mamōnas), and its meaning is “wealth,” “riches,” or “money.” In today’s passage it appears a total of three times [once in verse 9 (although the Korean Bible translates it twice, it appears only once in the original Greek text), once in verse 11, and once in verse 13]  [Note: Throughout all four Gospels, this word is used only four times in total. Aside from the three occurrences in Luke 16:9–13, the remaining occurrence is found in Matthew 6:24: “You cannot serve both God and Mammon”] (Internet).

 

(i)       The moment I read the Greek word “μαμωνᾶ” (mamōnas), the term “Mammon” came to mind, and I felt compelled to think more specifically about “Mammonism.”

 

·            As the Greek word mamōnas (μαμωνᾶς) passed through the Latin form Mammona and entered the English language, it became the word we know today as “Mammon.”

 

Just as Jesus described wealth as a spiritual power seeking human devotion in rivalry with God, the terms “Mammon” and “Mammonism” today refer to a powerful ideology and phenomenon that dominates modern society.  The following is a summary of its definition and characteristics.

 

1.      What is Mammon?

 

The personified god of wealth: In the biblical context, Mammon is not merely material possessions or a unit of currency.  Rather, it symbolizes the “god of money” or a “spiritual power of materialism” that captures the human heart and leads people to worship wealth.

 

Cultural expansion: In medieval Christian literature (for example, John Milton’s Paradise Lost), Mammon is portrayed as a lesser demon who instills greed in humanity and drives people to dig into the earth in search of gold.

 

2.      What is Mammonism?

Mammonism refers to materialism (or the worship of wealth), which regards money and possessions as the highest good in life and makes material profit the standard by which all values are judged.

 

In modern society, Mammonism manifests itself in the following ways:

 

            Human alienation and instrumentalization: A person’s worth is evaluated not by character or inner virtue, but by the size of his or her assets—such as salary, apartment size, or the car one owns.  It is the phenomenon of sacrificing human relationships and ethical principles for the sake of making money.

 

            Endless greed and addiction: Money is meant to be a means to an end, but under Mammonism, accumulating money itself becomes the end.  No matter how much one acquires, satisfaction never comes. It produces a state of spiritual and psychological addiction.

 

            Trust in the omnipotence of money: This is the belief that “money can do anything.” It is the conviction that money can completely guarantee peace, happiness, security, and even life and power. It describes a condition in which people trust and depend on money instead of trusting and depending on God (Internet).

 

(ii)       The specific meaning of “μαμωνᾶ” (mamōnas) (Internet source):

 

Etymological meaning: Originally, this is not a native Greek word but a loanword derived from the Aramaic word “māmōnā.”  It refers to all kinds of material possessions, wealth, and money upon which people place their trust and dependence.

 

Biblical meaning: Jesus used this term not merely to refer to material possessions but to portray a personified spiritual power.  In other words, it carries the negative connotation of “deified wealth (Mammon)” that competes with God for the position of being humanity’s master.

 

The meaning of “unrighteous wealth”: The expression “unrighteous wealth” (μαμωνᾶ τῆς ἀδικίας) in verses 9 and 11 does not primarily refer to money obtained through fraud or theft.  Rather, it refers to the temporary and fleeting wealth of this world, contrasted with the eternal values of heaven.

 

(2)   Second, I became curious as to why Jesus told His disciples (v. 1), “Make friends for yourselves by means of unrighteous wealth” (v. 9).

 

(a)   “The reason Jesus said, ‘Make friends for yourselves by means of unrighteous wealth,’ is that He was teaching us to use the temporary wealth of this world wisely for the sake of the eternal values of the Kingdom of Heaven.

 

This statement must be understood in connection with the preceding Parable of the Unjust Steward (vv. 1–8).  The steward, who was facing dismissal because he had squandered his master's possessions, prepared for the future by reducing the debts of his master's debtors and thereby making friends for himself.  Jesus was not telling His followers to imitate the steward’s dishonest actions (his fraud), but rather to learn from his shrewdness and foresight in preparing for the future.

 

The spiritual significance of this paradoxical command can be summarized in three ways.

 

1.      Using Wealth to Prepare for an Eternal Dwelling

 

Explanation from the passage: The latter part of verse 9 says, “so that when it fails, they may receive you into the eternal dwellings.”

Meaning: The wealth of this world will inevitably disappear someday—whether through the death of an individual believer or through the end of the age.  Just as the steward sensed the coming crisis and used his resources to prepare for the future, Christians should also use worldly wealth with an eye toward the eternal Kingdom of God (the eternal dwelling place) before such wealth completely loses its value.

 

2.      Helping the Poor and the Marginalized

 

Explanation from the passage: Here, the term “friends” primarily refers to poor and needy neighbors and those who are socially marginalized.

 

Meaning: Within Jewish tradition and in the context of Luke’s Gospel, one of the highest uses of wealth is charitable giving.  When temporary worldly resources are shared with the poor and suffering, those recipients become the “friends” who will testify in heaven that we lived as faithful stewards.  In other words, it is the wisdom of transforming earthly wealth into heavenly treasure.

 

3.      A Change of Ownership: From Master to Steward

 

Meaning: The very fact that Jesus calls it “unrighteous wealth” suggests that money possesses a negative power that can lead people toward greed.  However, the moment wealth is used not for personal pleasure but for God’s purposes (loving one’s neighbor), it is demoted from an idol (Mammon) that rules over us into a tool that we ourselves govern.  The message is this: Do not become a slave to money; become its master and use it for good.

                                     

 

In Summary:

Although the wealth of this world is inherently temporary and not eternal (“unrighteous wealth”), Jesus challenges us to use it generously for the Kingdom of God and for our neighbors (“making friends”), thereby wisely preparing for the eternal future that is to come” (Internet).

 

(i)       At this point, I wanted to think more deeply about two things:

 

·            (1) What are the practical ways to demote wealth from an “idol (Mammon)” that controls me into a “tool” that I control?

 

“The key principle for removing wealth from the throne of Mammon and turning it into a tool under our stewardship is relinquishing ownership and changing its purpose.  Below are five practical ways to put brakes on money so that it does not become the master of our lives.

 

1.      Regular Tithing and Giving (A Confession of Ownership)

 

Method: When income is received, first set aside a certain percentage (for example, 10% or more) for God and for the benefit of others.

 

Principle: This is a practical declaration that ‘This money is not mine, earned solely by my own strength.’  Offering the firstfruits of one’s income is one of the most powerful spiritual disciplines for breaking free from the dominion of wealth.

 

2.      Living as a Manager (Steward), Not an Owner

 

Method: When managing assets, develop the habit of asking not, ‘How should I spend my money?’ but rather, ‘How does God, the true Owner, want this money to be used?’

 

Principle: The balance in my bank account is merely something entrusted to me temporarily for management.  When I acknowledge that I am not the owner, I become free from anxiety and obsession over the possibility of losing wealth.

 

3.      Anonymous Giving and Sharing (Spending Without Expecting a Return)

 

Method: Without seeking recognition, quietly channel resources to needy neighbors, mission fields, or socially disadvantaged people.

 

Principle: The world’s financial system seeks ROI (Return on Investment)—a measure of how much profit is gained relative to the amount invested.  However, the moment money is spent where no reward can be expected, it loses its worldly logic and is reduced to a simple instrument of pure love.

 

4.      Practicing Contentment and Simplicity

 

Method: When making purchasing decisions, carefully distinguish between wants and needs, and intentionally reduce excessive consumption and status-driven spending.

 

Principle: Mammon constantly whispers, ‘You need more in order to be happy.’ Contentment—the ability to say, ‘What I have now is enough’—neutralizes greed, Mammon’s most powerful weapon.

 

5.      Conducting a Regular Spiritual Audit of Your Finances

 

Method: Review your monthly budget or credit card statements and evaluate whether your spending primarily served your own pleasures and anxieties or the Kingdom of God and your neighbors.

 

Principle: Jesus said, “For where your treasure is, there your heart will be also” (Mt. 6:21).  Examining where money is spent is one of the surest ways to determine whether our hearts are being drawn toward Mammon.

 

In Summary:

If money is tightly clenched in our hands, it becomes an idol (Mammon).  But when we open our hands and allow it to flow into the world according to God’s will—as wise stewards—money becomes nothing more than a servant and a tool under our command” (Internet).

 

·         (2) The lesson that remains with me is that we should not become slaves to money, but rather become masters of money and use it for God’s will—namely, loving our neighbors by helping poor and needy neighbors and socially vulnerable people (the “friends” mentioned in verse 9).

 

“Let me summarize some specific examples of how the believers of the early church managed material possessions and cared for their neighbors, as well as the spiritual benefits of charitable giving taught in Scripture.

 

1.      Concrete Examples of Material Sharing in the Early Church (Acts 2 and 4)

 

The Jerusalem church described in the Book of Acts was perhaps the most ideal model of a community that completely broke the power of Mammon (wealth) and used material possessions entirely as a tool rather than a master.

 

Voluntary Sale of Property (Transforming Private Ownership into Stewardship)

 

Without being forced by anyone, believers sold their fields and houses and brought the proceeds to the apostles' feet (Acts 4:34–35).

 

This was a practical demonstration that the true ownership of their possessions belonged not to themselves but to God.

 

Unconditional Distribution According to Need

 

They gathered their resources together and distributed them “to each as anyone had need” (Acts 2:45).

 

Meeting the needs of poor and needy neighbors became the primary purpose of wealth.

 

A Community of Mutual Sharing

 

No one claimed that any of his possessions was exclusively his own (Acts 4:32).

 

As the distinction between “mine” and “yours” was broken down, the remarkable result was that “there was not a needy person among them” (Acts 4:34).

 

2.      Four Spiritual Benefits of Giving According to Scripture

 

Jesus and the apostles taught that charitable giving is much more than simply doing a good deed; it brings profound spiritual benefits to the giver as well.

 

Storing Up Eternal Treasures in Heaven (An Eternal Investment)

 

Jesus taught that treasures stored on earth can be destroyed by moth and rust, but treasures laid up in heaven through acts of generosity can never perish (Mt. 6:19–20).

 

Giving is the unique means by which perishable earthly wealth is transformed into eternal heavenly value.

 

Protection of the Soul from Greed and Covetousness

 

The act of giving away possessions is like spiritual surgery that removes greed from within us.

 

When we resist the sinful tendency to grasp and hoard, and instead open our hands to give, we are freed from the traps Mammon sets for our souls—anxiety, comparison, and pride.

 

Experiencing God’s Provision (A Training in Faith)

 

Proverbs 11:24 says: “One gives freely, yet grows all the richer; another withholds what he should give, and only suffers want.”  As we allow our resources to flow outward, we begin to experience a new dimension of God’s supernatural provision in our lives.

 

Becoming More Like God in Character (Becoming a Friend to Our Neighbor)

 

Showing compassion to the poor is, in effect, lending to the Lord (Prov. 19:17).  Acts of generosity most closely reflect God’s merciful character, who gives freely without conditions.  Through such giving, we become visible channels of God’s love in the world.

 

      The believers of the early church chose not the security that comes from accumulating wealth, but the heavenly joy that comes from sharing wealth and bringing life to their neighbors” (Internet).

 

(3)   Third, while reflecting on Jesus’ statement, “Make friends for yourselves by means of unrighteous wealth” (v. 9), together with His words, “If you have not been faithful in the use of unrighteous wealth, who will entrust the true riches to you?” (v. 11), I became interested in the fact that the Greek word for “faithful”—“πιστοί” (pistoi)—appears several times in Luke 16:9–13 (a total of four times: twice in verse 10, once in verse 11, and once in verse 12).  I was also intrigued by the similarity between the Greek word translated “entrust” in verse 11—“πιστεύσει” (pisteusei)—and the Greek word for “faithful.”

 

(a)   Here, the words “faithful” (πιστοί, pistoi) and “entrust” (πιστεύσει, pisteusei) are closely related words that share the same root: “πίστις” (pistis) — meaning faith or faithfulness.  The heart of Jesus’ theology of stewardship is embedded within this deliberate wordplay (Internet).

 

1.      The Etymological Connection: The Secret Relationship Between “Faithful” and “Entrust”

 

Jesus intentionally used two words derived from the noun πίστις (pistis), meaning “faith.”

 

“Faithful” → Pistos (πιστός)

 

         Form in the passage: Plural: πιστοί (pistoi), Singular: πιστός (pistos)

 

         Meaning: “Trustworthy,” “faithful,” “reliable,” or “loyal.”

 

“Entrust” → Pisteuō (πιστεύω)

         Form in the passage: Future tense: πιστεύσει (pisteusei)

 

Meaning: Its basic meaning is “to believe.”  However, when used actively in Scripture, it can carry the expanded meaning of “to entrust something to someone because they are trusted.”

 

Jesus’ Intent (The Key Point of Verse 11)

 

“If you have not been faithful (pistoi) with unrighteous wealth, who will trust you (pisteusei) with true riches?”

 

In other words, Jesus emphasizes through the similarity of these words a cause-and-effect relationship: Only when I first prove myself to be a faithful steward (pistos) in handling material possessions will God trust me (pisteuō) enough to entrust to me the true riches of heaven.

 

2.      Spiritual Lessons That Deepen Our Meditation

 

The Use of Money Is a Test of Spiritual Creditworthiness:

Before God entrusts us with the true spiritual treasures of His Kingdom, spiritual gifts, or greater responsibilities, He first observes how we handle the “small things,” the “things belonging to another,” and the “unrighteous wealth” of this world.  The way we use money becomes a measure of our spiritual faithfulness (pistis).

 

Faith and Faithfulness Are Two Sides of the Same Coin:

We often confess that we “believe” in God (pisteuō), yet fail to be faithful (pistos) when dealing with money and possessions.  Jesus teaches that genuine faith is demonstrated through the life of a steward who uses the resources God has entrusted to him to care for poor and needy neighbors—the “friends” mentioned in this passage.  True faith is not merely something confessed with the lips; it is proven through faithful stewardship of the resources God has placed in our hands.

(i)         At this point, I feel somewhat convicted by the statement that “the way I use money is a measure of my spiritual faithfulness.” The reason is that I am a stingy person.  I know that I should live as a steward who wisely uses the wealth God has entrusted to me to help poor neighbors (“friends”), but I am not doing so. What is my problem?

 

·         “From a biblical perspective, there are three major heart issues that prevent us from living as faithful stewards.

 

1.       The Fear of Future Lack (Anxiety)

 

At the deepest root of stinginess lies the fear and anxiety: ‘If I share this now, what if I do not have enough later?’

 

           The Core Issue: This stems from a lack of complete trust that God is the Provider (Father) who takes responsibility for our lives.  When we seek security for our future not in God but in the balance of our bank account, we inevitably cling tightly to money.

 

2.       The Illusion of Ownership (The Owner Mentality)

 

We view the money in our wallet not as something God has temporarily entrusted to us (“another’s property”), but as “something I earned through my own hard work.”

 

The Core Issue: The stronger our sense of ownership, the more giving to others feels like a loss or a waste.  This reveals that the spiritual transition from the position of owner to the position of manager (steward) has not yet been fully completed.

 

3.       A Diminished Appreciation for Grace

 

Another reason we become stingy is that our awareness of God’s unconditional love and grace has temporarily grown dry within us.

 

The Core Issue: Scripture says: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Cor. 8:9).  When the overwhelming grace of Jesus Christ—who gave everything for sinners like us—begins to fade from our hearts, we naturally start calculating and become stingy” (Internet).

 

(4)    Fourth and last, I would like to meditate on Jesus’ words in Luke 16:13: “No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth.”  The exact parallel passage is Matthew 6:24.

 

(a)    I would like to compare Jesus’ statement by focusing on the Greek words.

 

(i)       “μισήσει” (misēsei, “he will hate”) vs. “ἀγαπήσει” (agapēsei, “he will love”)

 

·         These are the key contrasting terms that demonstrate how a person's attitude and devotion toward two masters inevitably become divided into opposite extremes.  The linguistic meanings of these words and their spiritual significance in the passage are as follows (Internet):

 

1.    Analysis of the Meaning of Each Word

 

Misēsei (μισήσει): “He Will Hate”

 

           Root word: miseō (μισέω)

 

           Meaning: “To hate,” “to dislike,” or “to love less.”

 

           Grammar: Future Active Indicative, Third Person Singular

 

           Literal sense: “He will hate.”

 

Biblical Meaning: Within Greek usage and Jewish idiomatic expression, this word does not merely refer to emotional hatred.  Rather, when faced with two competing alternatives, it often carries the idea of rejecting one option, excluding it from priority, and treating it as secondary or insignificant.  Thus, it strongly implies a deliberate choice to place one thing outside the sphere of primary devotion.

 

Agapēsei (ἀγαπήσει): “He Will Love”

 

                                 Root word: agapaō (ἀγαπάω)

 

                                 Meaning: “To love,” “to be wholly devoted to,” or “to value highly.”

 

                                 Grammar: Future Active Indicative, Third Person Singular

 

                                 Literal sense: “He will love.”

 

Biblical Meaning: This word goes beyond emotional attraction.   It refers to a deliberate, wholehearted commitment involving the entire person.  It means fixing one's eyes upon the master, submitting completely to his commands, and becoming fully devoted to him with one’s whole heart and life.

 

2.   The Essence of the Contrast: The Indivisibility of the Human Heart

 

When Jesus declared, “He will hate (μισήσει) the one and love (ἀγαπήσει) the other,” using the future tense, He revealed a profound insight into the structure of the human heart.

 

                                 Spiritual Double Loyalty Is Impossible:

Within the human heart there is only one highest throne—the place of ultimate lordship.  There is no middle ground where God and wealth can both be loved equally at a fifty-fifty level.  Eventually, when one object receives wholehearted devotion (agapēsei), the other is inevitably pushed aside and becomes something rejected or treated as secondary (misēsei).

If You Love Money, You Will Reject God:

If a person comes to agapaō (love with total devotion) wealth and Mammon, then in order to hold tightly to material possessions, he will begin to treat God’s commands—such as loving one's neighbor, honesty, and justice—as insignificant.  In that sense, he comes to miseō (reject or disregard) God.

 

Only by Loving God Can You Rule Over Money:

Conversely, when a person comes to agapaō God, he becomes a steward who willingly releases the wealth in his hands in order to please God.  At that point wealth is expelled from the throne of lordship and reduced to a controlled tool.  Money enters what might be called a miseō-state—no longer loved as a master but subordinated and governed.

 

Summary for Meditation

Through this contrast, Jesus is declaring: “The object toward which your wholehearted devotion (ἀγαπήσει) is directed is your true master.”  What receives your total allegiance reveals who or what truly sits upon the throne of your heart.

 

(ii)       “ἀνθέξεται” (anthexetai, “he will be devoted to / hold firmly to”) vs. “καταφρονήσει” (kataphronēsei, “he will despise”)

 

These two words form a powerful contrast that shows how a person's actions and behavior toward two masters are concretely expressed.  While the previous contrast (“hate” vs. “love”) focused on the heart's affections and motivations, these two words focus on the visible actions and practical expressions of life.  The meanings of these words and their spiritual lessons are as follows (Internet):

 

1.       Analysis of the Meaning of Each Word

 

        Anthexetai (ἀνθέξεται): “He Will Be Devoted To” (He Will Hold Firmly To)

 

Root word: antechomai (ἀντέχομαι)

 

Meaning: “To hold firmly to,” “to cling to,” “to be devoted to,” “to support,” or “to take the side of.”

 

Grammar: Future Middle Indicative, Third Person Singular

 

Literal sense: “He will hold firmly to it for himself.”

 

Biblical Meaning: This word refers to a state in which someone grasps something tightly and refuses to let go.  Like a person clinging to a rope during a storm, it describes attaching oneself completely to the master upon whom one depends, taking his side, and remaining closely united with him.

 

Kataphronēsei (καταφρονήσει): “He Will Despise” (He Will Treat as Insignificant)

 

Root word: kataphroneō (καταφρονέω)

 

Meaning: “To despise,” “to disregard,” “to look down upon,” or “to consider worthless.”

 

Grammar: Future Active Indicative, Third Person Singular

 

Literal sense: “He will despise.”

 

Biblical Meaning: This word is formed from: kata (κατά) = “down” or “against” + phroneō (φρονέω) = “to think” or “to regard”.  It describes the attitude of looking down upon someone as though they were beneath one's feet, treating their person and their words as having little or no value.  It refers to ignoring, dismissing, or rejecting a master's commands as unimportant.

 

2.       The Essence of the Contrast: A Master–Servant Relationship Revealed Through Actions

 

Through this contrast, Jesus exposes the reality of which master we are actually serving.

Whom Do We Cling to in Times of Crisis?:

Under normal circumstances, a person may appear to serve both God and wealth reasonably well.  However, when moments of crisis or difficult choices arise, a person will inevitably cling firmly (anthexetai) to the one whom he truly regards as his master, while lightly dismissing (kataphronēsei) the demands of the other.

 

If You Cling to Wealth, You Will Ignore God's Word:

If a person regards wealth (Mammon) as the guarantee of his future security and clings tightly to it (anthexetai), then God's command, “Use your possessions to help the poor,” will begin to seem impractical, powerless, and unimportant, and will therefore be disregarded (kataphronēsei).

 

Only by Clinging to God Can You Treat Wealth Lightly:

Conversely, if a person recognizes God as his only Master and holds firmly to Him (anthexetai), then the money and possessions that once seemed priceless become merely small and insignificant tools that can be released whenever God desires.  In this sense, wealth is reduced to the condition of kataphronēsei—something no longer exalted but regarded as secondary and subordinate to God's will.

 

Summary for Meditation:

Through this progressively stronger contrast, Jesus confronts us with a searching truth: The question of whom you wholly love (ἀγαπήσει) is ultimately proven by your actions—by whose hand you cling to (ἀνθέξεται) in moments of crisis and whose commands you choose to obey (Internet).

 

(b)    In conclusion, I receive the lesson that the One whom we are to love, honor, and serve is the Lord alone, our true Master.  Therefore, we should reject the lordship of wealth and regard it as secondary.

 

(i)       “Toward God: We are to love Him with all our heart (ἀγαπήσει), hold firmly to His hand in every moment of crisis (ἀνθέξεται), and serve Him as our one and only Master.

 

Toward wealth: We are to remove it completely from the position of lordship in our lives (μισήσει), and, compared with the eternal values of the Kingdom of God, regard it merely as a very small tool that can be released at any time (καταφρονήσει)” (Internet).