Jesus, The Poor Rich Man

“Not that I speak in regard to need, for I have learned in whatever state I am, to be content…”
– Paul (Phil. 4:11)

The question of whether Jesus was poor or rich is significant, as it informs the lifestyle choices of His followers. Should His followers emulate a path of poverty, or does His life justify the pursuit of wealth? Scriptural evidence suggests that Jesus was neither strictly poor nor rich. Rather, He chose to embrace poverty to fully connect with our human experience and serve humanity effectively. This choice reflects a kind of inherent wealth that enriches others. This understanding teaches us that a balanced life can be led regardless of one’s economic status, emphasizing spiritual richness over material wealth.

“…who, being in the form of God, did not consider it robbery to be equal with God.” (Phil. 2:6).

Jesus’ Economic Position

Although Jesus was born in a stable (there was “no room” anywhere else), the stargazers from the East (“wise men”), who arrived two years later, visited Jesus in a house with expensive gifts as they had access to wealth (Matt. 2:11). “Gold, frankincense and myrrh” are gifts that befit a king (Ps. 72:10; Isa. 49: 7; 60:5–6). Jesus’ parents may have used these treasures to frugally finance their time in Egypt, and to establish their business as builders and carpenters. Either way, Jesus was not dirt-poor.

At Jesus’ circumcision on His eighth day of life, His parents sacrificed two young pigeons. (Luke 2:22-24). According to the law, this was the payment of someone who could not afford a lamb. “And if she is not able to bring a lamb, then she may bring two turtledoves or two young pigeons—one as a burnt offering and the other as a sin offering. So the priest shall make atonement for her, and she will be clean.” (Lev. 12:7-8). Jesus’ parents, therefore, had insufficient means at the time to sacrifice a lamb. But, the fact that Joseph and Mary, when Jesus was 12 years old, were able to travel to the temple for the Passover means that they were not so poor because peasants, paupers, beggars, and poor people would not be able to afford it (Luke 2:41-51; Ex. 23:17).

Family Business:

Joseph the carpenter (or better translated: “craftsman”) indicates a middle-class existence—he had enough work (Matt. 13:55; Mark 6:3). Jesus, as the eldest son, would be the apprentice and inherit the business from His father. Nazareth was a poor agricultural community just five kilometres outside the prominent city of Sepphoris. Work would, therefore, have been plentiful.

But this does not mean that Jesus was rich economically:

Life was hard, and people lived perilously close to the edge, economically and socially. In her aptly named book Stone and Dung, Oil and Spit, a fascinating study of the details of Jewish daily life in Galilee and Judea in the time of Jesus, Jodi Magness, an archaeologist and professor of early Judaism, reminds us that Westerners tend to view the ancient world through a “highly sanitized lens.” In even the most sophisticated cities conditions were “filthy. Similar to the conditions one would find in today’s sqautter camps – informal settlements.

Martin, James. Jesus: A Pilgrimage (p. 78). HarperCollins.

In Galilee, during the time of Jesus, society was structured hierarchically, and people’s financial status was closely tied to their occupation, land ownership, and social class. Below is a ranked list of the financial status of people, from the wealthiest to the poorest:

1. Elite and Aristocracy (Herodians and Roman Officials)
Wealth Source: Large estates, taxes, and tribute.
This small, elite group included members of Herod’s family, high-ranking Roman officials, and those connected to the ruling class. They controlled vast amounts of land and wealth, often at the expense of the common people.

2. Priestly Class and Religious Leaders (High Priests, Sadducees)
Wealth Source: Temple offerings, tithes, and land ownership.
The high priests and prominent religious leaders held both spiritual and economic power. The temple in Jerusalem was a significant source of wealth, and many priests were landowners.

3. Wealthy Landowners and Merchants
Wealth Source: Large agricultural estates, trade, and commerce.
This class consisted of wealthy landowners, often absentee landlords, and successful merchants. They employed tenant farmers and laborers to work their lands or manage trade routes and often reaped significant profits.

4. Skilled Artisans and Tradesmen (Carpenters, Stonecutters, Fishermen)
Wealth Source: Specialized labour and small-scale commerce.
Artisans and tradesmen, such as carpenters like Joseph, were relatively self-sufficient but lived modestly. Like many of Jesus’ disciples, Fishermen had some level of stability, though they were vulnerable to economic pressures, such as taxes and fluctuating markets.

5. Small Farmers and Tenant Farmers
Wealth Source: Subsistence farming.
Small farmers who owned limited plots of land struggled to make a living, often relying on subsistence agriculture. Tenant farmers worked the lands of wealthier landowners, giving a significant portion of their produce as rent.

6. Day Laborers
Wealth Source: Daily wages from manual labour.
Day labourers were among the most vulnerable, often living hand-to-mouth. Their income was highly unpredictable, depending on the availability of work. Parables like the one in Matthew 20:1-16 depict the precarious situation of such workers.

7. Widows, Orphans, and the Disabled
Wealth Source: Charity, almsgiving.
This group was typically destitute, relying on the generosity of others. The social structure did not provide much of a safety net for those who could not work or who had no family to support them.

8. Beggars and Social Outcasts (Lepers, Impoverished)
Wealth Source: Begging and occasional charity.
At the bottom of the social hierarchy were beggars and those marginalized due to illness or disability. These individuals lived in extreme poverty and were often excluded from the community.

This ranking reflects a highly stratified society in which a small elite held most of the wealth while the majority lived in various degrees of poverty. Jesus’ message often resonated with those at the lower end of this spectrum, offering hope and a redefined sense of worth that transcended material wealth.

Financial Support:

During Jesus’ ministry, we see that Jesus was supported by His followers:

“…and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who provided for Him from their substance.” (Luke 8:3b).

“…who also followed Him and ministered to Him when He was in Galilee, and many other women who came up with Him to Jerusalem.” (Mark 15:41).

Nomadic & Settled Living: Jesus preached in a borrowed boat, rode into Jerusalem on a borrowed donkey, and was buried in a borrowed tomb.

It is also uncertain whether Jesus had a home of His own. “And Jesus said to him, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.” (Matt. 8:20). He however, did have a home (John 1:39) as later, Jesus moved to Capernaum: “And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali.” (Matt. 4:13). The word “Katoikeo” is translated “dwelt”, to settle, meaning to have a more permanent residence.

It is evident from studying the Famous faith-healing evangelists of the last 200 years like Maria Woodworth-Etter, Smith Wigglesworth, Aimee Semple McPherson, Kathryn Kuhlman, Oral Roberts, William Branham, A. A. Allen, and Benny Hinn that when people experience real healing and deliverance, they want to thank God by giving gifts, valuables and money. One would thus suspect that in Jesus’ time, seeing so many healed and delivered people would generously give. Hence, Jesus appointed a treasurer – Judas (John 12:6).

But then there was not enough to pay His and Peter’s annual temple tax. “Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you.” (Matt. 17:27).

It could also be that they simply did not have the right currency – the tax had to be paid with Jewish coins on which, unlike Roman coins, no image of a man appeared. We know the common currency of the day was that with the emperor’s image on it (Matt. 22: 20-21; Mark 12:16; Luke 20:24). Jesus chased out the money-changers, who abused this law for their own gain from the temple (Matt. 21:12; Mark 11:15; John 2:14-15). Why is only a coin from the fish enough for Him and Peter’s temple tax? This enforces the point that they were likely in a hurry and did not have the right currency with them. Who paid the other disciples’ temple tax?

Influential Associations:

Jesus was also comfortable with rich, prominent, and influential people, such as: Joseph of Arimathea (Matt. 27:57); Zacchaeus (Luke 19: 2); Levi (Luke 5:29), and some of the Pharisees (Luke 5:29). 14:1). He also had no problem eating with these people, even enjoying a feast (Luke 5:29-32; 7: 36-39; 11:37; 14:1-2).

Jesus also knew what the people said about Him and even referred to it: “The Son of Man came eating and drinking, and they say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by her children.” (Matt. 11:19).

Economically poor people often feel uncomfortable among the rich due to stark differences in social norms, lifestyle, and cultural expectations that can create feelings of inadequacy or alienation. Wealthier environments typically operate with unspoken codes of behaviour, conversation, and even dress that may be unfamiliar to those from less affluent backgrounds, leading to a sense of being out of place. This discomfort is compounded by the awareness of the economic gap, which can manifest in self-consciousness or the fear of being judged. Additionally, the relational dynamics often change, as the economically disadvantaged may struggle to relate naturally in settings where material wealth and social status dominate interactions, making it difficult to feel authentic or relaxed. This contrast in lived experiences can lead to a subtle tension, where the poor may feel they are performing a role rather than being their true selves. We see nothing of the above behaviour with Jesus. He proved that He possessed an inner sense of wealth and well-being, which made the wealthy uncomfortable!

As ministers of the gospel, we are called to approach all people, including the rich and wealthy, without fear, favouritism, or hidden motives. Our ministry must be grounded in sincerity and integrity, treating everyone equally regardless of their financial status. James 2:1-4 warns against showing preferential treatment to the wealthy, reminding us that partiality contradicts the spirit of Christ’s message. We should never manipulate relationships or harbour ulterior motives for financial gain, as this corrupts our witness and distorts the gospel. Instead, our focus must remain solely on proclaiming the truth of Christ with pure intentions, trusting God alone to meet our needs, and reflecting His impartial love and justice. The true measure of our ministry is not the resources we accumulate but the faithfulness with which we serve, untainted by desires for personal benefit. The test is: Will you rebuke, warn, and correct the rich in the same way as the financially poor?

Jesus was not ashamed to enjoy wealth.

“Then the soldiers, when they had crucified Jesus, took His garments and made four parts, to each soldier a part, and also the tunic. Now the tunic was without seam, woven from the top in one piece.” (John 19:23). This underwear would have been valuable at that time. The fact that Jesus kept this valuable garment and wore it is meaningful. In the same way, Jesus received the love gift of expensive perfume oil. Jesus allows the sinner to wash His feet and anoint Him with perfume (Luke 7: 36-50; John 12:1-11), which has many healing benefits. One is thus allowed to embrace and enjoy God’s gifts of comfort and love without feeling guilty about it.

The Moral Ethical Take Way is thus:

Jesus learned to be content with shortages and with abundance.

Paul also understood this Jesus-way of life: “Not that I speak in regard to need, for I have learned in whatever state I am, to be content: I know how to be abased, and I know how to abound. Everywhere and in all things I have learned both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ who strengthens me. ” (Phil. 4: 11-13).

Paul sums up Jesus’ life very nicely: “as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.” (2 Cor. 6:10).

Society often admires figures like Warren Buffett, not just for their financial success but for their down-to-earth approach to life despite immense wealth. Buffett, one of the world’s wealthiest individuals, is famous not for lavish living but for his frugality and practical wisdom. Living in the same modest home he bought in 1958, driving a regular car, and enjoying simple pleasures, Buffett starkly contrasts the stereotypical image of billionaires indulging in extravagant expenditures. His lifestyle conveys that wealth creation and responsible stewardship are more valuable than excessive consumption. Buffett’s approach emphasizes that true wealth isn’t just about accumulation but about making smart, long-term investments, creating value for others, and maintaining a disciplined, humble lifestyle. This combination of financial genius and modest living makes him a widely respected figure, often quoted as a model for aspiring entrepreneurs who seek to balance success with simplicity, proving that extravagance isn’t a prerequisite for greatness.

John Wesley taught a powerful principle regarding wealth and lifestyle, urging his followers to live modestly and use their resources for the good of others. He advised, “Having, first, gained all you can, and, secondly, saved all you can, then give all you can.” Wesley emphasized that Christians should establish a reasonable and modest standard of living in terms of their homes, possessions, and other needs and then maintain that standard without indulging in excess. Once a fair level of comfort is achieved, he instructed that any surplus should be used not for personal luxury but to serve others and advance God’s kingdom. His life testified to this teaching, as he lived simply and gave away most of his income, leaving very little behind when he died. Wesley’s approach challenges us to view wealth as a tool for doing good rather than a means of self-indulgence, reflecting Christ’s call to prioritize generosity and service over material gain.

The “Prosperity Gospel” versus the Gospel Jesus Preached.

In contrast, the lavish lifestyles of some prosperity gospel teachers within the church raise significant ethical and theological concerns. While Warren Buffett’s modesty, despite his billions, resonates as wise and admirable, the extravagant spending by certain religious leaders—often on luxury cars, private jets, and opulent homes—sends a conflicting message about faith and wealth. These prosperity preachers often justify their opulence as a “sign of God’s favour,” promoting the idea that financial blessing is the primary evidence of spiritual success. However, this approach distorts the heart of the gospel, focusing more on self-enrichment than Christ-centered humility and sacrificial love. The example of Jesus, who chose simplicity and served others, contrasts sharply with these displays of excess. The emphasis on material abundance as a measure of divine approval can alienate those struggling with poverty, fostering disillusionment and distrust. In a world where many seek authenticity, leaders who align more closely with Buffett’s values of simplicity, integrity, and service—regardless of their financial status—are more likely to inspire true faith and sustainable growth in their communities.

“For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” (2 Cor. 8: 9).

Jesus made people rich and did not need to amass wealth.
Jesus multiplied the loaves (Matt. 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-14).
Jesus healed and delivered hundreds of people (Acts 10:38).
Jesus gives us eternal life!

However, the evidence also shows that Jesus was not as poor as a pauper who had to beg. Over time, the Jesus movement had several communal hubs spring up, where people gave up all possessions and wealth in the name of Jesus and then committed to a life of poverty so that the funds could serve the community more effectively.

A wonderful example of this is the pursuit of personal poverty, but raising millions to build hospitals and orphanages is St. Frances Xavier Cabrini, also known as Mother Cabrini, was born on July 15, 1850, in Sant’Angelo Lodigiano, Italy. She was the youngest of thirteen children and felt a deep call to religious life from a young age. Despite being rejected by several convents due to her poor health, she persevered and eventually founded the Missionary Sisters of the Sacred Heart of Jesus in 1880.

In 1889, Pope Leo XIII urged her to go to the United States instead of China, where she had originally intended to serve. Arriving in New York, Mother Cabrini and her sisters focused on helping Italian immigrants who faced severe poverty and discrimination. Despite numerous obstacles, she established schools, hospitals, and orphanages across the U.S. and expanded her mission to Latin America and Europe.

Known for her tireless work and deep trust in God, St. Cabrini became the first U.S. citizen canonized by the Catholic Church in 1946. Her legacy continues in the 67 institutions, schools, orphanages, and 8 major hospitals she founded. She remains a powerful symbol of faith, resilience, and service to the marginalized. She has built an empire of hope instead of one of exploitation.

Hans Nielsen Hauge (1771–1824) was a Norwegian lay preacher, revivalist, and social reformer who transformed Norway’s spiritual and economic life. Born to a farming family, Hauge experienced a profound spiritual awakening in 1796, which led him to travel extensively across Norway, preaching a message of personal faith, repentance, and ethical living. He became a key figure in the Haugean movement, emphasising lay involvement in religious life and challenging the state-controlled church’s formalism.

In addition to his religious work, Hauge was a visionary entrepreneur who believed in integrating faith and work. He encouraged and helped establish numerous businesses, particularly in rural areas, fostering a culture of Christian entrepreneurship and social responsibility. During his lifetime, Hauge is credited with establishing or inspiring around 30 businesses in various sectors, such as milling, shipping, and manufacturing. He also helped plant around 100 prayer houses and contributed to the founding of several churches.

Hauge’s influence on Norwegian society was profound. His ideas on social enterprise, rooted in Christian ethics and mutual support, laid the groundwork for the cooperative and benevolent economic systems Norway is known for today. In recent years, the Norwegian government has recognized Hauge’s legacy as foundational in developing the nation’s welfare model, highlighting how his contributions shaped a culture of benevolent social enterprise that still benefits the country.

What is the Bible’s perspective on Money?

Money is an important utility that improves one’s life and creates convenience and ease. “A feast is made for laughter, and wine makes merry; But money answers everything.” (Eccl. 10:19).

Profit should be for all, not just a few. “Moreover the profit of the land is for all; even the king is served from the field.” (Eccl. 5: 9).

“For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.” (1 Tim. 6:10). Note money is not seen as evil, it is the love of money that is dangerous and destructive. “They have forsaken the right way and gone astray, following the way of Balaam the son of Beor, who loved the wages of unrighteousness.” (2 Pet. 2:15).

Money should not change you as a person or affect your emotions. Money is dead; it is you who give it its purpose. Money amplifies what is hidden in the heart. Covetousness, greed, envy, pride, gluttony, vanity and laziness hidden in the heart will be amplified once you earn great money.

Beware of Covetousness

Covetousness, or an excessive desire for what belongs to others, is a subtle but dangerous sin that can lead to spiritual destruction. The Bible repeatedly warns against covetousness, emphasizing that it corrupts the heart and distances us from God. In Luke 12:15, Jesus cautions, “Take heed, and beware of covetousness: for a man’s life consist not in the abundance of the things which he possesses.” Covetousness prioritizes material gain over contentment and trust in God, leading to greed, envy, and a distorted view of what truly matters. The Tenth Commandment explicitly forbids coveting, reminding us not to desire our neighbour’s possessions, spouse, or anything else that belongs to them (Exodus 20:17). The apostle Paul reinforces this, stating in 1 Timothy 6:10 that “the love of money is the root of all evil,” leading some to wander from the faith and pierce themselves with many sorrows. Ultimately, covetousness blinds us to God’s provision, stirs up discontentment, and traps us in pursuing earthly treasures rather than the eternal riches found in Christ.

Jesus’ Perspective on Wealth

The parable of the rich man and Lazarus – Luke 16:19-31: Although the rich Lazarus found himself in the “bosom of Abraham” and opened his eyes in the realm of the dead, it is not a matter of wealth versus poverty, as a result of his riches, he did not turn his life to God. Wealth can, therefore, be an obstacle in people’s lives because they think they do not need God.

There is nothing wrong with wealth, but like anything, every privilege comes at a price. God does not have a problem with rich people. Several prominent figures in the Bible were rich: Jesus did not require them to sell all they had and give to the poor.

Abraham: Gen. 13:2
Isaac: Gen. 26:12
Jacob: Gen. 27:28; 30:43; 35:11
Solomon: 1 Ki. 10:23; 2 Chron. 9:22
Hezekiah: 2 Kings 20:13; 2 Chron. 32:27-29
Joseph of Arimathea: Matt. 27:57-60
Saggéüs: Luk. 19:1-10
Matthew: Matt. 9:9-10

Wealth is earthly and temporary; it cannot buy eternity.

Parable of the rich fool: “Then one from the crowd said to Him, “Teacher, tell my brother to divide the inheritance with me.” But He said to him, “Man, who made Me a judge or an arbitrator over you?” And He said to them, “Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.” Then He spoke a parable to them, saying: “The ground of a certain rich man yielded plentifully. And he thought within himself, saying, ‘What shall I do, since I have no room to store my crops?’ So he said, ‘I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods. And I will say to my soul, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry.” ’But God said to him, ‘Fool! This night your soul will be required of you; then whose will those things be which you have provided?” So is he who lays up treasure for himself, and is not rich toward God.” (Luke 12: 13-21).

Wealth – a Potential Obstacle to Perfect Obedience

The rich young man could not carry out the Lord’s command, which He gives with love in His eyes. He asked him to sell everything he owned and follow Him, but his riches kept him from it. Wealth is there to bless others, but it can become an obstacle to obeying the Lord.

“But when the young man heard that saying, he went away sorrowful, for he had great possessions. Then Jesus said to His disciples, “Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again, I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” (Matt. 19:22-24).

It is also the case that poor people more easily obey the Lord and do what the Lord asks. Rich people are usually too busy increasing their wealth or trying to retain it. This is a generalisation, of course. But those who are responsible for nothing can easily drop everything and go anywhere. But one must remember that this cannot become a lifestyle because eventually, you make other people responsible for your whole life, and they should care for you even into old age.

Wealth gives more worries.

“And the ones sown among the thorns are others who hear the Word; Then the cares and anxieties of the world and distractions of the age, and the pleasure and delight and false glamour and deceitfulness of riches, and the craving and passionate desire for other things creep in and choke and suffocate the Word, and it becomes fruitless.” (Mark 4:18-19 Amp).

Wealth provides false security.

“Because you say, ‘I am rich, have become wealthy, and have need of nothing’—and do not know that you are wretched, miserable, poor, blind, and naked.” (Rev. 3:17).

“but the rich in his humiliation, because as a flower of the field he will pass away. For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.” (James 1:10-11).

Watch out for how you acquire wealth and prosperity.

Dishonest gain, wealth accumulated hastily or through deceit is condemned (Proverbs 13:11, 21:6).
Fraudulent measures are an abomination in the eyes of the Lord (Proverbs 11:1, Leviticus 19:35-36).
Theft or stealing is strictly forbidden and contrasted with the virtue of honest labor (Exodus 20:15, Ephesians 4:28).
Usury or exploitative interest, especially against the poor, is denounced (Exodus 22:25, Ezekiel 18:13).
Bribery and corruption, which pervert justice (Proverbs 17:23, Exodus 23:8).
Exploitation of the poor and vulnerable through fraudulent practices or denying fair wages is sharply criticized (James 5:4, Proverbs 22:22-23, Leviticus 19:13, Jeremiah 22:13).
Greed and covetousness are highlighted as root causes of evil and idolatry (Luke 12:15, Colossians 3:5).
Deception in business, involving dishonest scales and weights, is exposed as worthy of divine retribution (James 5:1-6, Micah 6:11).

Command To The Rich

“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy.” (1 Tim. 6:17).

The Bible’s Perspective on Poverty

“The Lord makes poor and makes rich; He brings low and lifts up.” (1 Sam. 2: 7). Both poverty and riches are not moralised or objectified. It is both natural tendencies of life. One can be a blessing to one’s friends and neighbours, either poor or rich; it depends on the motive and direction of the heart.

We will always have the poor with us, but like my friend Dr Brian Adams says, hopefully, they are not always the same people. Once you have received the Lord Jesus as your saviour, by definition, you are no longer poor! According to Boet Pretorius, God views the following people as poor:

Poor towards your relationship with God – Poverty of intimacy
Poor towards your relationship with yourself – Poverty of existence
Poor towards your relationship with your family – Poverty of trust
Poor towards your relationships with the community – Poverty of safety
Poor towards creation – Poverty of stewardship

“…except when there may be no poor among you; for the Lord will greatly bless you in the land which the Lord your God is giving you to possess as an inheritance—” (Deut. 15: 4). “For the poor will never cease from the land; therefore I command you, saying, ‘You shall open your hand wide to your brother, to your poor and your needy, in your land.” (Deut. 15:11). “For you have the poor with you always, but Me you do not have always.” (Matt. 26:11; Mark 14: 7; John 12: 8).

Financial poverty has this truthful reality: “Then I said: “Wisdom is better than strength. Nevertheless the poor man’s wisdom is despised, and his words are not heard.” (Eccl. 9:16). People tend to admire and listen to people who made financial success out of poverty!

Another dreadful reality of financial poverty is that it is a statistical fact that the poor are more adaptive to the abuse of alcohol or other substances.“Let him drink and forget his poverty, and remember his misery no more.” (Prov. 31: 7).

The Bible’s Systemic Blueprint Solution to Societal Poverty:

The biblical solution for addressing poverty and creating a just society is deeply rooted in the concept of tri-sabbatical rest, which encompasses the weekly Sabbath (the seventh day), the Sabbatical Year (every seventh year), and the Year of Jubilee (every 49th year). Each sabbatical practice offers a systematic approach to balancing economic disparities, protecting the vulnerable, and restoring social equity.

The Seventh-Day Sabbath (Exodus 20:8-11): The weekly Sabbath was not just about rest; it was a reminder that all people, regardless of social status, are equal before God. By ceasing work, everyone—including servants and the marginalized—could experience rest and renewal, breaking the relentless cycle of labour that often traps the poor.
The Sabbatical Year (Leviticus 25:1-7): Every seventh year, the land was to rest, debts were to be released, and the poor and the landless were given access to the produce that grew naturally during this year. This practice ensured that the poor were cared for and that economic pressures were not overwhelming. It also served as a reset for debtors, preventing long-term enslavement and generational poverty.
The Year of Jubilee (Leviticus 25:8-55): A grand reset was commanded every 49th year (seven cycles of seven years). The Year of Jubilee was when the land was returned to its original owners, debts were forgiven, and those who had been sold into servitude due to poverty were set free. This radical economic reset aimed to prevent the permanent accumulation of wealth in the hands of a few and the entrenchment of poverty, among others. It was God’s way of ensuring that generational wealth or poverty did not become entrenched, allowing every family to regain their economic footing.

These tri-sabbatical principles demonstrate a divine blueprint for a society where economic systems are continually reset to prevent extreme poverty and inequality. Rather than allowing wealth to concentrate endlessly among the few, these practices encouraged cyclical redistribution, freedom from debt, and rest for both people and the land. The underlying message is that God’s economy prioritizes people, justice, and community over the endless pursuit of profit. While these principles were specific to ancient Israel, they offer timeless wisdom for addressing systemic poverty, emphasizing that true economic health requires regular intervals of rest, redistribution, and restoration.

The only time in history when this principle, naturally without external governmental force, was enacted was during Pentecost when the Holy Spirit was poured out; the Lord enabled the people to truly apply Jubilee from the heart. “Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold.” (Acts 4:34).

You Will Become Poor if you do not adhere to the following principles:

“Poverty and shame will come to him who disdains correction, but he who regards a rebuke will be honored.” (Prov. 13:18).

“He who tills his land will have plenty of bread, but he who follows frivolity (foolishness) will have poverty enough!.” (Prov. 28:19).

“In all labor there is profit, But idle chatter leads only to poverty.” (Prov. 14:23)

“For Tyre built herself a tower, heaped up silver like the dust, and gold like the mire of the streets. Behold, the Lord will cast her out; He will destroy her power in the sea, and she will be devoured by fire.” (Zech. 9:3-4).

“and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse.” (Mark 5:26)

“But when he had spent all, there arose a severe famine in that land, and he began to be in want.”(Luke 15:14)

“Do not love sleep, lest you come to poverty; Open your eyes, and you will be satisfied with bread.”(Prov. 20:13)

“He who has a slack hand becomes poor, but the hand of the diligent makes rich.” (Prov. 10: 4)

“He who loves pleasure will be a poor man; He who loves wine and oil will not be rich.” (Prov. 21:17)

“For the drunkard and the glutton will come to poverty, and drowsiness will clothe a man with rags.”(Prov. 23:21).

Blessing To Those Who Help The Poor:

“ He who has pity on the poor lends to the Lord, and He will pay back what he has given.” (Prov. 19:17).

“He who despises his neighbor sins; but he who has mercy on the poor, happy is he.” (Prov. 14:21).

“He who gives to the poor will not lack, but he who hides his eyes will have many curses.” (Prov. 28:27).

“One who increases his possessions by usury and extortion gathers it for him who will pity the poor.”(Prov. 28: 8).

Jesus did not have a Poverty Mentality

Jesus exemplified a mindset entirely free from the limiting grasp of a poverty mentality, embodying principles that transcend material wealth and point toward lasting spiritual and moral legacies. Poverty mentality, as seen today, is characterized by scarcity thinking, blame-shifting, and fear-driven decisions, but Jesus modelled the opposite through His teachings and lifestyle.

Poverty Mentality lives only for today, but wealth leaves a legacy: Jesus’ mission was never about accumulating material riches, yet He left an eternal legacy. His legacy was built on values, principles, and transformative teachings that outlasted His time on earth. Unlike the poverty mindset that clings to what is temporary, Jesus invested in people and values that echo through generations. His wealth was measured not in possessions but in influence and the spread of truth.

Poverty Mentality finds a problem in every opportunity, while prosperity seeks an opportunity in every problem: Jesus always saw possibilities in every challenge. Where others saw obstacles, He saw opportunities for faith, miracles, and transformation. When faced with feeding 5,000 people with just a few loaves and fish, Jesus didn’t focus on the limitation but multiplied what was available (John 6:5-13). This is the essence of a prosperous mindset—finding opportunity even in lack.

Poverty Mentality feels limited, while wealth feels empowered: The poverty mentality often feels justified in its limitations, focusing on what it doesn’t have, whereas Jesus operated from an empowered position, fully confident in His identity and mission. He moved with authority, knowing that God’s provision was abundant and ever-present. Whether dealing with storms, crowds, or opposition, Jesus responded from a place of divine empowerment, not victimhood.

Poverty Mentality fears the future, but wealth makes history: Fear paralyzes the impoverished mindset, but Jesus was forward-thinking, focused on fulfilling His purpose. He didn’t worry about tomorrow (Matthew 6:34); instead, He made bold moves that reshaped history, like confronting religious leaders, embracing the outcasts, and ultimately sacrificing Himself for humanity. Jesus’ focus was always on leaving an eternal impact rather than dwelling on the uncertainties of the future.

Poverty Mentality blames others for their condition, but prosperity takes responsibility for things that are not his fault: While the poverty mindset tends to shift blame and focus on external circumstances, Jesus took responsibility for the sins and brokenness of the world—things that were not His fault. He exemplified servant leadership, taking on the burdens of others and offering solutions instead of assigning blame (Philippians 2:5-8). His proactive approach is the essence of a prosperous mentality that empowers rather than victimizes.

Poverty Mentality asks, “What will you do for me?” Wealth asks, “Who is worth my investment?” The poverty mindset is self-centered, constantly looking for handouts and immediate gratification, but Jesus always sought out those in whom He could invest—disciples, marginalized people, and those who were teachable. His approach was relational, seeking to raise others up and empower them for future impact. His parables often emphasized investing talents and resources wisely, focusing on multiplying what one has been given rather than hoarding or squandering it (Matthew 25:14-30).

Poverty Mentality is associated with other dissatisfied species that validate his accusations, but wealth surrounds itself with other powerful influencers: The poverty mindset finds comfort among complainers and blamers, but Jesus surrounded Himself with people He empowered—ordinary fishermen, tax collectors, and zealots whom He turned into world-changers. He sought out and developed influencers who could carry forward His mission with courage and conviction. Even when criticized, He remained aligned with the purpose, refusing to be dragged down by negative influences (Mark 2:16-17).

Poverty Mentality votes for candidates who they believe are most like them, while wealth chooses officials who will offer today’s convenience for tomorrow’s children. Jesus demonstrated a forward-thinking approach, focusing on laying a foundation that would bear fruit for future generations. Rather than seeking immediate personal gain, He taught self-denial principles and stewardship aimed at long-term impact. His mindset was always on the Kingdom, emphasising legacy, sacrifice, and responsibility for the next generation (Matthew 6:33).

Jesus’ life and teachings show that true wealth is not about possessions but a mindset rooted in faith, purpose, and the courage to invest in others. The poverty mentality, driven by fear and scarcity, is always self-centered and shortsighted, while the prosperous mentality Jesus demonstrated focuses on legacy, stewardship, and empowering others for lasting impact.

Rich-In-God People Mentality

Physical Economic Rich People	Rich-In-God People
Identity is from the things they own: their houses, cars, yachts, money, etc.	Identity comes from who they are, not what they own.
Wasteful expenditure	Good Stewardship Money has found a meaningful cause.
Work for money	Money works for them.
Think of their assets	Dream of their legacy.
Invest in people expecting a return on their investment, measured by a predetermined outcome.	The business goal is to make money
Think their money protects them; they feel they are above the law. Solomon put it this way: “The riches of a rich man are his strong city and like a high wall in his own imagination.” (Prov. 18:11).	They are inherently humble because they are grateful and know that the source of their provision is the Lord.
Have a vision for the things they can buy	Have a vision for the legacy they leave behind.
They spend a lot of time not losing their money or wasting it on themselves.	Compelled by destiny.
Step on others to move up	Measure success by the people they have helped.
The business goal is to make money only. Chase after Money!	Think their money protects them; they feel they are above the law. Solomon said this: “The riches of a rich man are his strong city and like a high wall in his own imagination.” (Prov. 18:11).

^[1] Vallotton, K. (n.d.). Poverty, riches & wealth.