PROPERTY
PROPHET
431
spirit of aloofness and independence in relation to the world and its Avealtli.
Tlie duty of work and of making provision for worldly needs by work may be clearly inferred from the teaching and example of Jesus, thougli it is not specitically inculcated. He laboured as a carpenter in Nazareth (Mk 6^ cf. Mt 13^). In the miracle of the miraculous draught of fishes (Lk 5^", Jn 21^) He set His seal of approval upon the industry of the disciples. In some of the parables the duty of faithfulness in secular pur- suits is plainly taught (e.g. Lk 16' ^'). This may also be inferred from the words of Mt 6^"*^. If the fowls of the air are provided for and the lilies of the field are arrayed in glory in the way of their nature througii the providence of GoQ, so also will men be provided for in the way of their nature, which is declared in the words, ' In the sweat of thy face shalt thou eat bread ' (Gn S'''). Again, the necessity of providing for those dependent upon us is no remote inference from Lk 11'3, Mt 155 and Mk 7". For the willingness of a father to give bread to his son is taken as an illustration of the willingness of God to hear and answer the praj-ers of His people. And the method adopted by the Pharisees to escape the practical force of the Fifth Commandment is sternly rebuked (Mt 153-« II Mk 7«-'»).
About the use of property the teaching of Jesus is very full. In the first place, men are to realize that they are stewards of what thev possess rather than its owners (Mt 24'^5-5- 251^-2", Lk lO"-^^). They are to use their property, therefore, for the glory of God and the good of men, themselves and others. In relation to the true good of the owners, tlie danger of riches is very cleai'ly and constantly insisted upon (Mk 10-^--^ Mt 6'3- 2^ 1322^ Lk 18-^ 620-24 1619-31 1.215 1814-25 1-221 i6n)_ Yxom these pass- ages it is clear that t!ie tendency of riches is to hinder spiritual wellbeing. To avoid this, the renunciation of wealth is required (Lk 14^, Mt 19-"^, Lk 51', Mt 181"---, Lk &^-^-^). This renuncia- tion of wealth is a general command holding for all who would be followers of Jesus, but it receives special emphasis in regard to the rich from the way in which the J'oung ruler who had great pos- sessions was dealt with. That the alienation of wealth is involved of necessity in its renunciation cannot be maintained in view of considerations formerly advanced, but, on the other hand, these considerations by no means preclude it in special circumstances (Lk 9**-''-). The way in which re- nunciation is to be given ettect to depends upon the circumstances of each case, and is a matter for the conscience of each individual.
Apart from the general use which a follower of Jesus is to make of all his propert}', which is to be determined in relation to his own spiritual welfare and that of others, he is called upon also to give (alienate) a portion of his possessions to the poor and to the support of religion. These two direc- tions for giving were fullj' recognized among the Jews. And so we find that although specific injunctions as to the duty of giving are not w'anting in the teaching of Jesus, it is more with the spirit in which this duty is discharged that His sayings are concerned. He definitely commands the dutj- of ^giving to the poor (Mt S"*-, Lk 6^*, .Mt W\ Lk 18'—). We see that He and His disciples were accustomed to give alms (Jn 13^). The parable of the Good Samaritan, again, is the charter of the Church for all the benevolent work of hospitals, infirmaries, etc. (Lk 10*'"*^). Such giving, however, is never to be formal and impersonal, an easy way of satisfying a fugitive emotion of pity. It is the service done rather than the gift made, Avhich is emphasized in the parable of the Good Samaritan. Again, almsgiving is not to be ostentatious (Mt
6'""*), nor are gifts to be made in the expectation of a return (Lk 14'-"''*). The measure of giving is to be generous (Mt lU"), and response to a claim is to be ready and ungrudging (Lk IP'*), and is to be regulated bj- no consideration but that of need (Lk l(P-3«, Mt 5-'='-'"=).
In regard to giving to the support of religion, the teaching of Jesus must be considered in relation to the ordinance of the law which requiretl a tithe. He does not commend any definite portion of a mans possessions as that which he should devote to religious objects. His teaching in this matter, as in all others, deals with the spirit in which gifts are made rather than the law which regulates their amount. He condemns the ostentation of the Piiarisees in their gifts (Mk 12^-, Lk 21-), and also their idea that a gift to the Temple is acceptable to God from those who are neglecting the weightier matters of tlie Law (Mt 23^--« &-^- ■^, Lk \%^-'*). But He is very far from condemning the giving of a tithe (Mt 23-^), and suggests rather that this is not sutticient (Lk 2F). He distinctly commands giving to God (]\It 22-'), and hy the waj* in which Marj^'s devotion (Mt 26'-) was received we are warned against any narrow utilitarian view of the objects covered by this phrase. See also artt. SOCIALISM and Wealth.