(2) Jesus implies that wealth is the gift of God. This is the view of the OT (Ps 89" 5()i»-i2- 1^ etc.). And it is accepted by Jesus and illustrated in the parables of the Talents (Mt 25"-='"), the Pounds (Lk 19^2-27)^ and the Foolish Rich Man (Lk 12'6-2i). In all these, gifts and possessions, including wealth, are represented as bestowed on men by God. And this is made specially clear wath regard to wealth in the parable of the Foolish Rich Man. The Rich Man's wealth came to him through the medium which is most evidently at God's discretion, namely, through his ground bringing forth plentifully. The same ti'uth is implied in the petition, ' Give iis this day our daily bread' (Mt 6'S Lk IP), and in the sayings : ' If God so clothe the grass of the field, Avhich to-day is and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith ? ' (MtG^", Lk 1228); ' Your heavenly Father knoweth tliat ye liave need of all these things. . . . All these things shall be added unto you' (Mt 632-33, Lk 1230-31). And the description of wealth as rb dWdrpiov (Lk 16^2) seems to carry with it the idea that wealth belongs really to God, and is only lent or entrusted b.y Him to men.
(3) Wealth, according to Je.sus, is essentially a subordinate good. It is characterized by Him as iXdxi-i^Tov (Lk 16^0) compared with spiritual interests. It is too uncertain to be the goal of life (Mt 6^^- 20). Inasmuch as it is something outside man and apart from him, the possession of it does not necessarily contribute to riches of character, but may, on the contrary, coexist with poverty of soul (Lk 1216-21 1418. 19, Mt 22^- 6). Nor will the possession of wealth compensate for the loss of the true life (Mt 1626, Mk 836- 37, Li^; 925)_ Life, jn fact, in the highest sen.se of the term, is a larger and riclier thing than mere possession of wealth (Lk 12^5. -23, jyjt 620- 25- 33) . and it is, to a considerable degree, independent of wealth (Mt 625- 33. 34, Lk I222- ^- 29-34).
(4) Wealth is a means, not an end. It is sub- ordinate to the great moral issues of life, and it is of value only in so far as it promotes the true purpose of life. It is a test and discipline of char-
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after. The getting, possessing, and sjjending of wealth develop qualities which survive death, and are fraught with important consequences in the world to come. This view of wealth is presented in the parables of the Talents (Mt 25"-^o), the I'oimds (Lk 19^^-27)^ the Foolish Rich Man (Lk 12"'''^'), the Unjust Steward and Christ's comments on it (Lk 16'-^^), Dives and Lazarus (Lk IG^^-^'), and in the picture of tiie Judgment of Men (Mt 25^^-^^). In these passages wealth is regarded as a trust com- mitted by God to man, demanding in the possessor of it fidelity, watchfulness, and foresight. Faith- fulness in the administration of the unrighteous mammon prepares for greater and more serious responsibilities in the world to come, and contrib- utes to our well-being there (Lk 16^"") ; but failure to use wealth aright entails loss and con- demnation (Lk 1218-21 16i»-i3- i9-3i). On the other hand, we are taught in the parable of the Unright- eous Steward that as the Steward employed his lord's wealth in securing for himself friends who would support him after he was deprived of his office, so we should administer the wealth com- mitted to us in such a way that it Avill contribute to our well-being in the world to come.
As to how exactly this is to be done Jesus lays down no detailed rules, trusting rather to the impulses of the regenerate heart issuing in right action. Where love to God and love to man rule the life, wealth will be wisely administered. ' The cross of Christ is the solution of tlie social pro- blem' (Kambli). At the same time, we are not left without hints and indications as to how one inspired by tlie enthusiasm of Christianity will deal with wealth. In acquiring wealth he will have regard to the rights and claims of his fellow- men as much as to his own (Mt 2239 712^ m^ 123i, Lk 631). He will be sparing in his own personal expenditure, and will aim at simplicity of life (Lk 10^1-^2 RVm). He will be mindful of the claims of relatives (Mk V"-^^). He will contribute liberally in gifts and personal service for the advancement of God's Kingdom, even at much sacrifice and inconvenience (Lk 21i-^ 8i-3 2S^"-^% Nor need the gift necessarily be justifiable on purely utilitarian grounds : it may be artistic- ally expressive of devotion and gratitude (Mt 26^-13, Mk 143-9, jn 122-8, Lk l^'^"). Such a one will also relieve the needs of his fellow-men, either l)y almsgiving or by personal ministration, or in some other way suggested by circumstances (Mt 6^-^ 1921 2531-^6, Mk 1021, Lk G^" 10=*"-^' 1233 1412-14 jgs^ jjj 1329)^ care, however, always being taken that ostentation or other wrong motives mar not tiie value of the gift or service (Mt G"^'*). And Jesus, by His commendation of Mary for her gift of costly spikenard (Mt 26«-i3, Mk U=*-9, Jn 123-8), and of tiie woman who was a sinner for a similar act (Lk 736-50), as well as by His presence at the marriage at Cana of Galilee (Jn 2i-ii), and at feasts, and by His .appreciation of nature, seems to sanction expenditure of wealth in ministering not merely to the necessities of men, but also to their hapjnness through the gratification of their social instincts and their love of beauty.