THE TROUBLE WITH KEEPING WEALTH

continued from Christian Devotedness by Anthony Norris Groves (1795-1853)

 

IT IS NEARLY IMPOSSIBLE FOR ANYONE TO HAVE RICHES AND NOT TO TRUST IN THEM

    Such are the views and feelings which an unbiased consideration of the words of our Savior is calculated to produce.  Some, however, may be prepared to assert that His words give no encouragement or allowance to any such conclusions.  They support their assertion by another – that a love of riches was only the failing of that particular young man whose conduct suggested th

e observations of our Savior.  But notice that He does not say, “How hardly shall this rich man enter into the kingdom of God!” —but in the most general terms, “How hardly shall they that have riches enter into the kingdom of God!” Those who think that the expression “Trust in riches” (used in the parallel passage in Mark 10:24), softens considerably the severity of our Savior’s declaration, should view the connection of the different parts of the passage in which the expression is found.  

“Jesus looked round about and sai

th unto His disciples, ‘How hardly shall they that have riches enter into the kingdom of God.’ And the disciples were astonished at His words.  But Jesus answered again and saith unto them, ‘Children, how hardly shall they that trust in riches enter into the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.  And they were astonished out of measure, saying among themselves, ‘Who then can be saved?’” (Mr. 10:23-26).  

    In the 23rd verse, our Lord asser

ts it to be almost impossible for those who have riches to enter into the kingdom of God.  When He observes the astonishment of His disciples, He explains to them the reason for His passing such a severe judgment. He states the cause of that difficulty; of which He spoke as amounting almost to an impossibility.  It is next to impossible for a rich man to enter the kingdom of God because he trusts in his riches*.  Thus, the expression is not introduced with a view of making riches appear less dangerous to the possessor, but rather with a view of explaining why they are so dangerous.  The repetition of the general declaration in the strongest terms, as it is found in the 25th verse, shows that this is the meaning of our Lord. The increased astonishment of the disciples plainly gives the same intimation.  It is evident that they were not led by this explanation to consider the case of the rich less hope

less or deplorable, for they cry out, “Who then can be saved?” This was obviously the expression of men whose difficulties were confirmed, not removed, by the Lord’s answer.  The simple meaning, therefore, of the passage seems to be this – the danger of riches is their being trusted in; and the difficulty of possessing them and not trusting in them for happiness and protection is as the difficulty of a camel’s going through the eye of a needle.  Therefore, “Lay not up for yourselves treasures upon earth, for where your treasure is, there will your heart be also.” 

    * Editor’s note: If he says he isn’t trusting in them, then the question is, Why does he keep them?

THE GOOD THAT CAN BE DONE WITH WEALTH FORBIDS THE THOUGHT OF HOARDING IT.  

    The man whose soul is touched by the love of Christ does not think the question merely involves danger to himself.  He looks on wealth, as well as every other gif

t, as an instrument of bringing glory to his Lord by feeding the little ones of His kingdom or in some way making His Name known.  It isn’t a matter of law, but a golden opportunity which love seizes to bring a leaf to the wreath of praise and honor that crowns Him Lord. He does it for the glory of God the Father who has won the hearts, and is entitled to the uncontrolled dominion of His own saints.  

CHRIST’S COMMENDATION OF THE POOR WIDOW SHOWS THAT HE INTENDED HIS COMMAND TO BE TAKEN LITERALLY.  

    From the observation suggested by the conduct of the rich young ruler, let us pass on to the memorable comment of our Lord on the charity of the poor widow, as recorded in Mark 12:41-44.
    
“Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.  And there came a certain poor widow, and she threw in two mites, which make a farthing.  And He called unto Him His disciples, and saith unto them, ‘Verily, I say unto you, that this poor widow hath cast more in than all they which have cast into the treasury: for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.’”

    In the world’s estimation, nothing could be more imprudent or improper than her conduct. I fear that few of us would have the heart to commend anyone who went and did likewise.  But how does our blessed Lord judge, who judges not according to appearance, but righteous judgment?  Observing that she acts quite according to His precept of giving up all, He does not call His disciples around Him to warn them, by her example, not to take His words literally, as He did Peter on the use of the sword.  On the contrary, He points out carefully the peculiarity and unequaled greatness of her sacrifice, and holds her up to admiration on account of it.  The rich cast in of their abundance much; she in her poverty cast in a little, but it was all that she had, “even all her living”.  

THE APOSTLES SHOWED BY THEIR CONDUCT THAT THEY BELIEVED THE LORD’S ADMONITION SHOULD BE UNDERSTOOD LITERALLY.
 
    We now have only to go one step farther in order to ascertain in what sense the apostles understood that command of our Savior now under consideration.  Their conduct and that of their adherents is thus recorded by Luke (Acts 2:44, etc.; 4:32, 34-35):

“All that believed were together and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need.  And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart.  The multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things that he possessed was his own; but they had all things common.  Neither was there any among them that lacked: for as many as were possessors of lands, or houses, sold them, and brought the prices of the things that were sold, and laid them down at the apostles’ feet: and distribution was made unto every man according as he had need.”  

BY WHAT REASONING CAN WE SAY THAT THE SAVIOR’S TEACHING CONCERNING RICHES DOES NOT APPLY TO US?  

    By what arguments can it be shown that such a “union of heart and of soul,” as is here described is not just as important to us now as it was to the primitive Christians?  If this community of hearts and possessions was according to the mind of the Spirit then, why not now?  We have the general precept enforcing the conduct of our blessed Lord Himself, a particular exhortation to it in His conversation with the “rich young ruler,” and a most pointed approbation of it in the case of the poor widow.  Also, to encourage and urge it, we have not only the example of the apostles, but that of all those who believed in Jerusalem.  The former truly said, “Lo we have left all and followed Thee,” and of the latter it was also truly written, “Neither said any of them that ought of the things which he possessed was his own.”
 

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to be continued

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