Is it a sin to be rich?

In nothing perhaps are the children of God so commonly unfaithful as in the stewardship of money. Too much spent on luxuries, and too little dispersed abroad, and even that not always wisely. When shall we learn to neither spend nor give without seeking the guidance of God? In Luke 16: the Lord Jesus, after speaking of the unjust steward who so skilfully manipulated his circumstances for his own advantage, said: "He that is faithful in that which is least is faithful also in much." "Least?" Is that how men regard money? Note also our Lord's further words: "that which is highly esteemed among men is abomination in the sight of God!" In 1 Tim. 6 the Apostle has much to say about this serious matter. In verses 9-11 he warns saints who are not rich, but who aspire to be, that there are dangers ahead. Men in the world who pursue such a course frequently "drown themselves in destruction and perdition" and money-loving saints "pierce themselves through with many sorrows." In Verses 17-19 the Apostle charges those who are already rich not to "trust … in uncertain riches, but in God who gives us richly all things to enjoy," and to be ready "with open hand for every good work." There is nothing wrong in possessing wealth (mark the word "enjoy") if the wealth comes to us honourably; but when we consider that He to whom we owe our eternal all had not where to lay His head, and when we also remember that He is still "despised and rejected by men," to be holders of large sums of money puts us in a position of grave responsibility, in the discharge of which we need daily and hourly grace. Referring again to Luke 16 we can "make to ourselves friends by the mammon of unrighteousness," if our hearts so dispose us (ver. 9) or we may make enemies by the same means. Those who are generous and kind are beloved; but those who are selfish and haughty by reason of their wealth are disliked. Oh, that it may be said of us, as of Josiah's workmen "they dealt faithfully! "

The exercised reader should pause here and read the last chapter of Paul's first letter to Timothy. With reference to riches, two classes are indicated; those who are not rich, but who wish to be (verses 9-12); and those who are rich already (verses 17-19). The first class are warned that the pursuit of wealth leads to temptation and a snare, and into many foolish and hurtful lusts which drown men who know not God in destruction and perdition. Such a course is unworthy of those who are in union with Christ and blessed with every spiritual blessing in the heavenlies. Money is not evil in itself, but the love of it is a root from which every evil may spring. The Apostle had observed some who, by their covetousness, had erred from the faith, and pierced themselves through with many sorrows. He who would be a man of God (and there is great need of such) must flee these things, and follow after righteousness, godliness, faith, love, patience and meekness. If earthly pursuits leave no time for the cultivation of these seven divine graces all that the Christian may acquire is not gain but loss.

Those who are already rich are then wisely counselled. Mark the words "rich in this world," more correctly "in the present age." This is the time of Christ's rejection. Self-indulgence in a scene where He had no resting place for His head, and where all His rights are still denied Him is most unsuitable for those who own Him as their Saviour and Lord. Elisha's words to the grasping Gehazi may well ring in our ears and in our hearts (2 Kings 5:26). Wealthy believers are reminded that riches are uncertain, and that their confidence should be in the living God who gives us richly all things to enjoy. These last words assure us that up to a point God would have His own enjoy His bounty. Monasticism is not Christianity. But good works must abound; with liberality; should we assist the needy, "laying up for ourselves a good foundation against the time to come." The unjust steward of Luke 16 is an example of this. His dishonesty our Lord did not approve, but He did approve his prudence. While the opportunity was with him, he used it with reference to the future; the Christian should do the same; but with this difference, the steward had before him the coming dread days of unemployment, the Christian should keep in view the judgement-seat of Christ, where all our doings will be manifested in the light of God. The passage in 1 Timothy 6:19 should be read in the Revised Version. In verse 12 we are indeed exhorted to "lay hold on eternal life" but in verse 19 we should read "that they may lay hold on what is really life." Thus a life spent in good works and in gracious consideration for others is life indeed, in contrast with the words in 1 Timothy 5:6, "She that lives in pleasure is dead while she lives."

Verse 6 gives the precious positive side of this matter. If the two things are present, godliness and contentment, this is a great gain. Contentment alone could not be this, for it would then be that in which the flesh would glory; but godliness must come first, and be the root cause of contentment. Paul was himself a true example of this. Compare Philippians 4:11-13. If Christ is truly the Object of the soul, will this not produce a contented spirit? And it is a most pertinent reminder for us that in entering the world we had nothing, and in leaving it we shall take nothing. Why then grasp all that we can, as though it is this upon which we depend? How many are like the apostle Paul in this matter, honestly content with the simple necessities of life? This should be no small exercise to our souls, and specially in a civilization that today places great emphasis on material comforts and luxuries. How subtle a snare this becomes to any of us who may be attracted by it!

In verse 9 it is not the riches or the money that is condemned, but the will to be rich and the love of money. One who has nothing may still will to be rich, and if so is on dangerous ground. And it is possible for one who has riches to be preserved from setting his heart upon riches, and instead to be rich in good works, using his wealth for the Lord, to relieve the need of others compare verses 17 and 18). But the love of money is simply a sign of lusting after those

things which may be bought with money. When this is so, it is a great mercy for many a man that he does not get the money he wants, for it would only lead him into more sin. These are the very things that drown men in destruction and perdition. A believer certainly will have no such end, but he is yet seriously warned against any polluting of himself with those things that cause the ungodly to perish. Let us guard continually against the selfishness of our own hearts. The expression here is properly translated, "The love of money is a root of every evil," that is, that it is a root that bears all manner of evil, not that it is the only root. Covetousness will lead one far astray from the faith, and some had already been so overcome, piercing themselves through with many sorrows. It will always defeat its own ends.

202 The real mischief is in the riches of this world getting into the heart. Mark that most solemn word in 1 Timothy 6:9-10, 11, "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness." It is they that have a desire for riches, who fall into "many foolish and hurtful lusts, which drown men in destruction and perdition." It is not the question as to whether riches are right or wrong in themselves, but as to riches being the object of the heart. If so, they keep Christ out. A man will then say, But suppose I do not set my heart upon them; but the Lord who knows our hearts better than we do ourselves, does not deal in this way: for He says, "Where your treasure is, there will your heart be also"; and not as it is often quoted, "Where the heart is, there the treasure will be." It is quite true that, if the Lord give riches, He can give grace to use them; but even then they are a snare. The language of the "certain rich man" to his soul in this chapter is, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry"; but God says, "Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided?" So is he that "layeth up treasure for himself, and is not rich towards God." Here come in the questions, "What is a man profited if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?"

203 "Therefore take heed, and beware of covetousness, which is idolatry." For, be it ever remembered, that while riches are a snare to the rich man, to be jealous of a rich man, because of his riches, is as bad or worse in the poor man; for it just shews that he would also have them if he could. It is not a question about riches. The Lord wants to get souls into heaven, and riches will not take them there; that can only be by being rich towards God. The whole question is about Christ; for if Christ has His place in our hearts, the things of this world cease to be temptations to us. The man that is rich towards God has no desire for other riches. But the man that layeth up treasure for himself is not rich towards God; because self is at the bottom. All this has to do with the world.

In contrast with godly contentment there is the restlessness of those who desire to be rich. Wealth has its snares as the Apostle shows a little later, but it is not necessarily the possession of wealth that ruins the soul, but the “desire to be rich” (N.T.). It has been pointed out that this word “desire” includes the idea of purpose. The danger is that the believer, instead of being content to earn his living, may set himself with “purpose” of heart to be rich. Thus riches become an object instead of the Lord. Better for us to cleave to the Lord “with purpose of heart” (Acts 11:23).

The Apostle warns us against the evils that result from the desire to gain riches. All are tempted, but the one that desires to be rich will fall into the temptation and find himself caught in some hidden snare of the enemy. Moreover, the desire to be rich opens the way to foolish and hurtful lusts, for it panders to the vanity and pride of the flesh, ministering to selfishness and ambition. These are the things that plunge men into destruction and ruin. Thus it is not simply money, but “the love of money” that is the root of every evil. How solemn that it is possible for the believer to be drawn into the very things that bring destruction and ruin upon the men of the world. Even in the days of the Apostle some had coveted after riches, only to wander from the faith and pierce themselves through with many sorrows.

This interpretation gives occasion to the parable which follows: "And he spake a parable to them, saying, The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said to him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?" (Luke 12:16-20). The man thought he would yet lay things up for himself. But God would not have it, and in the midst of his projects he is called hence. What became of his soul? That is a most serious question.

"So is he that lays up treasure for himself, and is not rich toward God" (ver. 21). Now there, you have the cure, I believe, for covetousness. That is, being "rich toward God." The apostle Paul amplifies this subject in writing to his son Timothy. "But godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness" (1 Tim. 6:11). These verses show our danger, while the cure is given in the same chapter. "Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who gives us richly all. things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life" (1 Tim. 6:17-19). But You say, What is the harm of riches? Suppose it kept you out of heaven? Well, I did not think of that. Very probably, few men do, but there is great danger, or our Lord would not have said, "How hardly shall they that have riches enter into the kingdom of God" (Mark 10:23). It is not the money that there is harm in, but it is the "love of money" that is "the root of all evil."

The principle is here, and "Beware of covetousness," God's sure cure. I shall never forget a dear old servant of God speaking upon this chapter thirty-five years ago, and when he came to this verse he said: "Which of us here would not rather have a ten-pound note than a five? That touches us all. And God says, 'Thou fool.'" The man going on that line is reproved, because he is letting the things of this life really command, and govern him, instead of living in the sense of the Father's love and care.

While the class of people who have the form of godliness and deny its power, make piety a means of gain in earthly things, which is condemned, the apostle speaks of true piety, or as it is called in the Authorized Version, godliness, with contentment as a great gain. True piety, in walking with God, having a good conscience, gives contentment, no matter what earthly circumstances are. A believer who seeks the things above should no longer cling to earthly things, knowing that we brought nothing into the world nor carry anything out. If the eternal things, that promised glory, are ever real before the soul, then each will be content with having the necessary things, food and raiment. And how very true are the words which follow, as not a few have found out. "But they that desire to be rich fall into a temptation and a snare, and many foolish and hurtful lusts, which plunge men into destruction and ruin. For the love of money is the root of every evil; which, while some coveted after, they have wandered from the faith and pierced themselves with many sorrows." Money itself is not evil, but the love of it is the fearful thing. No further comment is needed on these words. Examples of this evil are all about us in the professing church, and "lovers of money" and "lovers of pleasure more than lovers of God" are constantly increasing. Surely they heap treasure together for the last days. Weeping and wailing will follow (James 5:3).

There are things which really are life, and these are not connected with the earth or the world, and they cannot be purchased with money. For the Christian the possession of money frequently means the death of spirituality, as 1 Timothy 6 shows. Not money but the love of money is the root of the mischief, and yet it is most difficult to possess money without the love of it creeping in, and then money becomes a master and not a slave, and the possessor of it spends it for his own gratification and not for the will of God. And yet money and all the luxuries it procures are not really life. If any of our readers be rich we beseech them to remember that their wealth is to be used in such a way that they be "rich in good works … laying by for themselves a good foundation for the future, that they may lay hold of what is really life" (1 Tim. 6:18-19, N. Tr.).

On all hands are people who earnestly desire to become rich; the making of money is to them the chief end of life. The Christian may all too easily become infected with this spirit to his great loss. Verse 9 does not speak of those that are rich, as does verse 17, but of those that "will be rich" or "desire to be rich," that is, they set it before them as the object to be pursued. Such become ensnared by many lusts, which in the case of the man of the world plunge him into destruction and ruin. This is so whether they succeed in their aim and amass wealth or whether they do not, for the coveting of money it is that turns men aside from the faith and pierces them through with sorrows, and not the acquisition and misuse of it only. The love of money is declared to be the root of every kind of evil. It is not that every bit of evil in the world can be traced to the love of money, but that the love of money is a root from which on various occasions every description of evil springs.

Now having disposed of fear, He takes up the subject of worldliness. "One of the company said unto Him, Master, speak to my brother, that he divide the inheritance with me," and the Lord answers, Do you not understand Me? Is it My business to make a man richer in this world? The Lord has promised deep peace to His people, but never honour or wealth. This man mistook His mission, so He preached a sermon on covetousness, and He gives a striking parable. Now, is the plentiful bringing forth of the ground evil? No. There is nothing evil in a good harvest. Plentifulness is a mercy; but I will tell you what is in it, not evil, but danger, and so it proved with the man in the parable, for he began to turn it to the account of his earthly mind, instead of to the account of the Lord paramount of the soil; and if people are in a thriving way of life, very right, I say, to employ their hands and skill, and it is a mercy if the crop be plentiful, but there is danger in it.