Is it better, spiritually, to be poor than to be rich?

As our Lord designated wealth "the mammon of unrighteousness," in the same spirit are the wealthy here characterized as "rich in the present age." It was certainly not to exalt in their eyes or in those of others what the flesh is sure to overvalue, while it hides the great responsibility of those who have it. Yet there is no fanatical credit given to the garb or habit of poverty, no sanctimonious eschewing of ordinary food or shelter among the abodes of men, still less is there a hint of the superior worth of the monastic life. These anilities were reserved for the deeper gulfs of superstition. But those who are rich in the present age ("this present evil age," as the same apostle stamps it in Gal. 1:4) have need especially to be on their guard, and to hear, not the voice of flattery so likely to be at hand, but the solemn admonition of the Holy Spirit, that they be not poor toward God in view of "the day of eternity" (2 Peter 3:18). Certainly riches toward God consist neither in lavishing on oneself or one's own, any more than in laying up for either.

Charge them then, says he, "not to be high-minded." What so readily or so generally generates haughtiness as the possession of money, The Lord in the parable (Luke 16:1-9) already referred to lays the axe to the root, when He calls on the disciples to make to themselves friends with, or out of, the mammon of unrighteousness, that when it fails they may be received into the eternal tabernacles. The grand principle, He insists, is faithfulness in that which is another's (God's), Who will commit to us in glory the true riches — our own and much too, if faithful here and now in a very little. Self-appropriation was the ruinous theory or practice (or both) for the rich man that lifted up his eyes in Hades, being in torment, and forgot that, in a sinful world which breaks the law and rejects the Messiah, wealth is no true sign of God's favour.

There is still a third class of the unfruitful, and in these the influence of the world is paramount. The seed sown among thorns represents those in whom the cares of this life and the deceitfulness of riches choke the Word. Poverty and riches, as Agur long before noted (Prov. 30:8-9), are seen here as alike unfavorable to spiritual life. Yet riches may entice the poor, and care weigh heavily upon the prosperous rich man. The deceitfulness of riches is so great a snare that the Lord has elsewhere said that the rich man could hardly enter into the Kingdom of heaven (Matt. 19:23). But He expressly guarded this from any implication of its applying to salvation; as if salvation (when men sought that) were different for different classes. Of those who realize their need of salvation there is but one class: "Christ died for sinners" covers every case. But if it be a question of men seeking after it, the more they have to satisfy themselves with here, the less real is eternity likely to appear. How many have had the interest awakening within their souls stopped by such things as these the day will declare.

You can increase your material wealth if you are constantly occupied with becoming richer. But you can also protect it by ignoring the needs of fellow believers and other people. The writers of the New Testament condemn both sharply.

There are many expressions we can use to describe the fleshly tendency of men and women to rely on material things: greed, envy (in the financial sense), tight-fistedness (concerning the poor), inheritance disputes, etc. Who would claim that he or she has not got a weakness here? No one should be quick to absolve himself or herself from such an attitude. It is a danger for both the rich and the poor. Often a rich person wants to become even richer, sometimes even by unrighteous methods, but the poor are in danger of being envious of the rich. If this is the case they too may end up making every effort to become rich as well.

Prosperity often deafens the ear against God. "I spake to thee in thy prosperity, but thou saidst, I will not hear" (Jer. 22:21). Soft pleasures harden the heart. Prosperity has its honey, and also its sting. Anxious care is the evil spirit that haunts the rich man; when his chests are full of money, his heart is full of care. Sunshine is pleasant, but sometimes it scorches. The spreading of a full table may be the spreading of a snare. Many have been sunk to hell with golden weights. "They that will be rich fall into many hurtful lusts, which drown men in perdition" (1 Tim. 6:9). The world's golden sands are quicksands. What if we have less food we have less snare; if less dignity, less danger. As we lack the rich provisions of the world, so we lack the temptations. To give us Christ is more than if God had given us all the world. He can make more worlds, but He has no more Christs to bestow. If you have but daily bread enough to suffice nature, be content. Consider it is not having abundance that always makes life comfortable. A staff may help the traveller, but a bundle of staves will be a burden to him. The world is but a great inn. If God give you sufficient to pay for your charges in your inn, you may be content, you shall have enough when you come to your own country.

The safeguard against these snares is found in trusting in the living God, who gives us richly all things to enjoy. However rich a man may be, he cannot buy the things that God gives. However poor, he can receive and enjoy what God gives.

Certainly riches never entered the church of God without producing more trial and difficulty. You may see rich men giving their riches to relieve the poverty of others, and this is very blessed; but wherever the character of riches continues it enfeebles the energies of the church of God.

(Vv. 4, 5). Not only do unsanctified riches destroy their owners, but too often they lead to the poor being defrauded and persecuted, rather than being benefited. Moreover, apart from any persecution of the poor, riches tend to a life of idle luxury in which the poor are ignored and forgotten. Even with Christians, one has truly said, “Riches are a positive danger for us, because they nourish pride, and tend to dispose the heart to keep aloof from the poor with whom the Lord associated Himself in this world” (J.N.D.).

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.

"Then said Jesus unto His disciples, Verily I say unto you, That a rich man shall hardly" (that is, with difficulty; not, he cannot, but "shall hardly") "enter into the kingdom of heaven." Emphatically He repeats it, "Again I say unto you, It is easier for a camel to go through the eye of a needle" (beyond nature, of course) "than for a rich man to enter into the kingdom of God. When His disciples heard it, they were exceedingly amazed, saying, Who then can be saved?" The Lord faces their objection: "Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible (vers. 24-26)." If it was a question of man's doing anything to get into the kingdom, riches are only so much hindrance. And so it is with all else counted desirable. Whatever I may have, and trust in, whether it be moral ways, position, or what not — these are but impediments as far as concerns the kingdom, and make it impossible to man. But with God (and we may bless Him for it) all things are possible, no matter what the difficulty. Therefore God chooses in His grace to call all sorts and conditions of people. We read of a person called out of Herod's court; we read of saints in Caesar's household. A great company of the priests believed; so did Barnabas the Levite, with his houses and lands; nay, above all, Saul of Tarsus, brought up at the feet of Gamaliel. All these difficulties only gave God the opportunity to overcome all obstacles by His own power and grace.

(Vv. 23-27). Knowing the effect of His words upon the disciples, the Lord, as He looks upon them, presses home the lesson we are to learn from this young man, by saying, "How hardly shall they that have riches enter into the kingdom of God!" These words were an astonishment to the disciples, who, with their Jewish thoughts of earthly blessing looked upon riches and possessions as a mark of God's favour. Moreover the thought in their heart, as with ourselves too often, was possibly, if only we had riches how much good we might be able to do. To meet these difficulties the Lord shows that the great danger of riches lies in the fact that men think they can secure salvation and the blessings of the Kingdom by means of riches, and thus put their trust in riches. Let us note that the Lord does not speak of a literally rich man, but of one that trusts in riches. This is a danger to which the poorest in actual possessions is exposed equally with the one who possesses most. The Lord uses a figure to show how difficult it is for a rich man to enter the Kingdom of God. With astonishment the disciples ask, "Who then can be saved?" In reply the Lord tells us, "With men it is impossible, but not with God." Their question would indicate that the thought lingered in their minds that in some measure at least their salvation depended upon themselves. They had to learn, as we all have to learn, that our salvation is wholly the work of God, and not of man at all. Neither law nor nature, riches or poverty have any part in the saving of the soul. Salvation rests wholly in the power of God's grace, and what is impossible for man is possible with God. Thus we read, "By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." (Eph. 2:4-9).