Lucas 12:15

DISCOURSE: 1526
CAUTION AGAINST COVETOUSNESS

Lucas 12:15. And he said unto them, Take heed, and beware of covetousness.

THE instructions which our Lord conveyed to his Disciples almost always arose out of something that was immediately before him; so attentive was he to improve every occasion for their good. This was fraught with many advantages; for it tended to impress every truth more forcibly on their minds, and to shew them how to render all events subservient to their own spiritual welfare. It was a trifling circumstance, which of itself did not seem to afford any particular occasion for remark, that gave rise to the discourse before us. A man who had been listening to him for some time, apprehending that, as he spake with such authority, he could easily prevail to settle a point in dispute between his brother and himself, requested his interposition; “Master, speak to my brother, that he divide the inheritance with me.” But our Lord, seeing that the man was more intent on his temporal than on his spiritual advancement, not only declined the office, as not being within his commission, but began to caution his Disciples against that covetousness, of which they now saw so striking an example.
A caution so solemnly given to them, cannot but deserve the attention of his followers in every age; and I pray God that the importance of it may be felt by every one of us, whilst we shew,

I. How we may know whether we are under the influence of this evil principle—

It is not by overt acts of dishonesty merely that we are to judge of this, but by the workings of our hearts in reference to the things of this world. We may judge of it,

1. From the manner in which we seek them—

[Earthly things may certainly be desired, provided that desire be regulated by the necessities of our nature, and subordinated to the will of our heavenly Father. But if we desire them for themselves, or in an undue degree, then immediately are we guilty of that very sin which is reproved in our text. If we desire them for themselves, we shew that we think there is some inherent good in them: whereas they are altogether worthless, except as far as they are necessary for our support, and for the strengthening of our bodies to serve the Lord. All beyond mere food and raiment is an empty bubble. To invest earthly things with any inherent excellency, is to put them in the place of God, and to make idols of them: moreover, if our thoughts run out after them more than after God and heavenly things, if the pursuit of them be more delightful to us than the exercises of devotion, and, above all, if we will violate the dictates of conscience, or neglect spiritual duties in order to advance our temporal interest, what is this but covetousness? Can any one doubt whether such a preference to earthly things be sinful? Suppose, for instance, that any man follows an unlawful trade, or a lawful trade in an unlawful way, acquiring his gains from sources which he would be ashamed to confess, and afraid to have discovered; is he not under the influence of covetousness? Does he not prefer money before a good conscience, and the acquisition of wealth before the approbation of his God? Is this a “setting of his affections on things above, and not on the things on the earth?” Hear what an inspired Apostle speaks respecting the criminality and danger of such desires: “Many walk, of whom I have told you often, and tell you now even weeping, that they are enemies of the cross of Christ, whose end is destruction, because they mind earthly things [Note: Filipenses 3:18.].” It is not every degree of attention to earthly things that he condemns; but such a desire after them as is inordinate, and such a pursuit of them as militates against the welfare of the soul: and, whatever we may call it, God calls it covetousness, and declares it to be idolatry [Note: Colossenses 3:5.]

2. From the manner in which we enjoy them—

[As all desire after them is not prohibited, so neither is all enjoyment of them; for “God hath given us all things richly to enjoy.” But what if we feel complacency in the idea of wealth, and place a confidence in it as a barrier against the calamities of life; Is not this the very sin against which the Prophet Habakkuk denounces a most awful woe? “Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil [Note: Habacuque 2:9.].” It is, in truth, to act the part of the Rich Fool in the Gospel, and to say, “Soul, thou hast much goods laid up for many years, eat, drink, and be merry?” We are very apt to imagine that the satisfaction which we take in the contemplation of our wealth, is nothing but an expression of thankfulness to God: but it is, for the most part, a “glorying in riches” (which is expressly forbidden [Note: Jeremias 9:23.]); and a “saying to the fine gold, Thou art my confidence.” The sentiments of Job on this head were far more correct than those of the generality even of enlightened Christians: “If,” says he, “I rejoiced because my wealth was great, and because mine hand had gotten much, this were an iniquity to be punished by the Judge; for then I should have denied the God that is above [Note: Jó 31:25; Jó 31:28.].” If it be asked, How such a construction can reasonably be put on a sensation of the soul, which appears both innocent and praiseworthy? I answer, That God is the true and only Rest of the soul [Note: Salmos 116:7.]; and that, in proportion as we look to the creature for comfort or support, our hearts of necessity depart from him [Note: Jeremias 17:5.]. To be the one source of happiness to his creatures, is his prerogative; and his glory he will not give to another: for “the Lord our God is a jealous God.”]

3. From the manner in which we support the loss of them—

[Christianity is far from inculcating a stoical apathy, or rendering us strangers to the common feelings of mankind: but it gives us a principle, which is able to support us under trials, and to fill us with joy in the midst of tribulations. In a word, it presents us with a view of God as our God, and shews us, that nothing in this world can either add to, or take from, the happiness of him who has so rich a portion. This is the principle which enabled Job, under the loss of all his worldly possessions, to say, “The Lord gave, and the Lord taketh away: blessed be the name of the Lord.” Now the want of this resignation argues an undue value for the things of this world. If, under an apprehension of some loss, we are filled with anxiety, so as to be quite unfitted for an attention to our spiritual concerns; if, on having sustained that loss, we give way to vexation and grief, instead of rejoicing that we have in God an all-sufficient portion; do we not then in effect say, like Micah, when he had lost his idols, “They have taken away my gods, and what have I more?” Assuredly this is an undeniable mark of covetousness: indeed, God himself puts this construction upon it: “Let your conversation be without covetousness, and be content with such things as ye have [Note: Hebreus 13:5.].” When we are truly delivered from this evil principle, we shall be able to say with the Apostle, “I have learned, in whatsoever state I am, therewith to be content: I know both how to be abased, and how to abound; every where and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need [Note: Filipenses 4:11.].”]

Our next inquiry must be,

II.

Why our Lord so earnestly guards us against it—

The terms in which he expresses the caution, are exceeding strong; “Take heed, and beware [Note: Ὁρᾶτε καὶ φυλάσσεσθε.].” But there is abundant occasion for such earnestness; for covetousness is,

1. A common principle—

[The man who came to desire our Lord’s interposition, seems not to have had the smallest idea that he was actuated by this unworthy principle; and probably would have complained of a want of charity in any one who should have imputed it to him. And so it is at this time. However ready we may be to notice it in others, we all overlook it in ourselves, and cloke it by the name of industry or prudential care; so that, if we were to give credit to every man’s account of himself, we should not find this principle in the world. But it is deeply rooted in the heart of man [Note: Marcos 7:21.], and as naturally adheres to the soul as the members to the body [Note: Colossenses 3:5.]. Even good people still feel its existence and operation within them. Who has not to lament, that in his intercourse with the world he feels somewhat of an undue bias at times, inclining him to lean towards his own interests, and to decide a doubtful point in his own favour? We do not say, that a good man will indulge this principle, but that he will feel it; and that he will find within himself a necessity of being much upon his guard, to prevent it from warping his judgment and influencing his conduct. If this then be the case with respect to those who are crucified to the world, much more must it be so with those who are yet carnal and unrenewed.]

2. A delusive principle—

[We are apt to think that earthly things will make us happy: but our Lord tells us, in the words immediately following our text, that “a man’s life consisteth not in the abundance of the things that he possesseth.” The truth is, that man’s happiness is altogether independent of earthly things. Hear how the Prophet Habakkuk speaks on this subject: “Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, and joy in the God of my salvation [Note: Habacuque 3:17.].” This clearly proves, that, however destitute we may be of all earthly comforts, our hearts may overflow with peace and joy: “we may be sorrowful, yet alway rejoicing, having nothing, and yet possessing all things.” On the other hand, it is certain that a man may possess all that the world can give him, and yet be miserable; or, as Job expresses it, “In the midst of his sufficiency he may be in straits [Note: Jó 20:22.].” How often do we see persons, after attaining more than they had ever expected or desired, far less happy than they were at the commencement of their career! We may appeal to the experience of all, whether the increase of their happiness have kept pace with the augmentation of their wealth? We are well assured, that the more sanguine any person’s expectations of happiness are from the acquisition of wealth, the greater will his disappointments be; and that every human being must sooner or later confess with Solomon, that all below the sun is “vanity and vexation of spirit.”]

3. A debasing principle—

[It is worthy of observation, that the word ‘lucre’ occurs but four times in the New Testament, and every time has the term ‘filthy’ annexed to it. Nor is this without reason; for covetousness defiles and debases the soul as much as any principle of our fallen nature. Wherever it exists, it eats out every good principle, and calls forth and strengthens every bad principle, in our fallen nature. How feeble are the operations of honour, friendship, love, compassion, when covetousness has gained an ascendant in the heart! On the other hand, what injustice, falsehood, wrath, and malice will not this horrid principle produce! Well may it be said, “The love of money is the root of all evil;” for there is scarcely an evil in the world which may not arise from it. The opposition between this principle and every Christian virtue, is strongly intimated in the advice given by St. Paul to Timothy [Note: 1 Timóteo 6:10. Mark the connexion between these two verses.] — and the utter abhorrence in which it is held by God, is marked [Note: Salmos 10:3.], yea marked with an emphasis not exceeded in any part of the sacred volume: “An heart they have exercised with covetous practices; cursed children [Note: 2 Pedro 2:14.].” O that we were all duly sensible of its hatefulness and baseness!]

4. A destructive principle—

[See it, in whomsoever it prevails, how it militates against the welfare of the soul, and destroys its eternal interests. The Rich Youth, in despite of all his amiableness, renounced all hope in Christ, rather than he would part with his possessions [Note: Mateus 19:22.]. The hearers of the Prophet Ezekiel, notwithstanding all their approbation of his ministry and their professions of personal regard, could never be prevailed upon to renounce and mortify this evil propensity [Note: Ezequiel 33:31.]: and we read of some in Isaiah’s days, whom neither the frowns nor chastisements of Jehovah could reclaim from it [Note: Isaías 57:17.]. The great proportion of those who make a profession of religion in our day, are like the thorny-ground hearers, in whom “the good seed is choked by the cares and riches and pleasures of this life, so that they bring forth no fruit to perfection [Note: Lucas 8:14.].” But the most terrible of all examples is that of Demas, who, after having attained such eminence in the Christian Church as to be twice joined with St. Luke by Paul himself in his salutations to the saints, was turned aside at last, and ruined by this malignant principle; “Demas hath forsaken us, having loved this present world [Note: 2 Timóteo 4:10.].” Thus it will operate wherever it is indulged: it will have the same effect as “loading our feet with thick clay,” when we are about to run a race; and will shut the door of heaven against us, when we apply for admission there. Of this God has faithfully warned us: and, to fix the warning more deeply in our minds, he even appeals to ourselves respecting the justice of the sentence, and the certainty of its execution: “Know ye not, that the covetous shall not inherit the kingdom of God [Note: 1 Coríntios 6:9.]?”]

To improve the subject, and assist you in mortifying this corrupt principle, we recommend you to consider,
1.

The shortness of human life—

[Who knows not, that our life is but “a vapour that appeareth for a little time, and then vanisheth away?” Shall we then be anxious about matters which will be so soon terminated? Should we not rather live as pilgrims and sojourners, that are passing onward towards their eternal home? It will soon be of not the smallest moment to us whether we were rich or poor. The instant that the Rich Man’s soul was required of him, his riches profited him not; they could not procure so much as a drop of water to cool his tongue: nor did the troubles of Lazarus leave any sting to interrupt or lessen his joys, when once he was safely lodged in Abraham’s bosom. Let us then, like the holy Apostle, “die daily:” let us “weep as though we wept not, and rejoice as though we rejoiced not, and possess as though we possessed not, and use the world as though we used it not; because the fashion of this world passeth away [Note: 1 Coríntios 7:29.]

2. The vanity of those excuses by which men justify their sin—

[Every one has some cloak wherewith to cover his sin. One says, I only desire a competency. But a competency, in God’s estimation, may be a very different thing from what it is in ours: we may be desiring so many hundreds a year; but he says, “Having food and raiment, be therewith content.” Another says, “I care not for myself, but only for my family: and must not I provide for them? But we must no more covet an earthly portion for them than for ourselves: the welfare of their souls should be our great concern for them, as well as for ourselves. Another says, I am poor, and therefore cannot be supposed to be under the influence of covetousness. But the principle of covetousness may be as strong in a beggar as in any other person: for envy and discontent are as much branches of covetousness, as dishonesty or avarice can be. To all then, I would say, beware of the deceitfulness of sin, and the treachery of your own hearts; and be afraid, lest, after being acquitted by your fellow-creatures, you should at last be condemned by your God [Note: See 1 Timóteo 6:9. This passage is not generally understood. It speaks of the inclination or principle; βουλόμενοιπλουτεὶν. And the danger of self-deceit in relation to it is fully stated. Efésios 5:5.]

3. The infinite excellency of eternal things—

[As the Apostle says, “Be not drunk with wine, wherein is excess; but be filled with the Spirit,” so I would say; Covet not earthly things, wherein is excess; but covet heavenly things, even to the utmost possible fulness; for in them there is no excess. It is not possible to desire too earnestly, or to seek too diligently, an interest in Christ: nor can you take too great delight in the enjoyment of him, or fear too much the loss of his favour. Here is scope for all the energies of our minds. In reference to heavenly things then I would say, Covet earnestly the best gifts: enlarge your desires to the utmost extent of your capacity to receive, and of God’s ability to bestow. However wide you open your mouth, God will fill it.]