Luke 12:15 And he said to them, Take heed, and beware of covetousness… I. THE NATURE OF COVETOUSNESS. It is the love of money. A passion that grows upon men. We begin by loving it for the advantages it procures, and then we learn insensibly to love it for its own sake, or perhaps for some imaginary uses to which we flatter ourselves we shall apply it at some future time. We avoid certain extremes, and thus escape the imputation of covetousness, but we are not on that account the less influenced by the greediness of filthy lucre — we have given our hearts none the less to it on that account. And this passion grows in a most remarkable manner. Men encourage it in one another, and many a look seems, even without a word, to say, "Taste, and see how good money is." Thus, by degrees, the love of money manifests and extends itself, making of him who cherishes it, in the words of our Lord, "a servant of mammon." Verily He was wise who said, "Take head, and beware of covetousness." Further, this love of money takes different forms and changes its name among men, without however being in any respect changed in the sight of Him who kneweth the heart. 1. One man loves money to keep — this is the covetous man properly so called — the covetous man according to the true meaning of the word. He may possibly succeed in avoiding the odium of the title, but to separate him from his treasure would be to separate him from a part of his existence, and he could willingly say of money what God has said of blood, "Money, it is the life." 2. Another man loves money to spend it. This is the prodigal. A man may be at the same time covetous and prodigal. These two dispositions, instead of excluding one another, mutually encourage each other. Thus a Roman historian who knew human nature well, mentions this trait among others in the character of the notorious Cataline: "He was covetous of the wealth of ethers, lavish of his own." 3. A third man loves money for the sake of power. This is the ambitious man. It is not the desire of hoarding that rules him — it is not the love of spending which possesses him, but the delight of his eyes and the pride of his heart is to witness the influence which money gives him. Of these three forms of covetousness, miserly covetousness is especially the vice of old age; prodigal covetousness that of youth; and ambitious covetousness that of manhood. But covetousness belongs to all ages and conditions. II. THE SIN OF COVETOUSNESS. I imagine we too generally underrate the judgment which God passes upon covetousness. We think that we are at full liberty to enrich ourselves as much as we can, and then to do what we please with the wealth that we have acquired. Thus we give ourselves up to covetousness. We should not act thus with respect to intemperance, to theft, but it seems that covetousness is quite another sort of sin. Whilst these vices disgrace those who are guilty of them — whilst they entail consequences injurious to the peace and tranquility of society, covetousness has something more plausible, more prudent, more respectable about it. It generally lays claim to honest worthy motives, and the world will dignify it by the name of natural ambition, useful industry, praiseworthy economy. I may even go a step further. A covetous man may be in a certain sense a religious man. He may be quite an example in his respectful attention to the worship and ordinances of God. In fact(the love of money is almost the only vice a man can entertain while he preserves the appearance of piety. And there is great reason to fear that of all sins, this one will ruin the greatest number of those who profess to serve God. Instances: Balaam, Achan, Gehazi, Judas, etc. In fact, a man cannot turn to the Lord but covetousness must perpetually oppose him, from the earliest preception of religious impressions, to the most advanced period of his faith. Has he only just been called by the Lord and bidden to the feast? Covetousness persuades two out of three to excuse themselves on the plea: "I have bought a piece of ground, and I must needs go and till it" — or, "I have bought five yoke of oxen, and I must needs go and prove them." Has he begun to listen with interest to the truth and received the good seed in his heart? Covetousness plants thorns there also: "soon the cares of this world, and the deceitfulness of riches, choke the Word, and it becomes unfruitful." Has he advanced still further in the way, and gone some time in the paths of piety? Covetousness still despairs not of turning him out of them, and of including him amongst the number of those who, "having coveted money, have erred from the faith." Happy indeed is he, if, "taking the whole armour of God," he knows how to "withstand in the evil day, and having done all to stand." Happy if he does not imitate those imprudent travellers, whom Bunyan describes as leaving, on the invitation of Demas, the way to the holy city to visit a silver mine in the hill Lucre. "Whether," says this truly spiritual writer, "they fell into the pit by looking over the brink thereof; or whether they went down to dig; or whether they were smothered in the bottom by the damps that commonly arise — of these things I am not certain; but this I observed, that they were never seen again in the way." Ah! dear brethren, "take heed, and beware of covetousness!" III. We have now, however, to consider THE CONDEMNATION GOD RESERVES FOR COVETOUSNESS. And this condemnation and punishment begins in this life. There is no passion which renders its victims more truly miserable. Solomon tells us that the lover of money cannot satisfy himself with money. His cares increase with his wealth. Every one. enjoys it except himself. (J. Jessop, M. A.) Parallel Verses KJV: And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. |
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