DISCOURSE: 2236
LOVE OF MONEY
1 Timothy 6:9-10. 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.
THERE is one general sentiment in the world, that riches will contribute greatly to our happiness, and that it is our wisdom to make use of all our time and talents in the acquisition of wealth. But widely different from this was the advice of the Apostle Paul, who tells us, that “having food and raiment, we should be therewith content [Note: ver. 8.];” and that the very disposition so universally cherished and inculcated in the world, “the love of money,” “is the root of all evil.”
In speaking of the love of money, we will,
I. Contemplate it as a “root”—
Verily, as a root, it is very widely spread and deeply fixed in the heart of man; and richly does it deserve the character given of it in my text. For it is,
1. A base principle—
[There is no intrinsic worth in money, nor any thing that should make it in any respect an object of our regard. The man that possesses most of it has no advantage from it beyond “the beholding it with his eyes [Note: Ecclesiastes 5:10-11.].” It is well compared to “thick clay” adhering to the feet of a man engaged in a race; and which serves only to impede his way, and to endanger his success [Note: Habakkuk 2:6.]. How unworthy it is of the affections of a rational and immortal being, may be seen by the contempt poured upon it by our blessed Lord; who, when he came into the world, was horn in a stable; and when he lived in the world, “had not a place where to lay his head.”]
2. A vitiating principle—
[There is not a faculty of the soul which the love of money will not debase. It will pervert the judgment; so that we shall not be able to see our way, where a disinterested person would find no difficulty whatever — — — It will blind the conscience; so that, under its influence, we shall put evil for good, and mistake darkness for light — — — It will also harden the heart, and despoil it of all the filler feelings of compassion and love — — —]
3. A domineering principle—
[No better principle can find scope for operation where this prevails. It will swallow up every other, and govern with unbounded sway. In fact, so completely will it occupy the soul, as to make all its faculties subservient to the acquisition of gain — — —]
4. A damning principle—
[I am aware that I speak strongly. But would you have me withhold this awful truth? Would it not be cruelty to you to conceal this, or to soften it, when an inspired Apostle warns you, that this principle “drowns men in destruction and perdition?” Only let it be remembered, that “covetousness is idolatry [Note: Colossians 3:5.];” and it will be seen at once, that the Apostle’s representation is fully justified — — — Millions upon millions, it is to be feared, are at this very instant bewailing its fatal influence in hell — — —]
In confirmation of this, let us,
II.
Examine its fruit—
See what it brings forth,
1. In the world at large—
[What falsehood, in every species of commercial dealing! What injustice, wherever it exists on the side of power! What cruelty, in enforcing claims, and satisfying its demands! Who does not cry out against his neighbour on account either of oppression or fraud? But what shall I say of thefts, and robberies, and murders? Verily, notwithstanding the vigilance of magistrates, and the terror of legal penalties, these things exist to a vast extent. What, then, would the state of the world be, if these restraints were removed? — — —]
2. In the religious world in particular—
[Let but “the cares of this world, and the deceitfulness of riches,” be suffered to grow up in the soul, and they will soon “choke all the good seed that has been sown in it,” and render it unfruitful [Note: Matthew 13:22.]. How many, through its malignant influence, have erred from the faith, and pierced themselves through with many sorrows! Unhappy Judas! What “a pillar of salt” art thou! an everlasting monument of the misery entailed by this fatal principle! Ananias, thou hadst better prospects: thou appearedst superior to these base feelings: but thou hadst not gained the victory: and thou thyself didst fall a victim to this accursed lust. And thou, Demas, thou of whom even St. Paul did entertain so high an opinion as repeatedly to rank thee with the Evangelist St. Luke; what became of thee at last, through thy love of money? “Demas hath forsaken us, having loved this present evil world; and is gone to Thessalonica,” a trading city, where he may find ample scope for indulging his predominant propensity. And, no doubt, multitudes of professing people, who have not thus openly made shipwreck of their faith, have, by their inordinate anxiety about their worldly interests, destroyed all the comfort of their souls; and, if they have been saved at all, “have been saved only so as by fire [Note: 1 Corinthians 3:15.].”
And here let me guard you against a common mistake. When it is said, “They that will be rich fall into temptation and a snare,” and so on, it is supposed to refer to those only who are determined to be rich at all events. But this is not the meaning of the passage: the utmost that it means is, “they that are willing and desirous to be rich [Note: βουλόμενοι.]” for the desire, harboured in the soul, is amply sufficient to draw after it all the bitter consequences which axe here said to result from it. We see this in the rich young man, who turned his hack upon the Lord rather than renounce his wealth [Note: Matthew 19:22.]: and St. Peter has associated, what will be ever found inseparable, “Covetous practices, and cursed children [Note: 2 Peter 2:14.].”]
Do you ask, How shall I counteract in my soul this sad propensity? I answer,
1.
Think how little the riches of this world can do for you—
[Beyond “food and raiment,” what can you possess? Your food may be of a more luxurious kind; but, after a time, you will not enjoy it more than the labourer his homely provision. And your vestments may administer more to pride, but will not really answer the end better than clothing of a coarser texture. Believe it, brethren, the rich have very little, if any, advantage of the poor. Thousands of servants may see clearly enough that they have even a happier lot than their employers: and those who have amassed wealth to ever so great an extent, will, for the most part, be constrained to acknowledge, that they have rather accumulated troubles, than acquired ease. They are not the happiest who have the largest means of indulgence, but they who have the fewest cares. Let this be well settled in your minds, and the principle we have been speaking of will be divested of its baneful influence upon your souls.]
2. Think what infinitely better riches are offered you in the Gospel—
[In Christ there are “unsearchable riches;” and all for you, if only you believe in him. Oh! how rich is the soul that has peace with God! how rich the soul that has all the glory and felicity of heaven! Yet “is it all yours, if ye are Christ’s.” In your desires after these riches, you cannot be too enlarged. You may “covet as earnestly as you will these gifts:” nor will this principle ever operate, but for the production of good; good in yourselves, and good to all around you. Nothing but joy will ever result from this: the fruit of this will be joy in time, and glory in eternity. Get this principle rooted in the soul, and all the riches of this world will be as the dust upon the balance, yea, lighter than vanity itself.]