The Teaching of Jesus Part 10

XIII

CONCERNING MONEY

_"How hardly shall they that have riches enter into the kingdom of G.o.d! For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the kingdom of G.o.d._"--LUKE xviii. 24, 25.

I

The most significant thing in the teaching of Jesus concerning money is the large place which it fills in the records of our Lord's public ministry. How large that place is few of us, perhaps, realize. Even religious writers who take in hand to set forth Christ's teaching in detail, for the most part, pa.s.s over this subject in silence. In Hastings' great _Dictionary of the Bible_ we find, under "Money," a most elaborate article, extending to nearly twenty pages, and discussing with great fullness and learning the coinage of various Biblical periods; but when we seek to know what the New Testament has to say concerning the use and perils of wealth, the whole subject is dismissed in some nine lines.

Very different is the impression which we receive from the Gospels themselves. It is not possible here to bring together all Christ's words about money, but we may take the third Gospel (in which the references to the subject are most numerous) and note Christ's more striking sayings in the order in which they occur. In the parable of the sower, in the eighth chapter, the thorns which choke the good seed are the "cares and riches and pleasures of this life." Chapter twelve contains a warning against covetousness, enforced by the parable of the rich fool and its sharp-pointed application, "So is he that layeth up treasure for himself, and is not rich toward G.o.d." The fourteenth chapter sheds a new light on the law of hospitality: "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, nor thy kinsmen, nor rich neighbours ... but when thou makest a feast, bid the poor, the maimed, the lame, the blind; and thou shalt be blessed." Chapter fifteen tells how a certain son wasted his substance with riotous living. Chapter sixteen opens with the parable of the unjust steward; then follow weighty words touching the right use of "the mammon of unrighteousness."

But the Pharisees, who were lovers of money, when they heard these things, "scoffed at Him." Christ's answer is the parable of Dives and Lazarus, with which the chapter closes. Chapter eighteen tells of a rich young ruler's choice, and of Christ's sorrowful comment thereon: "How hardly shall they that have riches enter into the kingdom of G.o.d." And then, lastly, in the nineteenth chapter, we hear Zacchaeus, into whose home and heart Christ had entered, resolving on the threshold of his new life that henceforth the half of his goods he would give to the poor, and that where he had wrongfully exacted aught of any man he would restore four-fold. It is indeed a remarkable fact, the full significance of which few Christians have yet realized, that, as John Ruskin says, the subject which we might have expected a Divine Teacher would have been content to leave to others is the very one He singles out on which to speak parables for all men's memory.[49]

II

The question is sometimes asked how the teaching of Jesus concerning money is related to that strange product of civilization, the modern millionaire. The present writer, at least, cannot hold with those who think that Christ was a communist, or that He regarded the possession of wealth as in itself a sin. Nevertheless, it is impossible not to sympathize with the feeling that the acc.u.mulation of huge fortunes in the hands of individuals is not according to the will of Christ. Mr.

Andrew Carnegie is reported to have said that a man who dies a millionaire dies disgraced; and few persons who take their New Testament seriously will be disposed to contradict him. But, inasmuch as all millionaires are not prepared like Mr. Carnegie to save themselves from disgrace, the question is beginning to arise in the minds of many, whether society itself should not come to the rescue--its own and the rich man's. No man, it may be pretty confidently affirmed, can possibly _earn_ a million; he may obtain it, he may obtain it by methods which are not technically unjust, but he has not earned it. Be a man's powers what they may, it is impossible that his share of the wealth which he has helped to create can be fairly represented by a sum so vast. If he receives it, others may reasonably complain that there is something wrong in the principle of distribution. And unless, both by a larger justice to his employees, and by generous benefactions to the public, he do something to correct the defects in his t.i.tle, he must not be surprised if some who feel themselves disinherited are driven to ask ominous and inconvenient questions.

This, however, is a matter which it is impossible now to discuss further. Turning again to Christ's sayings about money, we may summarize them in this fas.h.i.+on: Christ says nothing about the making of money, He says much about the use of it, and still more about its perils and the need there is for a revised estimate of its worth. Following the example of Christ, it is the last point of which I wish more especially to speak. But before coming to that, it may be well briefly to recall some of the things which Christ has said touching the use of wealth. Wealth, He declares, is a trust, for our use of which we must give account unto G.o.d. In our relation to others we may be proprietors; before G.o.d there are no proprietors, but all are stewards. And in the Gospels there are indicated some of the ways in which our stewards.h.i.+p may be fulfilled. I will mention two of them.

(1) "When thou doest alms"--Christ, you will observe, took for granted that His disciples would give alms, as He took for granted that they would pray. He prescribes no form which our charity must take; we have to exercise our judgment in this, as in other matters. Obedience is left the largest liberty, but not the liberty of disobedience; and they who open their ears greedily to take in all that the political economist and others tell us of the evils of indiscriminate charity, only that they may the more tightly b.u.t.ton up their pockets against the claims of the needy, are plainly disregarding the will of Christ. If what we are told is true, the more binding is the obligation to discover some other way in which our alms-giving may become more effective. The duty itself no man can escape who calls Christ Jesus Lord and Master.

(2) But wealth, Christ tells us, may minister not merely to the physical necessities, but to the beauty and happiness of life. When Christ was invited to the marriage-feast at Cana of Galilee, when Matthew the publican made for Him a feast in His own house, He did not churlishly refuse, saying that such expenditure was wasteful and wicked excess.

When in the house of Simon the leper Mary "took a pound of ointment of spikenard, very precious, and anointed the feet of Jesus," and they that sat by murmured, saying, "To what purpose is this waste? for this ointment might have been sold for above three hundred pence and given to the poor," Jesus threw His s.h.i.+eld about this woman and her deed of love: "Let her alone; why trouble ye her? She hath wrought a good work on Me."

These words, it has been well said, are "the charter of all undertakings which propose, in the name of Christ, to feed the mind, to stir the imagination, to quicken the emotions, to make life less meagre, less animal, less dull."[50] Do not let us speak as though the only friends of the poor were those who gave them oatmeal at Christmas, or who secure for them alms-houses in their old age. There is a life which is more than meat, and all heavenly charity is not to be bound up in bags of flour. He who strives to bring into the grey, monotonous lives of the toilers of our great cities the sweet, refining influences of art, and music and literature, he who helps his fellows to see and to love the true and the beautiful and the good, is not one whit less a benefactor of his kind than he who obtains for them better food and better homes.

Man shall not live by bread alone, and they who use their wealth to minister to a higher life serve us not less really than they who provide for our physical needs.

III

Much, however, as Christ has to say concerning the n.o.ble uses to which wealth may be put, it is not here, as every reader of the Gospels must feel, that the full emphasis of His words comes. It is when He goes on to speak of the perils of the rich, and of our wrong estimates of the worth of wealth, that His solemn warnings pierce to the quick. Christ did not live, nor does He call us to live, in an unreal world, though perhaps there are few subjects concerning which more unreal words have been spoken than this. The power of wealth is great, the power of consecrated wealth is incalculably great; and this the New Testament freely recognizes; but wealth is _not_ the great, necessary, all-sufficing thing that ninety-nine out of a hundred of us believe it to be. And when we put it first, and make it the standard by which all things else are to be judged, Christ tells us plainly that we are falling into a temptation and a snare, and into many foolish and hurtful l.u.s.ts; we are piercing ourselves through with many sorrows. For once at least, then, let us try to look at money with His eyes and to weigh it in His balances.

Christ was Himself a poor man. His mother was what to-day we should call a working-man's wife, and probably also the mother of a large family.

When, as an infant, Jesus was presented in the Temple, the offering which His parents brought was that which the law prescribed in the case of the poor: "a pair of turtle doves or two young pigeons." When He came to manhood, and entered on His public ministry, He had no home He could call His own. In His Father's house, He said, were many mansions; but on earth He had not where to lay His head. Women ministered unto Him of their substance. We never read that He had any money at all. When once He wanted to use a coin as an ill.u.s.tration, He borrowed it; when, at another time, He needed one with which to pay a tax, He wrought a miracle in order to procure it. As He was dying, the soldiers, we are told, parted His garments among them--that was all there was to divide.

When He was dead, men buried Him in another's tomb. More literally true than perhaps we always realize was the apostle's saying, "He became poor."

Who, then, will deny that a man's life consisteth not in the abundance of the things which he possesseth? Yet how strangely materialized our thoughts have become! Our very language has been dragged down and made a partner with us in our fall. When, for example, our Authorized Version was written in 1611, the translators could write, without fear of being misunderstood, "Let no man seek his own, but every man another's _wealth_" (i Cor. x. 24).[51] But though the n.o.bler meaning of the word still survives in "well" and "weal," "wealth" to-day is rarely used save to indicate abundance of material good. When Thackeray makes "Becky Sharp" say that she could be good if she had 4000 a year, and when. Mr.

Keir Hardie asks if it is possible for a man to be a Christian on a pound a week, the thoughts of many hearts are revealed. There is nothing to be done without money, we think; money is the golden key which unlocks all doors; money is the lever which removes all difficulties.

This is what many of us are saying, and what most of us in our hearts are thinking. But clean across these spoken and unspoken thoughts of ours, there comes the life of Jesus, the man of Nazareth, to rebuke, and shame, and silence us. Who in His presence dare speak any more of the sovereign might of money?

This is the lesson of the life of the Best. Is it not also the lesson of the lives of the good in all ages? The greatest name in the great world of Greece is Socrates; and Socrates was a poor man. The greatest name in the first century of the Christian era is Paul; and Paul was a working-man and sometimes in want. It was Calvinism, Mark Pattison said, that in the sixteenth century saved Europe, and Calvin's strength, a Pope once declared, lay in this, that money had no charm for him. John Wesley re-created modern England and left behind him "two silver teaspoons and the Methodist Church." The "Poets' Corner" in Westminster Abbey, it has been said, commemorates a glorious company of paupers. And even in America, the land of the millionaire and multi-millionaire, the names that are graven on the nation's heart, and which men delight to honour, are not its Vanderbilts, or its Jay Goulds, but Lincoln, and Grant, and Garfield, and Webster, and Clay.

This is not mere "curb-stone rhetoric"; I speak the words of soberness and truth. Would that they in whose blood the "narrowing l.u.s.t of gold"

has begun to burn might be sobered by them! In the name of Jesus of Nazareth, and of all the n.o.blest of the sons of men, let us deny and defy the sordid traditions of mammon; let us make it plain that we at least do not believe "the wealthiest man among us is the best."

"G.o.dliness with contentment," said the apostle, "is great gain;" and though these are not the only worthy ends of human effort, yet he who has made them his has secured for himself a treasure which faileth not, which will endure when the gilded toys for which men strive and sweat are dust and ashes.

It is further worthy of note that it was always the rich rather than the poor whom Christ pitied. He was sorry for Lazarus; He was still more sorry for Dives. "Blessed are ye poor.... Woe unto you that are rich."

This two-fold note sounds through all Christ's teaching. And the reason is not far to seek. As Jesus looked on life, He saw how the pa.s.sionate quest for gold was starving all the higher ideals of life. Men were concentrating their souls on pence till they could think of nothing else. For mammon's sake they were turning away from the kingdom of heaven. The spirit of covetousness was breaking the peace of households, setting brother against brother, making men hard and fierce and relentless. Under its hot breath the fairest growths of the spirit were drooping and ready to die. The familiar "poor but pious" which meets us so often in a certain type of biography could never have found a place on the lips of Jesus. "Rich but pious" would have been far truer to the facts of life as He saw them. "The ground of a certain rich man brought forth plentifully," and after that he could think of nothing but barns: there was no room for G.o.d in his life. "The Pharisees who were lovers of money heard these things; and they scoffed at Him;" of course, what could their jaundiced eyes see in Jesus? And even to one of whom it is written that Jesus, "looking upon him loved him," his great possessions proved a magnet stronger than the call of Christ. It was Emerson, I think, who said that the worst thing about money is that it so often costs so much. To take heed that we do not pay too dearly for it, is the warning which comes to us from every page of the life of Jesus. Are there none of us who need the warning? "Ye cannot serve G.o.d and mammon;"

we know it, and that we may the better serve mammon, we are sacrificing G.o.d and conscience on mammon's unholy altars. And to-day, perhaps, we are content that it should be so. But will our satisfaction last? Shall we be as pleased with the bargain to-morrow and the day after as we think we are to-day? And when our last day comes--what? "Forefancy your deathbed," said Samuel Rutherford; and though the counsel ill fits the mood of men in their youth and strength, it is surely well sometimes to look forward and ask how life will bear hereafter the long look back.

"This night is thy soul required of thee; and the things which thou hast prepared whose shall they be?"--not his, and he had nothing else. He had laid up treasure for himself, but it was all of this world's coinage; of the currency of the land whither he went he had none. In one of Lowell's most striking poems he pictures the sad retrospect of one who, through fourscore years, had wasted on ign.o.ble ends G.o.d's gift of life; his hands had

"plucked the world's coa.r.s.e gains As erst they plucked the flowers of May;"

but what now, in life's last hours, are gains like these?

"G.o.d bends from out the deep and says, 'I gave thee the great gift of life; Wast thou not called in many ways?

Are not My earth and heaven at strife?

I gave thee of My seed to sow, Bringest thou Me My hundred-fold?'

Can I look up with face aglow, And answer, 'Father, here is gold'?"

And the end of the poem is a wail:

"I hear the reapers singing go Into G.o.d's harvest; I, that might With them have chosen, here below Grope shuddering at the gates of night."

Wherefore let us set not our minds on the things that are upon earth; let us covet earnestly the best gifts; let us seek first the kingdom of G.o.d; and all other things in due season and in due measure shall be added unto us.[52]

CONCERNING THE SECOND ADVENT

"Lo as some venturer, from his stars receiving Promise and presage of sublime emprise, Wears evermore the seal of his believing Deep in the dark of solitary eyes,

Yea to the end, in palace or in prison, Fas.h.i.+ons his fancies of the realm to be, Fallen from the height or from the deeps arisen, Ringed with the rocks and sundered of the sea;--

So even I, and with a heart more burning, So even I, and with a hope more sweet, Groan for the hour, O Christ! of Thy returning, Faint for the flaming of Thine advent feet."

F.W.H. MYERS, _Saint Paul_.

XIV

CONCERNING THE SECOND ADVENT

"_They shall see the Son of Man coming on the clouds of heaven with power and great glory.... Of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only."_--MATT. xxiv. 30, 36.