Biblical Essays
NOW AND THEN OR TIME AND ETERNITY
(Thoughts on Luke 12)
“While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal” (2 Cor. 4:18).
The principles of truth laid down in Luke 12 are of solemn and searching character. In a day like the present, their practical bearing renders them very important. Worldly-mindedness and carnality cannot live in the light of the truth here set forth. They are withered up by the roots. If one were asked to give a brief and comprehensive title to this precious section of Inspiration, it might be entitled “Time in the Light of Eternity.” The Lord evidently designed to set His disciples in the light of that world where everything is the direct opposite of that here – to bring their hearts under the holy influence of unseen things, and their lives under the power and authority of heavenly principles. Such being the faithful purpose of the Divine Teacher, He lays the solid foundation for His superstructure of doctrine with these searching words, “Beware of the leaven of the Pharisees which is hypocrisy.” There must be no undercurrent in the soul. The deep springs of thought must be laid bare. We must allow the pure beams of heaven's light to penetrate the profound depths of our moral being. We must not have any discrepancy between the hidden judgment of the soul and the style of our phraseology: between the bent of life, and the profession of lips. In other words, in order to profit by this wondrous compendium of practical truth, we especially need the grace of “an honest and a good heart.”
We are likely to give an indifferent hearing or a cold assent to home truth. We do not like it. We prefer interesting speculations about the mere letter of Scripture, points of doctrine, or questions of prophecy, because we can indulge these in immediate connection with all sorts of worldly-mindedness, covetous practices, and self-indulgence. But who can bear ponderous principles of truth bearing down on the conscience in all their magnitude and flesh-cutting power save those who, through grace, are seeking to purge themselves from “the leaven of the Pharisees, which is hypocrisy?” This leaven is of a specious character, takes various shapes, and, therefore, is dangerous. Indeed, wherever it exists, there is an insurmountable barrier placed before the soul in its progress in experimental knowledge and practical holiness. If we do not expose our whole soul to the action of divine truth; if we are closing up some corner or crevice from the light thereof; if we are cherishing some secret reserve; if we are dishonestly seeking to accommodate the truth to our own standard of practice, or parry its keen edge from our conscience – then, we are surely defiled by the leaven of hypocrisy1; and our growth in likeness to Christ is a moral impossibility. Therefore, it is imperative on every disciple of Christ to search, and see that nothing of this abominable leaven is allowed in the secret chambers of his heart. By the grace of God, let us put and keep it far away, so that on all occasions we may be able to say, “Speak, Lord, for thy servant heareth.”
But not only is hypocrisy subversive of spiritual progress, it also entirely fails in attaining the object it proposes to itself; “for there is nothing covered that shall not be revealed; neither hid, that shall not be known.” Every man will find his level; and every thought will be brought to light. What the truth would do now, the judgment-seat will do then. Every grade and shade of hypocrisy will be unmasked by the light that shall shine forth from the judgment seat of Christ. Nothing will be allowed to escape; all will be reality then, though there is so much fallacy now. Further, everything will get its proper name then, though it is misnamed now. Worldly-mindedness is called prudence; a grasping, covetous spirit is called foresight; and self-indulgence and personal aggrandizement are called judicious management and laudable diligence in business. So it is now; but then it will be the reverse. Before the judgment-seat, all things will be seen in their true colors, and called by their true names. Wherefore, it is the wisdom of the disciple to act in the light of that day, when the secrets of all hearts shall be disclosed. Regarding this, he is placed on vantage ground, for, says the apostle, “we must all [saints and sinners – though not at the same time, nor on the same ground] be manifested [phanerothenai] before the judgement-seat of Christ” (emphasis added). Should this disturb the disciple's mind? No, if his heart is purged of the leaven of hypocrisy and his soul thoroughly grounded by the teaching of God the Holy Spirit, in the great foundation truth set forth in this very chapter (2 Cor. 5) – that Christ is his life, and Christ his righteousness; that he can say, “we are manifested [pephanerometha – an inflection of the same word used in verse 10], unto God, and I trust also are manifested in your consciences” (emphasis added).
But if he is deficient in this peace of conscience and transparent honesty of heart, there is no doubt that the thought of the judgment-seat will disturb his spirit. Hence we see that in the Lord’s teaching (Luke 12), He sets the consciences of His disciples directly in the light of the judgment-seat. “And I say unto you, my friends, be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: fear him, which, after he hath killed, hath power to cast into hell; yea, I say unto you, fear him.”
“The fear of man bringeth a snare,” and is closely connected with “the leaven of the Pharisees.” But “the fear of the Lord is the beginning of wisdom,” and causes a man always to so carry himself – to so think, speak, and act – as in the full blaze of the light of Christ’s judgment seat. This imparts immense dignity and elevation to the character, while effectually nipping, in the earliest bud, the spirit of haughty independence by keeping the soul under the searching power of divine light, the effect of which is to make everything and everyone manifest.
There is nothing that tends to rob the disciple of Christ of the proper dignity of his discipleship more than walking before the eyes or thoughts of men. As long as we are doing so, we cannot be unshackled followers of our heavenly Master. Further, the evil of walking before men is morally allied with the evil of seeking to hide our ways from God. Both partake of “the leaven of the Pharisees,” and both will find their proper place before the judgment-seat. Why should we fear men? Why should we regard their opinions? If their opinions will not bear to be tried in the presence of Him who has power to cast into hell, then they are worth nothing; for it is with Him we have to do – “With me it is a very small thing that I should be judged of you or of man's judgment.” Man may have a judgment-seat now, but he will not have it then. He may set up his tribunal in time, but he will have no tribunal in eternity. Therefore, why should we shape our way in reference to a tribunal so frail and evanescent? Let us challenge our hearts regarding this, God grant us grace to act more, in reference to then – to carry ourselves here with our eye on hereafter – to look; at time in the light of eternity.
However, the unbelieving heart may inquire, “If I rise above human thoughts and human opinions, how shall I get on in a scene where those thoughts and opinions prevail?” This is a natural question: but it meets its full and satisfactory answer from the Master’s lips; yea, it seems He had graciously anticipated this rising element of unbelief, when, having carried His disciples above the hazy mists of time, setting them in the clear, searching, powerful light of eternity, He added, “Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows” (vv. 6, 7).
Here the heart is taught not only to fear God, but also to confide in Him – it is not only warned, but also tranquillized. “Fear,” and “fear not,” may seem a paradox to flesh and blood; but to faith it is no paradox. The man who fears God most will fear circumstances least. The man of faith is the most dependent and independent man in the world – dependent on God, independent on circumstances. The latter is the consequence of the former; real dependence produces real independence.
And note the ground of the true believer’s peace. The One who has power to cast into hell, the only One whom he is to fear, has actually taken the trouble to count the hairs of his head. He surely has not taken such trouble for the purpose of letting him perish here or hereafter. No; the minuteness of our Father’s care should silence every doubt that might arise in our hearts. There is nothing too small, and there can be nothing too great for Him. The countless orbs moving through infinite space, and a falling sparrow, are alike to Him. With equal facility, His infinite mind can take in the course of everlasting ages, and the hairs of our head. This is the stable foundation on which Christ founds His “fear not,” and “take no thought.” We frequently fail in the practical application of this divine principle. We may admire it as a principle; but it is only in the application of it that its real beauty is seen or felt. If we do not put it in practice, we are but painting sunbeams on canvas, while famishing beneath the chilling influences of our own unbelief.
In the Scripture now before us, bold and uncompromising testimony for Christ is connected with this holy elevation above men’s thoughts, and this calm reliance on our Father’s minute and tender care. If our heart is lifted above the influence of the fear of man, and tranquillized by the assurance that God takes account of the hairs of our head, then we are in a condition of soul to confess Christ before men.2 Nor need we be careful regarding the result of this confession, for as long as God wants us here, He will maintain us here. “And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say; for the Holy Ghost shall teach you in the same hour what ye ought to say.”
The only proper ground of testimony for Christ is to be fully delivered from human influence, established in unqualified confidence in God. As far as we are influenced by, or a debtor to, men, that is as far as we are disqualified for being a servant of Christ; but we can only be effectually delivered from human influence by a lively faith in God. When God fills the heart, there is no room for the creature. We may be sure of this: no man has ever taken the trouble to count the hairs of our head; we have not even taken that trouble ourselves; but God has, and therefore we can trust God more than anyone. God is perfectly sufficient for every exigency, great or small, and we only need to trust Him to know that He is.
True, He may and does use men as instruments; but if we lean on men instead of God – if we lean on instruments instead of on the hand that uses them – we bring down a curse on ourselves, for it is written, “Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord” (Jer. 17:5). The Lord used ravens to feed Elijah; but Elijah never thought of trusting in ravens. So it should always be. Faith leans on God, counts on Him, clings to Him, trusts in Him, waits for Him, always leaves a clear stage for Him to act on, does not obstruct His path by creature-confidence, allows Him to display Himself in all the reality of what He is, leaves everything to Him. Further, if it gets into deep and rough waters, it will always be seen on the crest of the loftiest billow, and from there gazing in repose on God and His powerful actions. Such is faith – that precious principle – the only thing in this world that gives God and man their respective places.
While the Lord Jesus was in the act of pouring forth these unearthly principles, a true child of earth intrudes on Him with a question about property. “And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.” How little he knew of the true character of that heavenly Man who stood before him. He knew nothing of the profound mystery of His being, or the object of His heavenly mission. He surely had not come from the bosom of the Father to settle lawsuits about property, nor to arbitrate between two covetous men. The whole affair was a spirit of covetousness. Both defendant and plaintiff were governed by covetousness. One wanted to grasp, and the other wanted to keep – obviously covetousness. “And he said unto him, Man, who made me a judge or a divider over you?” Regarding the property, it was not a question of who was right or wrong. According to Christ’s pure and heavenly doctrine, they were both wrong. In the light of eternity, a few acres of land were of little worth; and as to Christ Himself, He was only teaching principles entirely hostile to all questions of earthly possession. But, in His own person and character, He set an example of the very opposite. He did not go to law about the inheritance. He was “Heir of all things.” The land of Israel, the throne of David, and all creation belonged to Him; but man would not own Him, or give Him possession. “The husbandmen said among themselves, This is the heir, come let us kill him, and seize upon the inheritance.” To this, and in perfect patience, the Heir submitted, but by submitting unto death He crushed the enemy's power, and brought “many sons to glory.”
Thus, in the doctrine and practice of the Heavenly Man, we see the true exhibition of the principles of God’s kingdom. He would not arbitrate, but yet He taught truth that would entirely do away with the need of arbitration. If the principles of God’s kingdom were dominant, there would be no need for courts of law; because people would not be wronged of their rights, they could have no wrongs to be righted. This would be admitted by all. But then the Christian, being in the kingdom and governed by the principles of that kingdom, is bound to carry them out at all cost; for, in the exact proportion that he fails to exhibit those principles, he is robbing his own soul of blessing, and marring his testimony.
Hence, a person going to law is not governed by the principles of God’s kingdom, but by the principles of Satan’s – the prince of this world. It is not a question regarding being a Christian, but simply a question regarding the principle by which one is governed in the act of going to law under any circumstances.3 We say nothing of the moral instincts of the divine nature, which would surely lead one to apprehend with accuracy the gross inconsistency of a man who professes to be saved by grace going to law with a fellow-man – of one who, while he owns that if he had his right from the hand of God, he would be burning in hell, nevertheless insists on exacting his rights from his fellow-man – of one who has been forgiven ten thousand talents, but yet seizes his fellow by the throat for a paltry amount. Upon these things we shall not dwell, but merely look at the question of going to law in the light of the kingdom, in the light of eternity; and if it be true that in the kingdom of God there is no need for courts of law, then, in the presence of God and as a subject of that kingdom, we press on the conscience that going to Law is wrong. True, it may lead to loss and suffering; but who among us who is “worthy of the kingdom of God” is not prepared to “suffer for it?” Let those who are governed by the things of time go to law; but the Christian is, or ought to be, governed by the things of eternity. People go to law now, but it will not be so then; and the Christian is to act now as if it were then. He belongs to the kingdom; and the subjects of the kingdom are called to suffer, not because the kingdom of God is dominant, but because the King is rejected. Righteousness “suffers” now; but will “dwell” in the new heavens and the new earth. We are now called to patiently suffer all sorts of wrongs and injuries. To resent them is to deny the truth of that kingdom to which we profess to belong. Let us press this principle on our conscience. We earnestly implore serious attention thereto. Let it have its full weight on the conscience. Let us not trifle with its truth. There is nothing that tends to hinder freshness and power, growth and prosperity of God’s kingdom than refusal to carry out the principles of that kingdom in our conduct.4
But some may say that to press the principles of God’s kingdom in such a way is bringing us down from the high ground of the church, as set forth in Paul’s Epistles. By no means. We belong to the church, but we are in the kingdom; and while we must never confound the two, it is plain that the ethics – the moral habits and ways – of the church can never be below those of the kingdom. If it be contrary to the spirit and principles of the kingdom to assert our rights and go to law, it must be contrary to the spirit and principles of the church. This cannot be questioned. The higher our position, the higher should be our code of ethics, and tone of character. We fully believe and desire firmly to hold, experimentally to enter into and practically to exhibit, the truth of the church as the body and bride of Christ – the possessor of a heavenly standing, and the expectant of heavenly glory, by virtue of her oneness with Christ. But we cannot see how being a member of that highly-privileged body can make our practice lower than if we were merely a subject or member of the kingdom. Regarding present conduct and character, what is the difference between belonging to the body of a rejected Head, and belonging to the kingdom of a rejected King? Certainly it cannot be to lower the tone in the former case. The higher and more intimate our relationship to the rejected One, the more intense should be our separation from that which rejects Him, and the more complete should be our assimilation to His character, and the more precise and accurate our walk in His footsteps, in the midst of that scene from which He is rejected.
But the simple fact is, we need conscience. Yes, a tender, exercised, honest conscience that will truly and accurately respond to the appeals of God’s pure and Holy Word is, we believe, the grand desideratum – the pressing need of this age. It is not so much principles we need, as grace, energy, and holy decision that will carry them out, no matter the cost. We admit the truth of principles that plainly cut at the things which we ourselves are either directly or indirectly doing. We admit the principle of grace, and yet we live by the strict maintenance of righteousness. For example, how often does it happen that people are preaching, teaching, and professing to enjoy grace, while, at the same time insisting on their rights regarding their tenants; and, either directly themselves, or indirectly by means of their agents, refusing water to the thirsty, clothing to the naked, and food to the hungry – sending them out in destitution and misery on a cold, heartless world. There have been too many painful illustrations of this in the world within this generation.
And why bring this up? Because in this age one finds such melancholy deficiency in sensibility of conscience that unless the thing is brought home plainly it will not be understood. Like David, as long as we do not see self in that picture our indignation is brought to the highest pitch by a picture of moral turpitude. It needs a Nathan to sound in our ears, “Thou art the man,” in order to prostrate us in the dust with a smitten conscience and true self-abhorrence. Thus, in this present day, eloquent sermons are preached, eloquent lectures delivered, and elaborate treatises written about the principles of grace, and yet the courts of law are frequented, attorneys, lawyers, sheriffs, agents, and sub-agents, are constantly called into requisition with all their terrible machinery, in order to assert our rights. But we do not feel it because we are not present to witness the distress, and hear the groans and execrations of thirsty, unclothed and hungry mothers and children. Therefore, need we wonder that true practical Christianity is at low ebb among us? Is it any marvel that leanness, barrenness, drought, poverty, coldness, deadness, darkness, ignorance, and spiritual depression should be found among us? What else could be expected, when the principles of God’s kingdom are openly violated?
But is it unrighteous to seek to get our own, and to make use of the machinery within our reach in order to do so? Surely not. Here is maintained that no matter how well defined and clearly established the right may be, the assertion thereof is diametrically opposed to the kingdom of God. The servant in Matthew 18 was called “a wicked servant,” and “delivered to the tormentors,” not because he acted unrighteously in enforcing the payment of a lawful debt, but because he did not act in grace and remit that debt. Let this fact be solemnly weighed. A man who fails to act in grace will lose the sense of grace; a man who fails to carry out the principles of God’s kingdom will lose the enjoyment of those principles in his own soul. This is the moral of the wicked servant. Therefore, well might the Lord Jesus sound in His disciples’ ears this warning voice, “Take heed and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.”
But it is difficult to define this “covetousness” – hard to bring it home to the conscience. It is, as we might say of worldliness, “shaded off gradually from white to jet black;” so that it is only as we are imbued with the spirit and mind of heaven and thoroughly schooled in the principles of eternity, that we shall be able to detect its working. And our hearts must also be purged from hypocrisy – the leaven of the Pharisees. The Pharisees were covetous, and could only turn Christ's doctrine into ridicule5; and so it will be with all those who are tainted by their leaven. They will not see the application of truth, either regarding covetousness or anything else. They will seek to define it in a way that suits self. They will interpret, modify, pare down, accommodate, until they have fully succeeded in getting their conscience from under the edge of God’s truth. Thus, they get into the power and under the influence of the enemy. We must be governed either by the pure truth of the Word, or by the impure principles of the w2rld, which, as we very well know, are forged in Satan’s workshop and brought into the world to be used in doing his work.
In the parable of the rich man, which the Lord here puts forth in illustration of covetousness, we see a character the world respects and admires. But, as in everything else brought out in this searching chapter, we see the difference between now and then – between “time and eternity.” All depends on the light in which we look at men and things. If we merely look at them now; it may be well to get on in trade, enlarging one’s concerns, and making provision for the future. The man who does this is counted wise now; but then he will be a “fool.” Title-deeds, debentures, bank receipts, insurance policies, are current coin now, but they will be rejected then; they are genuine now, they will be spurious then. Thus it is; and let us remember that we must make God’s then be our now; we must look at the things of time in the light of eternity; the things of earth in the light of heaven. True wisdom does not confine the heart to that system of things which obtains “under the sun,” but conducts it into the light, and leaves it under the power of “that [unseen] world” where the principles of God’s kingdom bear sway. What should we think of courts of law, banks, and insurance offices, if we look at them in the light of eternity?6 These things are suitable for men who are governed only by now; but the disciple of Christ is to always be governed by then. This makes the difference – a serious difference.
“The ground of a certain rich man brought forth plentifully.” What sin is there in being a successful agriculturist or merchant? If God bless a man’s labor, should he not rejoice? Truly so; but note the moral progress of a covetous heart. “He thought within himself.” He did not think in the presence of God; he did not think under the mighty influences of the eternal world. No; “he thought within himself” – within the narrow compass of his selfish heart. Such was his range; and, therefore, we need not marvel at his practical conclusion. “What shall I do, because I have no room where to bestow my fruits?” Was there no way of using his resources with a view to God’s future? No. Man has a future, or thinks he has, on which he counts, and for which he makes provision; but self is the only object that figures in that future – self whether in our own person, or that of a wife or child, which morally is the same thing.
The grand object in God’s future is Christ; and true wisdom leads us to fix our eye on Him and make Him our undivided object for time and eternity, now and then. But, this is nonsense in the judgment of a worldly man. Yes, heaven’s wisdom is nonsense in the judgment of earth. Hearken to the wisdom of earth, and the wisdom of those who are under the influence of earthly maxims and habits. “And he said, This will I do; I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.” Thus we have what he “thought,” what he “said” and what he “did;” and there is a melancholy consistency between his thoughts, his words, and his acts. “There,” in my self-built storehouse “will I bestow all” – miserable treasure-house to contain the “all” of a immortal soul. God was not an item in the catalogue. God was neither his treasury nor his treasure. This is plain; and it is always so with a mere man of the world. “And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.” Thus we see that a worldly man’s provision is only “for many years.” Make the best of it; it cannot go beyond that narrow limit. Even in his own thought, it cannot reach into that boundless eternity stretching beyond this contracted span of time And to his never-dying soul he offers this provision as the basis of its “ease and merriment” – miserable fatuity; senseless calculation.
How different is the address a true believer presents to his soul. He, too, may say to his soul, “Soul, take thine ease, eat, drink, and be merry; eat of the fatness of God’s storehouse, and drink of the river of His pleasures, and of the wine of His kingdom; and be glad in His accomplished salvation; for thou hast much goods, yea, unsearchable riches, untold wealth, laid up, not merely for many years, but for eternity. Christ’s finished work is the ground of thine eternal peace, and His coming glory the sure and certain object of thy hope.”
This is a different character of address. This shows the difference between now and then. It is a fatal mistake not to make Christ the Crucified, Christ the Risen, Christ the Glorified, the Alpha and Omega of all our calculations. To paint a future and not place Christ in the foreground is extravagance of the wildest character; for the moment God enters the scene, the picture is hopelessly marred.
“But God said unto him, Thou fool! this night thy soul shall be required of thee: Then whose shall those things be which thou hast provided?” Note the moral of all this. “So is he [no matter who, saint or sinner] that layeth up treasure for himself, and is not rich towards God” (emphasis added). The man who hoards up is virtually making a god of his hoard. When he thinks of his hoard, his mind is tranquillized regarding the future, for if he did not have that hoard he would be uneasy. A natural man is entirely put out of his reason when offered nothing but God to depend on. Give him old pieces of parchment in the shape of title deeds, in which some clever lawyer may finally pick a hole and prove worthless. He will lean on them and die in peace, if he can leave such to his heirs. Give him an insurance policy – in short, anything but God for the natural heart. In the judgment of nature all is reality save the only reality. This proves nature’s true condition. It cannot trust God. It talks about Him, but it cannot trust Him. The basis of man’s moral constitution is distrust of God; and one of the fairest fruits of regeneration is the capacity to confide in God for everything. “They that know thy name will put their trust in thee.” None else can.
However, our main object in this essay is to deal with Christian consciences. Therefore, in plain terms we ask, “Is it in keeping with Christ’s doctrine as set forth in the Gospel, for His disciples to lay up for themselves treasure on the earth?” It would seem almost an absurdity to put such a question in the face of Luke 12 and parallel Scriptures. “Lay not up for yourselves treasure on the earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasure in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through and steal.”
This is plain enough, and, to produce its proper results and to apply it needs only an honest conscience. To lay up “treasure” in any shape or form “on the earth“ is directly contrary to the doctrine of God’s kingdom and incompatible with true discipleship. In order to know how we should act, as in the matter of going to law, we have only to remember that we are in the kingdom of God. The principles of that kingdom are eternal and binding on every disciple of Christ.
“And he said unto his disciples, Therefore, I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment.” Observe, “take no thought” – the NASB translates, “do not worry.” This needs no interpretation or accommodation. Some may say it means “anxious thought,” but there is nothing about “anxious” in the passage. It is simply said, “no thought,” “do not worry;” and that, too, in reference to all that man can really need, i.e., food and raiment, in both of which the ravens and the lilies are set before us as an example; for the former are fed, and the latter are clothed, without thought. If the Lord Jesus meant “anxious thought,” He would have said so. Nor is this merely true in reference to those who are only in the kingdom; it is also true pertaining to members of the church. “Be careful for nothing,” says the Spirit by the apostle. Why? Because God is caring for us. There is no use in two thinking about the same thing when One can do everything, and the other can do nothing. “In everything by prayer and supplication, with thanksgiving, let your requests be made known to God. And the peace of God, which passeth all understanding, shall garrison [phrouresei] your hearts and minds, through Christ Jesus” (emphasis added).
This is the solid foundation of heart-peace, which so few in this age seem to enjoy. Many today have received peace of conscience through faith in the sufficiency of Christ’s work7, but do not enjoy peace of heart through faith in the sufficiency of God’s care. And we often pray about our difficulties and trials, and rise from our knees as troubled as when we knelt down. We profess to put our affairs into the hands of God, but we have no notion of leaving them there; and, consequently, we do not enjoy peace of heart. So it was with Jacob (Gen. 32). He asked God to deliver him from the hand of Esau; but, no sooner did he rise from his knees than he set forth the real ground of his soul’s dependence, by saying, “I will appease him by a present.” It is clear he had much more confidence in the “present” than in God. This is a common error among children of God. We profess to be looking to the Eternal Fountain; but the eye of the soul is askance on some creature stream. Thus God is practically shut out; our souls are not delivered, and we do not have peace of heart.
The apostle then goes on (Phil. 4:8) to give a catalogue of those things about which we ought to think; and we find that self, or its affairs, is not once alluded to. “Whatsoever things are true, whatsoever things are venerable [semna] whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things And the God of peace shall be with you” (emphasis added).
Thus, when we know and believe that God is thinking about us, we have “the peace of God;” and when we are thinking about Him and the things belonging to Him, we have “the God of peace.” This, as might be expected, harmonizes precisely with Christ’s doctrine in Luke 12. After relieving the minds of His disciples in reference to present supplies and future treasure, He says, “But rather seek ye the kingdom of God; and all these things shall be added unto you.” That is, we are not to seek the kingdom with the latent thought in mind that our needs will be supplied in consequence. That would not be true discipleship. A true disciple never thinks of anything but the Master and His kingdom; and the Master will assuredly think of him and his needs. Thus it stands between a faithful servant and an All-powerful and All-gracious Master. That servant may therefore be perfectly free from care.
But there is another ground on which we are exhorted to be free from care – the utter worthlessness of that care. “Which of you, with taking thought, can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest?” We gain nothing by our care; and by indulging therein we only unfit ourselves for seeking God’s kingdom, and by our unbelief place a barrier in the way of His acting for us. It is always true in reference to us, “He could there do no mighty work, because of their unbelief.” Unbelief is the great hindrance to the display of God’s mighty works on our behalf. If we take our affairs into our own hands, it is clear that we do not need God. Thus we are left to the depressing influence of our own perplexing thoughts, and, finally, we take refuge in some human resource, making shipwreck of faith.
It is important to understand that we are either leaning on God or circumstances. It will not do to say that we are leaning on God and circumstances. It must be only God, or not at all. It is all very well to talk of faith when our hearts are, in reality, leaning on the creature in some shape or form. We should sift and try our ways closely regarding this; for, because absolute dependence on God is one of the special characteristics of the divine life and one of the fundamental principles of the kingdom, it surely becomes us to look well to it, that we are not presenting any barrier to our progress in that heavenly quality. True, it is trying to flesh and blood to have no settled thing to lean on. The heart will quiver as we stand on the shore of circumstances, and look forth on that unknown ocean – unknown to all but faith, and where nothing but simple faith can live. Like Lot, we may feel disposed to cry out, “Is it not a little one? and my soul shall live.” The heart longs for some shred of the creature, some plank from the raft of circumstances, anything but absolute dependence on God. But let only God be known, and He must be trusted; let Him be trusted, and He must be known.
Still the heart will yearn after something settled; something tangible. If it be a question of maintenance, it will earnestly desire some settled income, a certain sum in the bank, a certain amount of property, or a fixed jointure or annuity of some kind or another. Then, if it be a question of public testimony or ministry, it will be the same thing. If a man is going to preach or lecture, he will like to have something to lean on; if not a written sermon, at least, some notes, or some kind of previous preparation; anything but unqualified, self-emptied dependence on God. Hence, worldliness prevails to such a fearful extent among Christians in this age. True faith can overcome the world, and purify the heart. It brings the soul from under the influence of time, and keeps it habitually in the light of eternity. It is not occupied with now, but with then; not with here, but hereafter; not with earth, but with heaven. Thus it overcomes the world and purifies the heart. It hears and believes Christ’s Word, “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.” Now, if “the kingdom” fills our soul’s vision, we have no room for anything beside. We can let go present shadows in the prospect of future realities. We can give up an evanescent now, in the prospect of an eternal then.
Wherefore, the Lord immediately adds, “Sell that ye have, and give alms: provide yourselves bags which wax not old, a treasure in the heavens that fadeth not, where no thief approacheth, neither moth corrupteth. For where your treasure is, there will the heart be also.”
If we have treasure on earth, no matter in what shape, our heart will be there and we shall be worldly. How shall we effectually empty our heart of the world? By getting it filled with Christ. He is the true treasure that neither the world’s “bags,” nor its “storehouses,” can contain. The world has its “barns” and “bags” in which it hoards its “goods;” but its barns will fall, and its bags will wax old; and then, what will become of the treasure? Truly, “they build too low that build beneath the skies.”
Yet, people build and hoard up, if not for self, at least for their children; or, in other words, their second self. If we hoard for our children, we are hoarding for self; and, in numberless cases, in place of proving a blessing, the hoard proves a curse to the child, by taking him off the proper ground in God’s moral government appointed for him, as well as for all, i.e., “working with his hands the thing which is good, that he may have [not to hoard up for himself, or for his second self, but] to give to him that needeth” (emphasis added). This is God’s appointed ground for every man; and, therefore, if we hoard for our children, we are taking both self and him off the divine ground, and the consequence could be a forfeiture of blessing. Do we taste the surpassing sweetness of obedience to, and dependence on God, and shall we deprive our children thereof? Shall we, as far as in us lies, virtually rob him of God and as a substitute give him a few “old bags,” an insurance policy, or some musty parchments? Would this be acting a father’s part? Probably not. It would be selling then for now. It would be like the profane and sensual Esau, selling the birthright for a morsel of meat; it would be giving up God’s future for man’s present.
But why need we hoard up for our children? If we can trust God for self, why not likewise trust Him for them? Cannot the One who has fed and clothed us, feed and clothe them also? Is His hand shortened, or His treasury exhausted? Shall we make them idlers, or give them money instead of God? Let us keep in mind this simple fact: if we cannot trust God for our little ones, we do not trust Him for ourselves. The moment we begin to hoard up a dollar, we have, in principle, departed from the life of faith. We may call our hoarding by the fairest names ever invented by worldly minds or unbelieving hearts; but the unvarnished truth of the matter is this: our hoard is our God – “Where your treasure is, there will your heart be also.” Let not the truth be misunderstood or misinterpreted. By the powerful obligations of the Word and example of God we are bound to provide for my own; for, “if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel” (1 Tim. 5:8). This is plain enough. And, further, as far as God’s principles admit and our province extends we are bound to fit our children for any service to which He may be pleased to call them. But we are nowhere instructed in the Word of God to give our children a hoard in place of an honest occupation, with simple dependence on a heavenly Father. As a matter of fact, few children ever thank their fathers for inherited wealth; whereas they will always remember, with gratitude and veneration, having been led by parental care and management into a godly course of action.
However, we do not forget a passage that has often been used or abused to defend the worldly, unbelieving practice of hoarding up. We allude to 2 Corinthians 12:14: “Behold the third time I am ready to come to you; and I will not be burdensome to you: for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children.” How glad people are when they get a semblance of Scripture authority for their worldliness. In this passage it is but a semblance of authority; for the apostle is certainly not teaching Christians to hoard up – he is not teaching heavenly men to lay up treasure on the earth for any object. He simply refers to a common practice in the world and a common feeling in nature, in order to illustrate his own mode of dealing with the Corinthians – his children in the faith. He had not burdened them and he would not burden them, for he was the parent. Now, if the saints of God are satisfied to go back to the world and its maxims, to nature and its ways, then let them hoard up with all diligence – let them “heap treasure together for the last days;” but let them remember that the moth, canker-worm, and rust will be the end of it all. Oh for a heart to value those immortal “bags” in which faith lays up its "unfading treasure,” those heavenly storehouses where faith “bestows all its fruits and its goods.” Then shall we pursue a holy and elevated path through this present evil world – then, too, on faith’s vigorous pinion shall we be lifted above the dark atmosphere enwrapping this Christ-rejecting, God-hating world, and which is impregnated and polluted by two elements: hatred of God and love of gold.
Before closing this essay, we shall only add that the Lord Jesus – the Adorable, the Divine, the Heavenly Teacher, having by His unearthly principles sought to raise the thoughts and affections of His disciples to their proper center and level, gives them two things to do – two things expressed in the Words of the Holy Spirit, “to serve the living and true God; and wait for his Son from heaven.” The entire teaching of Luke 12, from verse 35 to the end, may be ranged under the above comprehensive heads, to which we call prayerful attention. We have no one else to serve but “the living God;” and nothing to wait for – nothing worth waiting for, but “his Son.” May the Holy Spirit clothe His own Word with heavenly power, so that it may come home to the heart and conscience, and tell on the life of every child of God, that the name of the Lord Christ may be magnified and His truth vindicated in the conduct of those belonging to Him. May the grace of an honest heart and a tender, upright, well-adjusted conscience be largely ministered to each and all of us, so that we may be like a well-tuned instrument, yielding a true tone when touched by the Master's hand, and harmonizing with His heavenly voice.
Finally, one who has not yet found rest of conscience in the perfected atonement of the Son of God may put this essay aside and say, “This is a hard saying, who can hear it?” Another may be disposed to ask, “What would the world come to, if such principles were universally dominant?” We reply, it would cease to be governed by Satan, and would be “the kingdom of God.” But we ask, “To which kingdom do we belong? Which is it – now or then? Are we living for time or eternity, earth or heaven, Satan or Christ?” We affectionately implore all to be thoroughly honest in the presence of God. Remember, “there is nothing covered that shall not be revealed.” The judgment-seat will bring all to light. Therefore, may we be honest with ourselves and ask the heart, “Where are we? How do we stand? What is the ground of our peace? What are our prospects for eternity?” Do not imagine that God wants us to buy heaven with a surrender of earth. No; He points us to Christ, who, by bearing sin in His own body on the cross has opened the way for the believing sinner to come into the presence of God in the power of divine righteousness. We are not asked to do or to be anything; but the Gospel tells us what Jesus is, and what He has done; and if we truly believe this we shall be saved. Christ – God’s Eternal Son – God manifest in the flesh – co-equal with the Father, being conceived by the Holy Spirit, was born of a woman, took on Him a body prepared by the power of the Highest – and thus became a real man – very God and very man – He, having lived a life of perfect obedience, died on the cross, being made sin and a curse, and having exhausted the cup of Jehovah’s righteous wrath, endured the sting of death, spoiled the grave of its victory, destroying him that had the power of death. He went up into heaven and took His seat at the right hand of God. Such is the infinite merit of His perfect sacrifice, that all who believe are justified from all things – yea, are accepted in Him – stand in His acceptableness before God, and can never come into condemnation, but have passed from death into life. This is the Gospel – the glad tidings of salvation, which God the Holy Spirit came down from heaven to preach to every creature. In this concluding line, we exhort everyone to “behold the Lamb of God that taketh away the sin of the world” – truly believe and live.
