The Pulpit Commentary — Luke — Volume 1 — Section 339

Vere. 18-31.- Worldlines.,. To the earnest teacher nothina can he more irritatina than a bnlf-e.ttentive attitude or a rem11rk which indicates pr~cupation of mind wit~ other e.nd inferior things. Think of Christ, towards the close of a day of controversy with the Pharisees, and in the midst of solemn speech as to the duty of a true man invited on a sudden to decide in a family quarrel, to settle a dispute about some money or some acres of soil, We know nothing about the person who appealed to him (ver. 13)-" one out of the multitude.'.' But it is evident that, while the discourse pro- ceeded, be had been engrossed with the consideration of his own rights and interests• like many who may be in the multitude thronging around Jeeus, but are secretly busied with their own concerns-earth-grubs, intent only on getting all they can get from others for themselves. The abrupt reply (ver. 14) shows the displeasure of the Lord. It is a reply of reproof; it is a reply of instruction also. God has a "Teat variety of spheres and ministries for men, and the Son of God will not contraven~ his Father's ordering. The judge, the measurer, the arbiter as to property, is a Divine calling. Those who are entrusted with it a.re God's servants. The State is no less sacred than the Church. Let each realize its own place, and each respect the other- the State looking to the Church as the expounder of the eternal principles, the Church looking to the State as charged with government and the settlement of the issues between man and man. "My kingdom," says the Christ, "is not of this world." The incident gives a new direction to the teaching of Jesus. It is a di~closnre of the mind against which he must warn his followers, And then follows one of the most solemn and beautiful of expositions-that in which the Lord conveys his great lesson as to worldliness. Observe (1) the more public instruction between vers. 15 and 21; and (~) the more private instruction, specially addressed to the disciples, between vers. 21 and 32. The more public is the admonition concerning covet()'IJ,Sness; the more private is the admonition concerning carefulness. The two types of the one spirit-worldliness. I. The former instruction is enforced by a parable, by observing the point of which we discern THE MEANING WHI0H CHRIST GITES TO THE WORD " COVETOUSNESS," A)ID THE PRINCIPLE IN RELATION TO IT WHICH HE LAYS DOWN. Notice, it is the most insinuating, therefore the most dangerous, form of the temptation which is presented. The ground (ver. 16) of a man already rich brings forth plentifully. There is no dis- honesty charged; there is no financial finesse suggested ; it is in the natural course of things. The money makes money, and good soil and good harvests aid. The covetous- ness is the greed of having rather than getting; it is manifest in the thought as to that which has been already got. The anxiety is to treasure up for self. Existing barns are insufficient (vers. 17, 18). What is to be done? There never enters the thought of any stewardship of the substance with which the man is enriched; never the feeling, " What I have God has given me. The labour of others, too, has helped me to acquire it. I am the custodiar of so much of a commonwealth. God wills that I enjoy richly, but not that I keep all to myself. I enjoy in the measure in which the use of the gifts unites me to the will of him who is the Giver." Bengel remarks, "Not a word of the poor in all his self-communion.'' It is simply a hard, selfish " greater barns." Covetousness is not the desire to enjoy so much as the desire to have. First, the having of a. great store; then, not until then (ver. 19), "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.'' Very delicate is the Master's touch. The happiness in the wealth is a. thing future, and the future never comes. Do we not often see abundance going about with a load of care on its back- fear about losses, anxiety about investments, etc.? The wealthy are often prevented from getting the full good of their wealth. They are possessed by their money more than they are possessors of their money. "The increase serves not as water to quench, but as fuel to feed the fire; he that loveth silver shall not be satisfied with silver.'' Christ is not condemning wealth or denouncing abundance of things. " The filling of the barns with plenty, and the bursting out of the vats with new wine," is represented (Prov. iii. 9, 10) ns the blessing prepared for those who honour the Lord with their sub- stance. What he condemns is the vice which specially threaten~ the rich-the tendency to identify the life with the possessions (ver. 15), to love the money, to hoard it, and regard it all as a treasure to be devoted to self. And truly the words of the Truth are most needful for our time. "The desire to accumulate is the source of all our greatness and of all our basoncss." 'l'he baseness begins when the barn, wiLh its " much gouJ.;"  IIH TTIE GOSPEL ACCORDING '1'0 ST. LUKE. [cu. :x:a. 1-69,