a liberal man.

when matthias baldwin, who built the first american locomotive, had made good and had accumulated a fortune, he was wont to distribute liberal gifts freely among those who had been less prosperous than he. so generous, indeed, was he that when he had not the cash by him he would give personal notes instead. "nobody hesitates to sign promises to pay in the future in order to get capital for business," he would say. "are we to trust the lord to take care of our affairs, and not his own?" sometimes, it is said, this practice would get mr. baldwin into small difficulties; but on the other hand it often helped him when he needed business notes for himself. said one bank president to another, once, "you refuse to help him because he does not know what to do with his money. we will stand by him because he is determined to do good with his money. his collaterals are god's promises." and that bank president was right.

an unnatural doubt.

now, the teachings of the previous lesson may have aroused some questions in your minds as to whether or not there will be found a place in the kingdom of heaven for the rich man—for him who has devoted much time apparently to the service of mammon. perhaps you have heard from some one that "it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of god;" and you have therefore concluded that heaven is for only the poor. there are some people who hold {176} so narrow a notion. in this lesson, however, we shall learn how riches should be used; and that poverty is no larger guarantee of salvation than are riches.

the case of the rich young ruler.

one day, not long after jesus had blessed the little children brought to him, there came to him a rich young ruler, who said, "good master, what good thing shall i do, that i may have eternal life?"

"and he said unto him, why callest thou me good? there is none good but one, that is, god: but if thou wilt enter into life, keep the commandments.

"he saith unto him, which?

"jesus said, thou shalt do no murder. thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness. honour thy father and thy mother: and, thou shalt love thy neighbour as thyself.

"the young man saith unto him, all these things have i kept from my youth up: what lack i yet?

"jesus said unto him, if thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

"but when the young man heard that saying, he went away sorrowful: for he had great possessions."

the difficulty of sacrifice.

this simple little story reveals to us the truth. the rich young ruler was essentially a good young man. from his youth up he had striven to observe the law of moses. he had committed no gross offense; he was guilty of no heinous sin; as he understood the law, he loved his neighbor as himself. but the more perfect law of the gospel, which jesus taught, called for sacrifice. the things the young man had done had been easy. he had {177} refrained from evil, because he loved not evil. but when he was bidden to part with his wealth, and to give it to others more needy than he, the center of his affection was touched. for he loved his riches. it was not the riches, then, that stood between him and eternal life. it was the love of those riches. the thing he loved he could with difficulty give up.

the conclusion of jesus.

therefore did jesus say to his disciples, "verily i say unto you. that a rich man shall hardly (with difficulty) enter into the kingdom of heaven. and again i say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of god."

the amazement of the disciples.

naturally, such a statement puzzled the disciples just as it has puzzled men from that time to this. so the disciples asked, "who then can be saved?" but jesus answered only, "with men this is impossible; but with god all things are possible."

the power of god.

while this answer may seem evasive, yet one can readily see in it the possibility implied. of course, with god all things are possible. he can touch the heart of man so that it shall not be centered on wealth—so that the chief affection of man shall not be, midas-like, the love of gold. riches in themselves are of no value; but riches as a means of service may be righteously desired. and the lord jesus has himself promised the blessings of the earth to those who honestly seek him.

a promise of worldly blessings.

"seek not ye what ye shall eat, or what ye shall drink," urged jesus, "neither be ye of doubtful mind. {178} for all these things do the nations of the world seek after: and your father knoweth that ye have need of these things. but rather seek ye the kingdom of god; and all these things shall be added unto you."

the object of the world's desire.

riches, then, should be righteously acquired; and the acquiring of them should be made secondary to the learning to know god and jesus christ whom he hath sent. it is natural that every boy and girl should plan for the future, and that the plans should include the accumulation, if possible, of some of this world's goods. but jesus would not have those who know him to be like the nations of the world. they seek after the riches of the world merely for the sake of the riches themselves. they love money—and paul said, you know, that, "the love of money is the root of all evil." the disciples of jesus will never serve mammon; they will make mammon serve them, and use riches for good. money itself will not be the object of their love, but the service that money can be made to render. jesus taught this lesson in a parable often misunderstood.

the parable of the unjust steward.

"there was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods, and he called him, and said unto him, how is it that i hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. then the steward said within himself. what shall i do? for my lord taketh away from me the stewardship. i cannot dig; to beg i am ashamed. i am resolved what to do, that, when i am put out of the stewardship, they may {179} receive me into their houses. so he called every one of his lord's debtors unto him, and said unto the first, how much owest thou unto my lord? and he said, an hundred measures of oil. and he said unto him. take thy bill, and sit down quickly, and write fifty. then said he to another. and how much owest thou? and he said, an hundred measures of wheat. and he said unto him. take thy bill, and write four score. and the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. and i say unto you. make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations."

now, jesus did not approve of the actions of the steward. they were decidedly dishonest, and jesus calls him an unjust steward. but from the conduct of this steward, jesus draws a profitable lesson. the steward was a man of the world. the children of the world are wise in their generation. when, therefore, the steward was in trouble, he made the mammon of unrighteousness his servant, and secured for himself a comfortable living when he should be put out of the stewardship. a somewhat similar use should the children of light make of such wealth as they are appointed stewards over. they should look after the poor, care for the needy, shed comfort and cheer, and make for themselves friends by means of their wealth. first must come obedience to the commandments of god, and a diligent seeking after him. then worldly goods must be made to serve in helping to prepare a habitation in the eternal home.

{180} paul, again, who seemed always clearly to comprehend the teachings of the master, put it thus: "charge them that are rich in this world, that they be not high minded nor trust in uncertain riches, but in the living god, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life."

in the teaching of jesus, then, riches are not a bar to eternal life. the terms of salvation are the same to the rich and the poor alike. it is not poverty that saves a man, but humility of spirit and obedience. so it is not riches that condemn a man; but love of riches, and disobedience. many there are who, like the rich young ruler, turn and go their way because they have great possessions. many others there are who, like matthias baldwin, exclaim, "i feel more thankful for the disposition to give largely than for the ability to give largely; for i know that immense wealth can be acquired a great deal easier than the heart to use it well. my money without a new heart would have been a curse to me."

the references

matt. 19:16-22. luke 12:29-31.

luke 18:22. 1 tim. 6:10, 17-19.

luke 16:1-10.

{181} the questions

1. what disposition did matthias baldwin develop with the accumulation of riches?

2. why do some people think that heaven is not for the rich man?

3. why could not the rich young ruler follow jesus?

4. what did jesus mean by the statement concerning the rich man and the camel?

5. what use should be made of riches?

6. what is the root of all evil?

7. what lesson did jesus teach in the parable of the unjust steward?

8. why have the poor no greater assurance of salvation than have the rich?

9. which is the great gift, wealth or the disposition to give?