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THE EMPTINESS OF EARTHLY POSSESSIONS
MEN universally, by nature, seek their happiness in earthly things: and though they meet with continual disappointment, they will persevere in the same unprofitable course, “spending their money for that which is not bread, and their labour for that which satisfieth not.” The question, “Who will shew us any good?” is asked by every man: but it is the godly man alone that answers it aright, “Lord, lift thou up the light of thy countenance upon me [Note: Haman’s state, Est_5:11-13, may here be opened to advantage.].” The godly man attains the object of his pursuit: but the ungodly man finds, by bitter experience, that, whatever be the measure of his success in the attainment of earthly things, “in the fulness of his sufficiency he is in straits.”
From these words, I will take occasion to shew what a poor wretched creature a mere worldly man is;
I. As viewed in himself—
It is here supposed, that he may not only possess a very large measure of earthly things, but may have a consciousness that his portion is, as it were, “shaken together, pressed down, and running over.” Yet, “in the fulness of his sufficiency, he will be in straits;”
1. As it respects his present enjoyments—
[Earthly things, of whatever kind they be, pleasures, riches, or honours, are all, in their nature, empty and unsatisfying — — — in their use, transient and cloying — — — and, in their effects, productive of trouble and vexation — — — Our blessed Lord has told us, that “a man’s life consisteth not in the abundance of the things that he possesseth;” and Solomon, after trying all things to an extent that no other man ever did, has given us his testimony respecting them, that they are “all vanity and vexation of spirit.”]
2. As it respects his future prospects—
[Every man has a consciousness that there is a future state; and that earthly possessions, so far from advancing our preparation for it, tend rather to divert our attention from it, and to obstruct our progress in the heavenly life. And it is no uncommon thing for a man, in the midst of all his earthly pleasures, to feel them embittered to him, by a consciousness that he is hastening to the eternal world, and is unprepared for it. In fact, though men may, for a season, shake off the thoughts of eternity, they cannot so divest themselves of it in a time of sickness, and in the approach of death, as not to feel exceedingly straitened in their spirit, and to acknowledge that they have been all their days following a phantom, that has eluded their grasp, and disappointed their expectations.]
But, to see him in his true colours, look at him,
II. As viewed in contrast with a godly man—
As an ungodly man may possess an abundance of earthly comforts, so may a godly man be reduced to great straits. We can scarcely conceive a more destitute condition than that of Lazarus, or that of those persecuted saints who “wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented [Note: Heb_11:37-38.].” Yet, as the worldling is in straits in the midst of his abundance, so these are in abundance in the midst of all their straits. They enjoy much,
1. In possession—
[They have peace with God: and that is more to them than ten thousand worlds. With this this have content; which reconciles them fully to their state, whatever that state may be. However great their distress may be, they are resigned to it as their father’s will, and they assure themselves that “all things shall work together for their good.” They know that “their affliction is but light and momentary, and that it is working out for them a far more exceeding and eternal weight of glory.” Hence, so far from being dejected by their trials, they even “glory in them,” and find them a source of solid satisfaction [Note: 2Co_12:10.].]
2. In reversion—
[They are enabled to look up to heaven, with an assurance, that, however destitute here, they have in that blessed world “an inheritance incorruptible and undefiled, and that fadeth not away.” They have already a foretaste of that bliss, in “a spirit of adoption,” and in the sealing of the Spirit, which is to them “an earnest” of what they are speedily to enjoy in all its fulness. How empty do all earthly things appear to him, whilst in such an elevated state as this! A king upon his throne, if not possessed of these spiritual treasures, is to him an object of pity rather than of admiration and envy: so infinitely is the worldly man below the child of God! The worldly man, in having all things, possesses nothing; but the saint, whilst “having nothing, in reality possesses all things [Note: 2Co_6:10.].”]
Application—
1. Seek not happiness in a way of sin—
[Sin may afford a present gratification: but, though it be as honey in the mouth, it will be as gall in the stomach. So we are told in the preceding context [Note: ver. 12–14.]; and so it is found by every child of man — — —]
2. Be not too intent upon the things of this world—
[In earthly business, of whatever kind, we may be diligent; yea, and great diligence will consist with great fervour of spirit, and spirituality of mind [Note: Rom_12:11.]. But “our affections are not to be set on things below.” In heaven alone is the treasure which we are to affect; and “where that is, our heart must be also.”]
3. Seek your happiness in God alone—
[There can be no disappointment, and no satiety. That will make you rich in possession, and in reversion too: for if Christ be yours, “all other things must of necessity be yours also: whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours: and ye are Christ’s, and Christ is God’s [Note: 1Co_3:21-23.].”]