MAIN HOMILETICS OF Proverbs 10:2
THE COMPARATIVE VALUE OF RIGHTEOUSNESS AND RICHES
I. Wealth when lawfully gotten is profitless for many very important things. Death is mentioned in the text, it has no power over that in any form.
1. Wealth will not deliver from the daily dying, which is the lot of all men. It has been said that as soon as we are born we begin to die, and we know that it is certain that as soon as men have attained their prime, their outward man perisheth day by day (2 Corinthians 4:16). The richest man cannot purchase exemption from this law with all his wealth.
2. Neither can wealth prevent the death which we call premature. Men of vast fortunes are often brought down to an early grave; the seeds of disease within them hasten the operation of the law of death which has passed upon the whole human race. A galloping consumption cannot be held in check even with golden reins.
3. Treasures of wealth will not insure a man against sudden death. The morning finds the rich man looking over his vast acres, or counting up his dividends, and saying, “I have much good laid up for many years;” and before the sun sets another has entered into possession of all his riches.
4. Lawfully-gotten wealth will not only not deliver from premature death, but may sometimes bring it on. Wealth is very apt to produce very mistaken views in a man’s mind. When he has amassed a large portion of this world’s goods, and is in a condition of moral bankruptcy, he is very prone to imagine that he is secure in the enjoyment of all that he has acquired, and that nothing can come between his riches and himself. Then God may read him a lesson by saying. “Thou fool, this night thy soul shall be required of thee” (Luke 12:20). Had the man in the parable been a poor man he would not have died so soon; his wealth not only could not deliver him from death, but it hastened his end. And many men walking in his footsteps have been brought to their graves in a similar manner and for a similar reason even when the wealth has been honestly gained. We have no reason to think that the rich fool amassed his riches dishonestly; his sin consisted, not in his having riches, but in his trusting in them.
II. If treasure gotten by honest toil is profitless to deliver from death and other evils, how much less will the “treasures of wickedness,” i.e., ill-gotten wealth, be profitable to work such a deliverance. The means used to obtain it were opposed to the law of righteousness, which does rule in the universe notwithstanding all the apparent exceptions, and it is as foolish for a man to expect to derive real profit from it as it would be for a man to expect to construct a pyramid which would stand upon its apex. The latter would not be more contrary to natural law than the former is to spiritual law. And treasures of wickedness are not simply profitless, they bring the man who has them under the curse of the Righteous Ruler of the world. They not only bring no profit but they bring great loss. No man can make an unlawful bargain or commit any other dishonest act to gain money without bringing a blight upon his spiritual nature, without entailing upon himself moral death. And if the acquirement of “the treasures of wickedness” must subject a man to this greatest calamity, how impossible it is that they can be profitable to deliver from any lesser evil.
III. Righteousness, on the other hand—
1. Has often delivered from bodily death. All the extraordinary deliverances from death recorded in the Bible took place in connection with righteousness, thereby showing us that righteousness is stronger than death. Enoch did not see death because he was a righteous man. Noah and his family were exempted from the premature death which overtook the rest of the world for the same reason. All the resurrections from the dead were wrought either through the instrumentality of righteous men or by the immediate action of the righteous Son of God.
2. Does deliver always from the curse of bodily death. Death is the penalty of sin; it is therefore a curse. We read that “The sting of death is sin; and the strength of sin is the law” (1 Corinthians 15:56). But “Christ hath redeemed us from the curse of the law, being made a curse for us” (Galatians 3:13). We are justified by His righteousness if we appropriate it by faith (Romans 3:21-26), and thus obtain the “victory” over death “through our Lord Jesus Christ” (1 Corinthians 15:57). Here a relative righteousness delivers from the condemnation of death. But this is the foundation of a personal and actual righteousness of character which delivers from spiritual death now, and will one day deliver the body from the grave. “If Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness. But if the spirit of Him that raised up Christ from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His spirit that dwelleth in you” (Romans 8:10-11). Here Paul argues from the greater spiritual deliverance to the lesser bodily one, and shows how, in all senses, “righteousness delivers from death.”
OUTLINES AND SUGGESTIVE COMMENTS
The proverb means the treasures of an unsaved man.… The highest opulence of the dead sinner is of no possible profit: but the righteousness of the saved sinner, even without any opulence at all, is a fortune; for, like the “charm of the lamp,” it makes for him everlasting blessedness.—Miller.
A man may seem to profit by them, and to come up wonderfully for a time. But what was the profit of Naboth’s vineyard to Ahab, when in his ivory palace he was withering under the curse of God? (1 Kings 21:4-24 with 1 Kings 22:39). What was the profit of the thirty pieces of silver to Judas? Instead of delivering from death, their intolerable sting plunged him into death eternal (Matthew 27:5).—Bridges.
Righteousness delivereth from death, to wit, in the time of vengeance; for uprightness is that mark of election and life which the Lord, spying in any when He plagueth the wicked for their transgressions, spareth them, and preserveth them from destruction. Thus, although the righteousness of the just person deserveth nothing at God’s hands, neither is any cause of man’s preservation or salvation, yet it serveth as a sovereign treacle to preserve the evil-doer from that deadly plague, which is sent from the Lord to destroy the disobedient, and as a letter of passport to safe-conduct the faithful person in perilous times, and to protect him from all dangers.—Muffet.
Observe—
I. The excellency of these comforts in themselves. They are treasures—that is, heaps of outward good things. The word includeth a multitude, for one or two will not make a treasure; and a multitude of precious things, for a heap of sand, or coals, or dust, is not a treasure: but of silver or gold, or some excellent earthly things. It is here in the plural, treasures, noting the greatest confluence of worldly comforts.
II. The impiety of the owners. They are treasures of wickedness. The purchaser got them by sinful practices. They were brought into his house slily at some back door. He was both the receiver and the thief. Treasures of wickedness, because gotten by wicked ways, and employed to wicked ends. There is an English proverb which too many Englishmen have made good, “That which is got over the devil’s back is usually spent under the devil’s belly. When sin is the parent that begets riches it many times hath this recompense, that they are wholly at its service and command.
III. The vanity of those treasures: they profit nothing. They are unable to cheer the mind, to cure the diseases of the body, much less to heal the wounds of the soul, or to bribe the flames of hell. Alas! they are so far from profiting, that they are infinitely prejudicial. Such powder-masters are blown up with their own ware. These loads sink the bearer into the unquenchable lake. Aristotle tells us of the sea-mew, or sea-eagle, that she will often seize on her prey, though it be more than she can bear, and falleth down headlong with it into the deep, and so perisheth. This fowl is a fit emblem of the unrighteous person, for he graspeth those heavy possessions which press him down into the pit of perdition. “They that will be rich (that resolve on it, whether God will or no, and by any means, whether right or wrong), fall into temptations, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Timothy 6:9). Men that scrape an estate together unjustly are frequently said in the Word of God to get it in haste, because such will not stay God’s time, nor wait in His way till He send them wealth, but must have it presently, and care not though it be unrighteously. Fair and softly goes far. None thrive so well as those that stay God’s leisure, and expect wealth in His way.…
1. Be righteous in thy works or actions. Deal with men as one that in all hath to do with God. If thou art a Christian, thou art a law to thyself; thou hast not only a law without thee (the Word of God), but a law within thee, and so darest not transgress. Thy double hedge may well prevent thy wandering.… Be righteous in buying.… Take heed lest thou layest out thy money to purchase endless misery. Some have bought places to bury their bodies in, but more have bought those commodities which have swallowed up their souls. Injustice in buying is a canker which will eat up and waste the most durable wares. In buying, do not work either upon the ignorance or the poverty of the seller. Be righteous in selling. Be careful, while thou sellest thy wares to men, that thou dost not sell thy soul to Satan. Be righteous in the substance of what thou sellest, and that in regard of its quality and quantity. God can see the rottenness of thy stuffs, and heart too, under thy false glosses, and for all thy false lights. Be righteous in regard to the quantity. They wrong themselves most who wrong others of their right. The jealous God is very punctual in this particular (Leviticus 19:35-36).
2. Be righteous in thy words and expressions, as well as in thy works. The Christian’s tongue should be his heart’s interpreter, and reveal its mind and meaning; and the Christian’s hand should justify his tongue, by turning his words into deeds. The burgess of the new Jerusalem is known by this livery: “He walketh uprightly, worketh righteousness, and speaketh the truth in his heart; he sweareth to his own hurt, and changeth not” (Psalms 15:2; Psalms 15:4). His speech is the natural and genuine offspring of his heart; there is a great resemblance between the child and the parent. There is a symmetry between his hand and his tongue; he is slow to promise, not hasty to enter into bonds, but being once engaged, he will be sure to perform.—Swinnock.
Wickedness is in itself a treasure laid up against the day of wrath; and as that profiteth nothing, so neither do the treasures of wickedness. For as he that setteth himself to any employment, perhaps may lose one way and get another, but if, in the general upshot and confusion, he finds his estate to be bettered, then is his employment said to be profitable; so in the treasures of wickedness, there may be gain of wealth, honour, pleasure, and loss of credit, quiet, comfort, but in the conclusion the loss will be most grievous, and therefore profitable they cannot be.—Jermin.