We have here the "strong tower" and the "strong city;" the man lifted up above danger on the battlements of the one, and the man fancying himself to be high above it (and only fancying himself) in the imaginary safety of the other.
I. Consider first the two fortresses. One need only name them side by side to feel the full force of the intended contrast. On the one hand the name of the Lord, with all its depths and glories, with its blaze of lustrous purity and infinitudes of inexhaustible power; and on the other "the rich man's wealth." (1) The name of the Lord, of course, is the biblical expression for the whole character of God, as He has made it known to us, or, in other words, for God Himself, as He has been pleased to reveal Himself to mankind. His name proclaims Him to be self-existent, and, as self-existent, eternal; and as eternal, changeless; and as self-existent, eternal, changeless, infinite in all the qualities by which He makes Himself known. But far beyond the sweep of that great name, Jehovah, is the knowledge of God's deepest heart and character, which we learn in Him who said, "I have declared Thy name unto My brethren, and will declare it." The name that is the strong tower is the name. "My Father!" A Father of infinite tenderness, and wisdom, and power. (2) Look at the other fortress: "The rich man's wealth." Of course we have not to deal here only with wealth in the shape of money, but all external and material goods; the whole mass of the things seen and temporal are gathered together here in this phrase. Men use their imaginations in very strange fashion, and make, or fancy they make, for themselves out of the things of the present life a defence and a strength. Like some poor lunatic, out upon a moor, that fancies himself ensconced in a castle; like some barbarous tribes behind their stockades, or crowding at the back of a little turf wall, fancying themselves perfectly secure and defended, so do men deal with these outward things that are given them for another purpose altogether; they make of them defences and fortresses. Of all delusions that can beset you in your course, none will work more disastrously than the notion that the summum bonum, the shield and the stay of a man, is the abundance of the things that he possesses.
II. Consider next how to get into the true refuge. How does a man make this world his defence? By trusting to it. He that says to the fine gold, "Thou art my confidence," has made it his fortress; and that is how you will make God your fortress by trusting to Him.
III. We have, lastly, what comes of sheltering in these two refuges. (1) As to the former of them, as one of the old Puritan commentators has it, "The tower is so deep that no pioneer can undermine it, so thick that no cannon can breach it, so high that no ladder can scale it." "The righteous runneth into it and is perched up there." (2) I say little about the other side. The world can do a great deal for us. It can keep the rifle bullets from us. But, ah! when the big siege guns get into position and begin to play; when the great trials that every-life must have, sooner or later, come to open fire at us; then the defence that anything in this outer world can give comes rattling about our ears very quickly. It is like the pasteboard helmet, which looked as good as if it had been steel, and did admirably as long as no sword struck it.
A. Maclaren, A Year's Ministry,1st series, p. 301.
References: Proverbs 18:10. Spurgeon, Sermons, vol. ix., No. 491; J. Vaughan, Fifty Sermons, 8th series, p. 118; Clergyman's Magazine, vol. xvi., p. 269. Proverbs 18:12. Spurgeon, Sermons, vol. ii., No. 97.; Evening by Evening, p. 66. Proverbs 18:15-19. R. Wardlaw, Lectures on Proverbs, vol. ii., p. 191.Proverbs 18:17. W. Arnot, Laws from Heaven, 2nd series, p. 126. Proverbs 18:20-24. R. Wardlaw, Lectures on Proverbs, vol. ii., p. 202.