It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth.
Fraud exposed and condemned
The man who would be really religious, must be influenced by religion in every part of his conduct, and on all occasions, during the week, as well as on the Sabbath; in his intercourse with man, as well as in his approaches to God. To conduct worldly business in a perfectly fair and upright manner, in such a manner as God prescribes, is a most important and difficult part of true religion.
I. Some general rules which God has given for the direction of those who wish to know and do their duty.
1. The rule that requires us to love our neighbour as ourselves.
2. The rule which forbids us to covet any part of our neighbour’s possessions. The command is express and comprehensive. We are not forbidden to desire the property of another, on fair and equitable terms. It forbids every desire to increase our property at our neighbour’s expense.
3. We are commanded to observe in all our transactions the rules of justice, truth, and sincerity.
4. We are directed in all our transactions to remember that the eye of God is upon us.
II. Apply these rules and show what they require, what they forbid, and when they are violated.
1. What do these rules require of us as subjects or members of civil society? There is an implied contract or agreement between a government and its subjects, by which the subjects engage to give a portion of their property in exchange for the blessings of protection, social order, and security.
2. The application of these rules to the common pecuniary transactions of life. They forbid every wish, and much more every attempt, to defraud or deceive our neighbour. And this on the part of both buyer and seller. We must put ourselves in the place of our neighbour, and do as we would be done by. We are always to act as we would do if our fellow-creatures could see our hearts.
3. Apply these rules to our past conduct, that we may ascertain how far we have observed, and in what instances we have disregarded them. God takes special cognisance of the wrongs which are done by artifice, fraud, and deceit, and which human laws cannot prevent or discover. Any who have violated these rules in their pecuniary transactions are required to repent, and to bring forth fruits meet for repentance. There is no repentance, and of course no forgiveness, without restitution. How can a man repent of iniquity who still retains the wages of iniquity? And these rules must regulate our future transactions if we mean to be the real subjects of Christ. They are the laws of His kingdom, which you have covenanted to obey. (E. Payson, D. D.)
Bargain-driving
The inconsiderate thirst for cheapness is one of the social curses of our age. Here is a concise description of a bargain-driver. Say anything to depreciate the article, and get it at a lower price than is asked; then boast of your success. This may be sharp, but if it is not always sin, it is constantly on the very margin of vice. In buying cheap we may avail ourselves only of lawful advantages, and may not compass unrighteous or unfair gains. To get what a man wants, and to give as little as possible for it, need not be sinful. Lying is a sin in trade just as much as in common conversation. The inconsiderate craving for cheapness has a bad effect on the mind. It makes it grasping and selfish, greedy of its own gain, but careless of others’ well-doing. It produces, if long indulged in, a spirit of low and unworthy cunning. Observe how the influence of this thirst for cheapness spreads. I have no words to express my contempt and abhorrence for the meanness which goes into a shop with the deliberate resolve to get the articles wanted for less than the price asked. Such questions are the very essence of religion. A religion that does not touch our every-day life, our money matters, our actions in and on society, is a religion that is on the surface merely. It is the undue severance of things secular from things sacred which makes so much of men’s religion unreal, and so much of their business unrighteous, i.e., not carried out with a full sense of what is right from man to man. (J. E. Clarke, M. A.)
Chicanery
Mr. Bridges says “that Augustine mentions a somewhat ludicrous, but significant story. A mountebank published in the full theatre that in the next entertainment he would show to every man present what was in his heart. An immense concourse attended, and the man redeemed his pledge to the vast assembly by a single sentence: ‘Vili vultis emere, et caro vendere’ (’You all wish to buy cheap, and to sell dear’), a sentence generally applauded; every one, even the most trifling (as Augustine observes) finding the confirming witness in his own conscience.” There is no harm in buying in the cheapest market and selling in the dearest. In fact, this is both wise and right in the vendor. Some regard the word “buyer” here in the sense of possessor, and then the idea of the passage is changed, and it is this--that a man attaches greater value to a thing after he has lost it than before. This is a law of human nature. The lost piece of silver, the lost sheep, the lost son. But it is more like Solomon to regard the text as meaning what it says--the “buyer.” We offer two remarks upon the passage.
I. That it reveals a common commercial practice. The “buyer” depreciates the commodity in the process of purchase. He does this in order to get it at a price below its worth. And when he succeeds, and it comes legally into his possession, the value of the article is not only properly estimated, but greatly exaggerated. “He boasteth”--
1. Because his vanity has been gratified. He feels that he has done a clever thing. “He boasteth”--
2. Because his greed has been gratified.
II. That it reveals an immoral commercial practice.
1. There is falsehood.
2. There is dishonesty. (D. Thomas, D. D.)
Honest buying
It was once proposed to the Duke of Wellington to purchase a farm in the neighbourhood of Strathfieldsaye, which lay near to his estate, and was therefore valuable. The Duke assented. When the purchase was completed, his steward congratulated him upon having made such a bargain, as the seller was in difficulties, and forced to part with it. “What do you mean by a bargain?” said the Duke. The other replied, “It was valued at £1,100, and we have got it for £800.” “In that ease,” said the Duke, “you will please to carry the extra £300 to the late owner, and never talk to me of cheap land again.” (Home Words.)