Proverbs 10:28

MAIN HOMILETICS OF Proverbs 10:28

HOPES REALISED AND DISAPPOINTED

I. The righteous man’s present possession—“Hope.” We saw in treating Proverbs 10:24 that the righteous man possesses God-begotten desires, and that he has good ground for believing that these desires will be granted, therefore he expects their fulfilment, and desire and expectation constitute his hope. Hope is a fortune in itself. It gives a present gladness, and therefore a present power. It is in itself a tower of strength. Nothing upholds us so surely in present difficulties as the hope of a brighter future. If in the hour of darkness a man can say to his soul, “Why art thou cast down, and why art thou disquieted within me? hope thou in God” (Psalms 42:5), he holds in possession a sheet-anchor which will prevent him from making shipwreck upon the rocks of despair and infidelity. The hope of the righteous is a present salvation. “We are saved by hope” (Romans 8:24). It is “an anchor of the soul” (Hebrews 6:19).

II. The righteous man’s future inheritance—gladness. If the hope of an expected good gives gladness, how much more its realisation! A man is glad when the title deeds of an estate are handed over to him even if he cannot at once enter upon its possession, how much more glad is he when he enters into the full enjoyment of his inheritance. The righteous man’s hope is a more certain guarantee of his future inheritance of gladness than the most indisputable deed ever written upon parchment. It is as we saw before (see on Proverbs 10:24) an earnest of its own fulfilment. The hope begotten in the heart of a child, by the inspiration of his father’s character and genius, that he may one day be like his parent, is a hope that the father himself will not disappoint. Love for his child and a regard for his own honour will impel him to do all that lies within his reach to satisfy the desire—to fulfil the expectation—of his child. If, in addition, he was able to promise the child that his hope should be realised, nothing could acquit him of his obligation to perform his promise except inability. The Eternal Father has by His spirit and by His promise begotten such a hope within His children and “begotten them” unto the hope (1 Peter 1:3). This is “the hope” of the righteous, and the character and the omnipotence of Him who gave it birth is a sure pledge that it shall be “gladness.” Closely connected with it are the hopes of the coming of God’s kingdom, and of the “adoption of the body” (Romans 8:23), noticed in considering “the desire of the righteous.”

III. The doom of the expectation of the ungodly man. If the wicked man has fears concerning the future (see on Proverbs 10:24), he has also vague hopes concerning it, although his desires and expectations are chiefly in relation to the present world. As to his desires of a state of happiness after death, they are not strong enough to lead him to comply with the conditions of entering upon it. Any expectation of this nature can be based upon nothing outside himself, and it must therefore perish. His expectation of the results of his own earthborn and devilish schemes will also perish. He may apparently bring them to a successful issue, but the end will show that it is not so. If he succeeds in gaining wealth or power, he will not get what he expected out of them. Any expectation which he forms as to the overthrow of the good will meet with the same doom. Pharaoh expected to be able to retain the Hebrews in bondage, but his expectation was broken to shivers upon the shield of Eternal Omnipotence. The chief priests and scribes expected to stamp out the name and the influence of the Nazarene by crucifying Him, but the result contradicted their expectations. In these instances may be seen a reflection of the doom of every expectation which is out of harmony with righteousness.

OUTLINES AND SUGGESTIVE COMMENTS

Christian! make sure the ground of your hope (2 Peter 1:10). Then set out its gladness as becomes an heir of glory. Let not a drooping spirit tell the world the scantiness of your hope. But show that you can live upon its gladness until you enter into its perfect and everlasting fruition. Doubtfulness leaves believers and infidels nearly upon the same level.—Bridges.

The proverb means literally—“The hope of the righteous (itself) turns to joy.” Faith is the begining of felicity.… The expectation or “assurance” of the impenitent man, even if he finds it well placed, “perishes” as of its very nature. “The world passes away and the desire thereof.” The lost may have had all he wished, but his very wishes perish at the last day (1 John 2:17).—Miller.

All the hopes of the wicked shall not bring him to heaven; all the fears of the righteous shall not bring him to hell.—Bunyan.

It would be better for “hope” and “expectation” to change places. Even the expectant waiting of the righteous is joyful at the time, and ends in joy; the eager hope of the wicked comes to nought (comp. Job 8:13).—Plumptre.

The wicked cannot choose but fear, and, therefore, Eliphaz says of a wicked man, the sound of fear is in his ears (Job 15:21). And in Isaiah (Proverbs 20:17) they are compared to the troubled sea, which cannot rest. And because where fear is, it is some ease to think, if not to hope, that the evil feared may not fall upon them; this ease is taken away, for the fear shall come. Come it shall, as it were of itself without sending for, because it is most due unto them. An instance of this is given in those who lived at the time of the building of the Tower of Babel, and who saying “Let us build it lest we be scattered abroad upon the face of the whole earth,” it followeth soon after, “and the Lord scattered them upon the face of all the earth.” On the other side, the righteous having tasted of goodness cannot choose but desire it; and because where desire is, it is some trouble to think, if not to doubt, that the good desired may not be accomplished, this trouble is taken away, for He shall give who can give whatsoever Himself will, whatsoever they can desire.—Jermin.

Attachment to futurity has a remarkable influence on the operation of the human mind. The present, whatever it be, seldom engages our attention so much as what is to come. The present is apt to be considered an evanescent scene, just about to pass away; and in the midst of wishes and desires, of hopes and fears, which all respect futurity, we may be said to dwell. As on these the life of man is so much suspended, it becomes a material part of wisdom and duty to attend to any regulations by which they may be properly conducted. The anticipations of the righteous, conducted by prudence, and regulated by piety, mislead him not from his duty, and afford him satisfaction in the end. While the expectation of the wicked, arising from fantastic imaginary prospects, delude him for a while and terminate in misery. Let us consider, what we may, and what we may not, reasonably expect from the world.

I. We must not expect the uninterrupted continuance of any measure of health, prosperity, or comfort, which we now enjoy.
II. We are not to expect, from our intercourse with others, all that satisfaction which we fondly wish.… Such is the power which the sophistry of self-love exercises over us, that almost everyone may be assured that he measures himself by a deceitful scale; that he places the point of his own merit at a higher degree than others will admit that it reaches.… Were expectations more moderate, they would be more favourably received. If you look for a friend in whose temper there is not to be found the least inequality, who upon no occasion is to be hurt or offended by any frailties you discover, whose feelings are to harmonise in every trifle with yours, whose countenance is always to reflect the image of your own, you look for a pleasing phantom, which is never, or at most, very rarely, to be found; and if disappointment sour your mind, you have your own folly to blame. You ought to have considered that you live in a region of human infirmity, where everyone has imperfections and failings.

III. We are not to expect constant gratitude from those whom we have obliged and served. I am far from saying that gratitude is a rare virtue, but our expectations of proper returns must be kept within moderate bounds. We must not imagine that gratitude is to produce unlimited compliance with every desire we indulge, or that those whom we have obliged will altogether desert their own interest for the sake of their benefactors. I shall next show what a good man may reasonably expect from human life. I. Whatever course the affairs of the world may take, he may justly hope to enjoy peace of mind. This to the sceptic and the profligate will be held as a very inconsiderable object of hope. But, assuredly, the peace of an approving conscience is one of the chief ingredients of human happiness; provided always that this self-approbation be tempered with due humility and regulated by Christian faith. II. He has ground to expect that any external condition into which he may pass shall, by means of virtue and wisdom, be rendered if not perfectly agreeable, yet tolerably easy to him. The inequality of real happiness is not to be measured by the inequality of outward estate. A wise and good man is never left without resources by which to make his state tolerable. Seldom or never do all good things forsake a man at once. What is very severe of any kind, seldom lasts long. Time and continuance reconcile us to many things that were at first insuportable. III. We have ground to expect that, if we persevere in studying to do our duty towards God and man, we shall meet with the esteem and love of those around us. The world, as I have before observed, is seldom disposed to give a favourable reception to claims based on superior talents and merits. But, with respect to moral qualifications, the world is more ready to do justice to character. Unaffected piety commands respect. Candour never fails to attract esteem and trust. Kindness conciliates love and creates warm friendships. I have considered only what the righteous man has to hope for in the ordinary course of the world. But—IV. He has before him a much higher object of hope, even the hope which is laid up for him in heaven; the assured expectation of a better life in a higher and better world Put the case of a servant of God being overwhelmed with all the disappointments which the world can bring upon him, here is an expectation which will always be gladness.—Blair.