Proverbs 13:7,8

CRITICAL NOTES.—

Proverbs 13:7. Maketh, or “showeth.”

Proverbs 13:8. The latter clause of this is very obscure, but rebuke is generally translated “threatening,” and is understood to mean that no threatening can gain anything from the poor as they have nothing to lose. Stuart understands it that “notwithstanding the obvious advantage of wealth, yet the poor man will not listen to those who rebuke him for sloth and wastefulness which have made him poor. The supposition on this ground is that the man is poor by his own fault.”

MAIN HOMILETICS OF Proverbs 13:7

THE LAW OF COMPENSATION

I. There may be pretensions to wealth where there is comparative poverty. Many men endeavour to make other people believe that they are richer than they are—indeed, it seems to be the common vice of modern society. It is to be deprecated for several reasons.

1. It is an injury to the man himself. It very often happens that his foolish artifices fail to blind others; he is like the ostrich who, when he puts his head into the sand, thinks he has hidden himself entirely from observation; he only makes himself an object of ridicule to those whom he thinks he has deceived. If, for a time, he that “hath nothing” succeeds in making people believe he is rich, the truth comes out in time, the bubble bursts, and the pretender comes to such shame as would never have been his portion if he had been content to pass for what he really was—a poor man.

2. Such pretenders are a curse to others. One such man makes many others. His costly furniture and brilliant entertainments, and all the adjuncts which are necessary to keep up the reputation of being a millionaire, lead his neighbours and associates to keep up appearances of the same kind, and so the mischief grows. Then such men rob honest men by leading them to trust them with their goods or money, and when the end comes many are brought to ruin. Examples of this truth are not far to seek, they are, alas, far too common in the present day.

3. Such pretension is base hypocrisy. A sin against which a righteous God levels His sternest threatenings (see on chap. Proverbs 11:9).

II. He who is really wealthy and yet does not use his wealth to the glory of God “hath nothing.”

1. He is poor in relation to his fellow-creatures. The greatest beggar cannot do less for the world than he does, and he is poor in the love and gratitude of those from whom he might win a rich reward by the exercise of benevolence.

2. He is poor in spiritual riches. A miserly, niggardly man must be poor “towards God” (Luke 12:21)—must be destitute of all that God counts worth possessing. The rich Church of Laodicea was so “increased with goods” that she said, “I have need of nothing,” but in the sight of the Son of God she was “poor” (Revelation 3:17).

III. In a spiritual sense this text is true. Possibly the rebuke to the Laodician Church may refer to that satisfaction in spiritual things “which maketh itself rich yet hath nothing,” because its possessor is destitute of any real knowledge of his own spiritual needs and, consequently, of his spiritual poverty.

IV. There are men who are in every respect the opposite of those with whom we have been dealing.

1. There is the miser who “maketh himself poor, yet hath great riches.” It is difficult to know what motive can prompt a man to do this except covetousness—a fear that he will be expected to part with some of his wealth for the good of others. What, therefore, was said under the second head will apply to him.

2. There are those who make no show of wealth, yet having enough to sustain their position in life are really rich. The man who is content to be known for what he really is, and has enough to live honestly, is rich, for riches and poverty are merely comparative terms, and the riches of one man would be poverty to another.

“For he that needs five thousand pounds to live,
Is full as poor as he that needs but five.”

Therefore, “a man that maketh (or sheweth) himself poor” in this sense, has great riches. He has a sufficiency for all his wants, he retains his self-respect and the respect of his fellow-men.

3. The really poor man is rich when he spends his little with regard to the glory of God. Who of all those who cast their gifts into the treasury was so rich as the poor widow who cast in “all her living?” She was rich in the commendation of her Lord (Mark 12:43), and all such as she will have the same recognition and will be rich in the gratitude and love of their fellow-creatures. Such an one shows that he is in possession of the “true riches” (Luke 16:11) which alone can preserve from moral bankruptcy. To them belongs the commendation “I know thy poverty, but thou art rich” (Revelation 2:9). Such “poor of this world” are “rich in faith and heirs of the kingdom” (James 2:5).

4. Those who are thus really, because spiritually, rich have always a sense of spiritual poverty. They esteem themselves “less than the least of all saints” (Ephesians 3:8), their watchword is “not as though I had already attained” (Philippians 3:12), therefore, to them belongs the rich possession of the friendship of “the High and Lofty One, that inhabiteth eternity” (Isaiah 57:15). Thus “making themselves poor,” they “yet have great riches.”

V. There are advantages and disadvantages connected both with material wealth and with poverty. “The ransom of a man’s life are his riches.” This was more literally true in Solomon’s days than in ours, and is more so now in Oriental countries than among the western nations. There, even now, a man’s riches often excite the greed of some despotic ruler, or one of his irresponsible officials, and he is accused of some crime in order that his accuser may pocket a large ransom. In times of war, too, the rich are exposed to losses and vexations from their conquerors, which the poor escape. Wealth is the magnet which draws the plunderers upon them; although, at the same time, it enables them to ransom their lives. This is one of the penalties of riches. The spirit, although not the letter of the proverb, may be applied to modern European life. It is the hall of the nobleman that is exposed to the visits of the burglar. It is the great capitalist that loses when banks fail, and when there is a commercial panic. But none of these things touch a poor man. The despots pass him over, because he has no riches wherewith to ransom his life; in the time of war he is unmolested, as when Judea was invaded, “the captain of the guard left of the poor of the land to be vine-dressers and husbandmen (2 Kings 25:12). No thief plans a midnight surprise upon his humble abode; he cannot lose his money, he has none to lose. Vultures are not attracted to a skeleton, they gather round a carcase covered with flesh. So it is with those who make it their business to live upon the wealth of others. They leave the poor man free. He hears not “rebuke” or “threatening,” he is left undisturbed. “He that is down need fear no fall,” says Bunyan. “He that hath empty pockets may whistle in the face of a highwayman,” says Juvenal. Therefore it is man’s wisdom, whether poor or rich, to be content with such things as he has (Hebrews 13:5); to appear only what he really is, and to dedicate his earnings, or his savings, or his inheritance, to the glory of God; to follow George Herbert’s advice—

“Be thrifty; but not covetous: therefore give

Thy need, thine honour, and thy friend his due.

Never was scraper brave man. Get to live;

Then live, and use it; else, it is not true

That thou hast gotten. Surely use alone
Makes money not a contemptible stone.”

OUTLINES AND SUGGESTIVE COMMENTS

The teaching of chap. Proverbs 11:24 finds its echo here. There is a seeming wealth behind which there lies a deep spiritual poverty and wretchedness. There is a poverty which makes a man rich for the kingdom of God.—Plumptre.

This is a world of making show, the substance of truth is gone out of it, and ever since man ceased to be what he should be, he striveth to seem to be what he is not. Every sin masking in its own vizard: the vainglorious and the covetous both seeking by their seeming to gain some real advantage to themselves.—Jermin.

These opposite faults originate in the same cause, an excessive esteem of worldly riches. It is this that makes poor men pretend to have them, and rich men conceal them for the purpose of preserving them more safely. But although money is sometimes a defence, the want of it is sometimes a shadow under which poor men live unnoticed by the plunderers.—Lawson.

Surely it is just that riches should be the ransom of a man’s life, for it is by them that a man’s life is brought into danger.—Jermin.

The seventh verse is terse beyond all expression. Such are all these proverbs. Making oneself rich may be itself the poverty, and making oneself poor may be itself the wealth; inasmuch as these acts may have been sins or graces of the soul, which enter by the providence of Heaven into the very condition of the spirit. The meaning is that outward circumstances are nothing in the question. A saint is poor or rich as is most useful for him. The treasure is himself. “There is that maketh himself rich and is all nothing;” because himself, not the wealth, is the important matter. On the other hand, “There is that makes himself poor,” and not only “hath great riches,” which is the imperfect translation of our Bibles, but “is a great treasure.” He himself bereft of wealth, is all the greater for what God may have assigned. Solomon expounds more specially in the eighth verse: Ransom, covering—i.e., the covering of his guilt. Property is a mere incident. A man’s true opulence is his eternal redemption. He is not poor who is pinched by want; but he who has not listened to rebuke.—Miller.

It is not poverty so much as pretence that harasses a ruined man—the struggle between a proud mind and an empty purse—the keeping up a hollow show, that must soon come to an end. Have the courage to appear poor, and you disarm poverty of its sharpest sting.