Those three vultures shall be driven away that constantly feed on the wealthy worldling’s heart—care in getting, fear in keeping, grief in losing the things of this life. God giveth to His, wealth without woe, store without sore, gold without guilt, one little drop whereof troubleth the whole sea of outward comforts.—Trapp.
The truth here is twofold. The cord, as it lies, seems single, but when you begin to handle it, you find it divides easily into two. It means that God’s blessing gives material wealth, and also that they are rich who have that blessing, although they get nothing more. . . . It is a common practice to constitute firms for trade, and exhibit their titles to the public with a single name “and company.”. . . Reverently take the All-seeing into your commercial company and counsels. If you cast Him out, there is no saying, there is no imagining, whom you may take in. . . . One peculiar excellence of the riches made in a company from whom councils God is not excluded, is, that the wealth will not hurt its possessors, whether it abide with them or fly away. A human soul is so made that it cannot safely have riches next it. If they come into direct contact with it, they will clasp it too closely; if they remain, they wither the soul’s life away; if they are violently wrenched off, they tear the soul’s life asunder. Whether, therefore, you keep or lose them, if you clasp them to your soul with nothing spiritual between, they will become its destroyer.—Arnot.
main homiletics of verse 23.
A Touchstone of Character.
The painter uses the dark background of his picture to set off the bright foreground. Sunlight never looks so beautiful as when shining upon a black thunder-cloud; it is the power of contrast. Solomon in his character-painting is constantly making use of this power. He is ever setting the dark and the light side by side—making the foolish or wicked man a dark background upon which to portray the moral features of the truly wise. The fool looks more foolish, and the good man more wise, by the contrast.
I. That which is an object of mirth is a touchstone of character. The fool makes sport out of mischief, out of that which does harm to his fellow-creatures, and consequently involves them in misery. If we saw a man making merriment over the burning of his neighbour’s house, we should conclude that he was either a maniac or utterly without a heart. A man who realised the meaning of such a calamity, and had any sympathy within him, could but be grieved at the sight. But men find occasions of mirth in matters that are far more serious moment. The wise man tells us in chap. xiv. 9, that “fools make a mock at sin”—that great “mischief of the universe.” The saint is made sad by that in which the sinner finds an occasion of mirth. “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people” (Jer. ix. 1). “Verily, verily, I say unto you, that ye shall weep and lament; but the world shall rejoice” (John xvi. 20). But the fool not only makes sport at mischief, it is his sport to do mischief; the one leads to the other. The fool who thinks sin is a laughing matter will not hesitate to commit sin himself, or to do his brother the irreparable mischief of leading him in the path of sin and death.
II. Men cease to make light of sin in proportion as they have “understanding.” The text implies that a man who has any right comprehension of the end of life, the value of the soul, the reality of Divine and eternal things, will not, cannot, make a sport of mischief in any shape or degree, especially of the mischief of moral wrong. A baby might laugh at a blazing house, although its own mother might be enwrapped in the flames, but this would only be an evidence of his want of understanding. Nothing proclaims a man to be a fool so plainly as his mockery of sin. A man of wisdom has too just a sense of its terrible and ruinous consequence to feel anything but sad when he thinks of it. He knows what mischief it has worked, and is working in the universe, and his understanding of those things makes that which is the sport of the fool the subject of his most solemn thought.
outlines and suggestive comments.
The difference between the lost and the saved is, that to one it is but trifling to life; to the other it is the gravest “wisdom.”—Miller.
That man has arrived at an advanced stage of folly who takes as much pleasure in it as if it were an agreeable amusement. This, however, is to be expected in its natural course. Sinners at first feel much uneasiness from the operation of fear and shame, but they are hardened by the deceitfulness of sin, till at length they not only cast off all restraints, but become impudent in sin, and think it a manly action to cast away the cords of God, and to pour insult and abuse on their fellow-men. But it were safer far to sport with fire than with sin, which kindles a fire that will burn to the lowest hell. It may now be a sport to do mischief, but in the lake of fire and brimstone, it will be no sport to have done it.—Lawson.