I. Because the one may come by inheritance, and the other must be the result of personal character. The man who is born to wealth deserves no credit for being rich—he may be destitute of all personal excellence—he may, indeed, be a morally bad man, and may neither possess nor deserve the goodwill of his fellow creatures. But if a man does possess the confidence and love of others it is because there is that belonging to him that wins men to trust in him and to love him—if he has a “good name” and deserves it he is in some respects a good man.
II. Wealth is often a transitory possession, but “loving favour” often outlives the present life. Many mere temporal gifts belong more truly to a man than his riches—his good looks or his handsome figure may long outlive his wealth, for they are more truly his. The uncertainty of riches is the subject of many a proverb, and therefore any possession which is more certain to last is better than they. A “good name”—the well-deserved reputation which is the result of loving our neighbour as ourself—is quite independent of the changes and chances of mortal life—it goes with a man to his grave, and embalms his memory long after he has passed away.
III. A good name belongs to a higher region of life than wealth. Even when wealth has been honestly earned, and is the reward of moral excellence, and even if its possession could be assured to its owner, a good name is a more precious gift. Much skill and industry are required to build up a fortune, but skill and industry are not qualities of so high an order as those which are needed to acquire the loving favour of our fellow-creatures. He who possesses the latter must be a more excellent man than the merely honest and skilful seeker after riches, and the possession is itself of a far more precious nature. The gold and the silver are of the earth, earthy, but love and trustful confidence are good things which belong to the soul, and which are in consequence far more truly satisfying to man’s higher nature. When one man possesses both these good things he is able to compare their power to bless, and none who has experimental knowledge of the worth of both would sacrifice his good name to retain his riches. They must bring him much outward deference, but he knows full well that this would cease if he became a poor man—that there are many who love not the man but only his money. But if he is so blest as to have won men’s hearts he is fully assured that adversity will not deprive him of this good gift. To possess a “good name” is to be rich with the riches which constitute the most precious wealth of God. He is rich in material riches, for “all the beasts of the forest are his and the cattle upon a thousand hills,” yea, “the world and the fulness thereof” (Psa. l. 10, 12). But this wealth is inferior to the mental power which produced it. God is great in intellectual wealth. “With whom took He counsel, and who instructed Him and taught Him in the path of judgment, and taught Him knowledge, and showed to Him the way of understanding?” (Isa. xl. 14). But His real wealth is His name—that name which He proclaimed to Moses—“The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth” (Exod. xxxiv. 5, 6), which makes Him the object of the reverential love of all the good in the universe. And so it is with His creatures—in proportion as they have those spiritual characteristics which are possessed in perfection only by God Himself, their reputation for mercy, and goodness, and truth becomes their most precious and prized possession.
outlines and suggestive comments.
We are not good judges of value in the public markets of life. We make grievous mistakes, both in choosing and refusing. We often throw away the pearl and carefully keep the shell. Besides the great disparity in value between the things of heaven and earth, some even of these earthly things are of greater worth than others. The valuables in both ends of the balance belong to time, and yet there is room for choice between them. There is the greater and the less where neither is the greatest. A trader at his counter has a certain set of weights which he uses every day and all day, and for all sorts of commodities. Whatever may be in the one scale, the same invariable leaden weight is always in the other. This lump of metal is his standard, and all things are tried by it. Riches practically serve nearly the same purpose in the markets of human life. . . . This is a mistake. Many things are better than gold, and one of these is a good name. A good conscience indeed is better than both, and must be kept at all hazards; but in cases where matters from a higher region do not come into competition, reputation should rank higher than riches in the practical estimation of men. . . . The shadows are not the picture, but the picture is a naked ungainly thing without them. Thus the atmosphere of a good name imparts to real worth additional body and breadth. As a substitute for a good conscience a good name is a secret torment at the time, and in the end a cheat, but as a graceful outer garment with which a good conscience is clothed it should be highly valued and carefully preserved by the children of the kingdom.—Arnot.
One is more valuable than the other as a means of usefulness. Riches, in themselves, can only enable a man to promote the temporal comfort and well-being of those around him. But character gives him weight of influence in matters of higher moment,—in all descriptions of salutary advice and direction,—in kingly instruction and consolation,—in counsel for eternity. It not only fits its possessor for such employments, but it imparts energy and effect to whatever he says and does. His character carries a recommendation with it,—gives authority and force to every lesson and every admonition; and affords, by the confidence it inspires, many opportunities and means of doing good, which, without it, could not be enjoyed. Riches, again, bring with them many temptations to sinful and worldly indulgences, such as are injurious to the possessor himself and to his family—both temporally and spiritually. Character, on the contrary, acts as a salutary restraint,—keeping a man back from many improprieties and follies, and even outward sins, by which it would be impaired and forfeited. And this restraint is felt, and properly felt, not for his own sake merely, but for the sake of all those objects with which his name stands associated; and especially from a regard to usefulness in connection with the truth, and cause, and church of Christ.—Wardlaw.
main homiletics of verse 2.
Levelling Down and Levelling Up.
I. The rich and the poor have much in common. They have, in fact, everything in common which is independent of silver and gold. At first sight this seems to include almost everything worth having, and it does include the best and most lasting good, and often much beside. We rejoice in the thought that many a poor man has as large a share of God’s blessed air and sunshine as his richer neighbour—that his bodily frame is as healthful and his house as full as love. But alas! we cannot forget that poverty in many cases shuts out men and women from the gladdening and healthful influences of pure air and sunlight, and consequently shuts them up to bodily disease, and tends to produce moral unhealthfulness. As civilisation advances, and countries become more populous, the gulf between poverty and wealth in this respect seems to widen, and when we consider how many advantages, not only material but intellectual and moral, the very moderately rich possess over the very poor, we do not find so much in common between them as appears upon a slight view of the case. It is indeed true that all the blessings of life that money cannot buy are as much within the reach of the poor as of the rich; but how many good things—not only for the body, but also for the mind and heart—are not to be gotten without gold and silver. There is, however, one platform upon which they all meet, even in this life—one levelling force which brings them into an absolute equality. In the plan of redemption through Jesus Christ, and in all the blessed effects which flow from it, the rich man has no advantage over the poor man—the brother of low degree is shut out from nothing that his rich brother enjoys. In this sense, as in many others, we may use the prophet’s words: “every valley shall be exalted, and every mountain and hill made low” (Isa. xl. 4). It does this: 1. By declaring their common and universal sinfulness. Disease of body is a levelling power—fever makes no distinction between king and subject—between master and servant; while they are under its dominion the one has no immunity from the weakness and pain of the other. So the Gospel plan declares concerning sin what experience testifies—that “there is no difference,” that “all have sinned” (Rom. iii. 22–23), and that its debasing and destroying power is alike in prince and peasant. 2. By offering the same conditions of redemption to all. A physician, when he visits his patients with the intention of doing his best to heal them, does not prescribe one kind of treatment to the rich and another to the poor. The conditions of recovery are not regulated by their rank, but by their disease. So with the Gospel Remedy for the sickness of the soul. It is the same for every man. The strait road is not made wider for the man with money bags, the gate is opened as wide for the pauper as for the emperor. 3. By providing the same inheritance for all who accept the conditions. Every man who accepts the way of salvation has an equal right to claim God as his Father—has an equal liberty of access to Him (Ephes. iii. 12), at all times—is sealed with the same Spirit of promise, and his the same hope of blessedness beyond the grave. To each and to all it is said, “All are yours, and ye are Christ’s” (1 Cor. iii. 22–23).
II. To God must be referred the lot to which each man is born. He, as the Creator, calls each man into being, and determines the sphere in which he finds himself when he awakens to consciousness and to a sense of responsibility. Man, as a free agent, has much to do with determining his lot in life when he arrives at mature years, but the circumstances surrounding his birth and earlier years, and the mental gifts with which he is endowed, have much also to do with it, and these are determined for him by God. So that He is not only the Maker of the man’s personality, but largely also of his position in the world.