Proverbs 8:18

Pro 8:18 Riches and honour [are] with me; [yea], durable riches and righteousness.

Ver. 18. Riches and honour are with me.] I come not unaccompanied, but bring with me that which is well worth having. The muses, though Jupiter’s daughters, and well deserving, yet are said to have had no suitors, because they had no portions. Our Henry VIII, when he died, gave his two daughters, Mary and Elizabeth, but ten thousand pounds apiece. {a} But this lady is largely endowed, and yet - such is men’s dulness - she is put to solicit suitors, by setting forth her great wealth. {See Trapp on "Mat 6:33"}

{a} England’s Elisabeth.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_8:18

Riches and honour are with Me; yea, durable riches and righteousness.

On gaining and using riches

Whatever is true and substantial happiness even in this life has a necessary dependence upon morality and religion. Wealth and riches are but heavy encumbrances and unprofitable lumber if they are not made use of to reward the good, to excite the diligent, and to relieve the oppressed. But that religion should be the path that leads to wealth and substance, and that to be good is the way to become rich, seems to be a paradox contrary to the sentiments of mankind. Piety may indeed comfort us in our wants, and support us in our affictions; but that it should be the best factor to gain them and store them up is an assertion so opposite to the persuasion of men that it seems like the wild affirmation of one who would defend a novelty.

I. Piety is the most effectual means to obtain riches.

1. Riches are the gift of God, not the goods of fortune. If there is a wise and provident Governor of the world, the success of all human enterprises depends upon His disposition of things. If the men of virtue and piety are the favourites of the Almighty, they may expect bounties as the signs of His love; if they be His faithful servants, as rewards of their fidelity.

2. See what piety is, examine it in itself and in its consequences, and we shall find it to be naturally productive of riches and plenty. Piety is the habitual practice of moral and Divine virtues, each one of which has a tendency to enrich its followers, e.g., industry, temperance, humility, brotherly love, liberality, and charity.

3. Credit and reputation in the world have a very great dependence upon honesty and an upright life, and they are things absolutely necessary for the promotion of our health and worldly interest. The only solid foundation of a good name is piety and virtue.

4. Piety and virtue direct to the use of those methods which are honest and lawful. The most honest means are always the sweetest.

II. The securing of riches or making them durable. This may be considered in a double respect--

1. In relation to ourselves.

2. In relation to posterity. Whatever is got by means that are repugnant to piety is not to be kept, but must be parted with. All vices have a natural tendency to impoverish mankind. It is well to note that the efficacy of piety is not bounded here; it reaches beyond the grave, and entails its blessings on future generations. The generation of the faithful shall be blessed. (William Hayley, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Signifying that he chiefly meaneth the spiritual treasures and heavenly riches.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

durable riches . . . righteousness--Such are the "riches," enduring sources of happiness in moral possessions (compare Pro 3:16).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. Riches and honour are with me] Often the wise, prudent, and discreet man arrives literally to riches and honour; but this is not always the case. But there are other riches of which he never fails; and these seem to be what Solomon has particularly in view, durable riches and righteousness; the treasure deposited by God in earthen vessels.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) Riches and honour are with me.—“If this passage is taken in a material sense, Psa_112:3 and the promises in the Pentateuch of wealth as the reward of obedience might be compared with it. But doubtless the “true riches” (Luk_16:11) are here alluded to, the consciousness of possessing God’s honour and favour, called in Eph_3:8 the “unsearchable riches of Christ.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. durable] Or, ancient, R.V. marg. The word, of which the root meaning is to grow old, in the sense of continuance, may look backward to what has already grown old and is ancient, or forward to what is abiding, and therefore will grow old. The rendering durable has the advantage of combining both these references.

Dean Plumptre adopts the latter view: “The special idea conveyed is that of a treasure piled up for many years, ancient wealth. Comp. the Greek maxim, ἀρχαιοπλούτων δεσποτῶν πολλὴ χάρις, Aesch. Agam. 1043.”

and righteousness] A double contrast is implied: (1) Wisdom bestows temporal wealth and prosperity, which because it is procured by righteousness (comp. Pro_8:20-21) is durable, unlike “the wealth of the sinner” (“the unrighteous mammon,” Luk_16:9), which passes to another (Pro_11:22). And (2) instead of “that which is not,” “the riches which certainly make themselves wings, like an eagle that flieth towards heaven” (Pro_23:5), Wisdom bestows “the true riches” (Luk_16:11), the wealth which is “our own” (ib. Pro_8:12), inseparable from us and a partaker of our immortality.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Riches and honour are with me,.... By "riches" are meant not the riches of Christ's person, the perfections of his nature, his works, and his vast empire over all creatures, and the revenues arising from thence, which though durable, yet not communicable; not temporal riches, which, though with him, and at his dispose, yet these, at least a large share of them, and in common, is not given to his people, nor are they durable; but the riches of grace, redeeming, justifying, pardoning, and sanctifying grace, are intended, and the riches of glory in another world: and so "honour" designs not that which he has as a divine Person, or as Mediator, which is incommunicable; much less temporal honour, for though this is with him and from him, as appears Pro 8:15; yet it is not usually given to his followers, who are not the great and noble, but generally reckoned the offscouring of all things; nor is such honour durable; but the honour he gives his people lies in their being espoused to him, in being the sons of God through him, in being made by him kings and priests unto God, and in reigning with him here and for ever;

yea, durable riches and righteousness; which last some understand as another adjunct and epithet of riches, and represent them in opposition to mammon of unrighteousness, or to riches either ill-gotten or ill-managed; and expresses another property of Christ's riches of grace and glory, as being what are come by in a way of righteousness into his hands, and are distributed faithfully by him; though rather it respects a distinct thing which is with Christ, and in his hands to give, even his justifying righteousness, consisting of his active and passive obedience, which he has wrought out, is in him, and given by him to his people; and is what is called the righteousness of God and of faith; which secures from condemnation and entitles to eternal life; and is an everlasting one, as durable as his riches are, which are his fulness that ever continues with him: pardon is "simul" and "semel" (g), and for ever; sanctifying grace, as faith, hope, and love, always abide; and about the riches of glory there can be no doubt of the permanency of them; and the same may be said of honour both here and hereafter.

(g) "At once" and "once for all".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Durable riches - i. e., Treasure piled up for many years; ancient wealth.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Glorious. Literally, "proud." (Haydock) --- But here it only means great, Isaias ix 15., and lxi. 6. Riches too commonly nourish pride, and it is very rare to see them joined with justice. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Which he mentions here, either,

1. As the best and surest way to get and to keep riches; for estates unjustly gotten quickly vanish, as is manifest both from Scripture and from common observation. Or,

2. To signify that this wisdom gives both worldly and spiritual or heavenly blessings together to its followers, whereas God gives riches alone to ungodly men, and they are to expect no other portion.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. As a motive to such loving and seeking, she assures them that those things which men desire most are in her keeping, and she bestows them upon her votaries.

Durable riches — הון עתק, (hon ‘hathek,) antique or transmitted wealth, that which passes down from generation to generation of those who love her; honours, dignities, possessions, descending to children and children’s children. “Increasing riches.” — Zockler. Ill-gotten gains are seldom thus transmitted; but these are durable, because, says Patrick, “they are not gotten either by oppression or niggardice;” for I teach men to do justly, and to love mercy.

And righteousness — צדקה. Some think the word means here the fruits of righteousness — prosperity. It sometimes has this sense. We may suggest virtue, that is, this wealth, obtained in accordance with the principles of divine wisdom, shall descend to posterity accompanied by virtue or piety. Inherited wealth is generally a corrupter of virtue and a curse. The lovers of wisdom have the promise that it shall not be so with theirs.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Riches and honour are with me. (see Pro_3:16) Wisdom has these things in her possession to bestow on whom she will, as God gave them to Solomon in reward of his petition for wisdom. (1Ki_3:13) Durable riches and righteousness. Things often regarded as incompatible. Durable, qte (athek), occurs only here, (but see Isa_23:18) and means "old," "venerable," "long accumulated;" hence firm and lasting. Righteousness is the last reward that Wisdom bestows, without which, indeed, all material blessings would be nothing worth. Wealth obtained in a right way, and rightly used, is durable and stable. This was especially true under a temporal dispensation. We Christians, however, look not for reward in uncertain riches, but in God"s favour here and happiness in another world. The Septuagint, "Possession of many things, and righteousness." What is denoted by "righteousness" is further explained in the following verses, 19-21.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What a treasure do early seekers find! This fading world is too poor a portion. (Psa 17:14-15 .) Theirs are durable riches of eternity (Mat 6:19-20 . Luk 10:42 . Rev 3:18 ); the honour of "reigning" as kings "in life" (Rom 5:17 ; Rom 8:17 . Rev 1:6 ); a righteousness, in which they are accepted with God, and conformed to his image. (Rom 3:22 ; Rom 13:14 . Eph 4:24 .) Is not this fruit and revenue better than choice silver? (Pro 8:10-11 ; Pro 3:14-15 . Ecc 7:12 .) And then, when our way is shut up, how valuable is Wisdom’s counsel! (Pro 3:6 ; Pro 4:11-12 ; Pro 6:22 . Isa 48:17 ; Isa 49:10 ) so carefully leading in the midst of the paths; ’at a distance from the extreme’†1 on either side of the narrow way. The sober-minded Christian is equally remote from formal service and enthusiastic delusion. His apprehensions of truth are alike distinguished from the dryness of system, and from lose unconnected principles. The intelligent and spiritually-minded Churchman is alike separate from exclusiveness or idolatry on the one side, and from indiscriminate Christianity on the other. He values highly his Scriptural ordinances; yet he neither mistakes them for the substance of the gospel, nor does he substitute self-willed effervescence in their room. This is the Via Media — Christian unity, consistency, and fruitfulness. Here also is substance — things that have a being, in contrast with "things that have not" (Pro 23:5 . Psa 39:6 . 1Co 7:31 ); solid realities (Isa 29:8, contrasted with Isa 55:2 ); "faith substantiating things hoped for." (Heb 11:1 .) Sin pardoned: the Father smiling acceptance; the Comforter witnessing our peace; a new molding of our mind and spirit. Here is no yawning vacuum, but a grand object to give interest to life, to fill up every vacancy in the heart — ’perfect happiness’†2 All that we could add from the world would only make us poorer, by diminishing that enjoyment of God, for the loss of which there is no compensation. There is one point — only one — in the universe, where we can look up, and cry with the saintly Martyn — ’With thee there is no disappointment.’†3

Now contrast the portion in this life — of the men of this world. Mark how the word of God pictures it — a fashion (1Co 7:31 ) — a dream (Psa 73:20 ) — a nonentity (Pro 23:5 . Amo 6:13 ) — a lie. (Jon 2:8 .) Thus men are spread over the world, "feeding upon ashes, a deceived heart turning them aside." (Isa 44:20 .) The inlet of their misery is, that they walk in a vain shadow, and "therefore they are disquieted in vain." The child of God finds substance in "returning to his" true "rest. Now Lord, what wait I for? my hope is in thee." (Psa 39:6-7 .)

But how does he come to his portion? Has he any part in deserving it? Far from it. Free grace, not free will, is the procuring cause. It is an inheritance, now indeed "obtained," while "the earnest" is in hand (Eph 1:11 ); but to be fully enjoyed at the great consummation-day. Then, indeed, what here he promises will he fully make good. His joyous welcome "to them on his right hand" will indeed be causing them that love him to inherit substance (Heb 10:34 ) — eternal, unfading. (Mat 25:34 .) Even now from his royal bounty does he fill their treasures. But what will be the burst of joy at that day — what the unbounded delight throughout eternity, when, endowing them with such a royal — yea — Divine bounty, the glorious Giver shall proclaim — I will fill their treasures! (1Pe 1:4-5 .) And the countless throng of the redeemed shall unite in the testimony — One Christ hath abundantly filled us all!

Footnotes:

†1 Scott. Pro 4:25-27 . See Bunyan’s fine description of the middle path.

†2 Cartwright.

†3 Journals, vol. ii. 130.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.