Man’s True Measure

Verse 11 suggests that wealth appeals to pride and inflates the ego of the rich to a false sense of their wisdom; but the poor that have understanding are able to discover their true state, Pro 18:17; Pro 25:27. A prudent course for all is to seek the evaluation of the LORD in the spirit of Psa 139:23-24.

Fuente: Garner-Howes Baptist Commentary

CRITICAL NOTES.

Pro. 28:12. Hidden. Or sought for. Delitzsch understands this to mean plundered, or subjected to espionage.

MAIN HOMILETICS OF Pro. 28:11

WISDOM IN WEALTH AND POVERTY

I. Riches tend to produce self-deception. The power of riches to give external position and influence is almost unlimited. Wealth can bring its owners into the palaces of princes, and place them on an equal footing with men of talent and rank. It can surround a man with servants who will obey his nod, and with friends who will flatter him to his hearts content. By means of riches a man can make his name famous in both hemispheres while he lives, and cause it to be remembered after he is dead. It is not therefore surprising that many men who possess this potent means of influence should be so dazzled by it as to be unable to see themselves apart from it, and should credit themselves with being more than ordinary men, while the only difference is that they have more. A rich man is always in danger of mistaking his wealth, which is but an appendage to his personality, for the wealth of wisdom, which is a part of oneself, and so of being the subject of the worst of all deception, viz., self-deception.

II. But the possessor of riches does not often deceive other people as to his real worth. Men around him may flatter him and treat him as if they thought him very wise and clever, but they are often despising him all the time, and oftentimes there are those about him who, although they are beneath him in rank and wealth, are far above him in sagacity and penetration, and can read his character and motives far better than he can himself. Wealth can do much for a man, but it cannot purchase for him the respect and esteem of even the poor man who hath understanding, and poverty has many drawbacks, but it is free from this oneit does not minister to human vanity.

III. A poor man who has moral and mental wealth is a greater blessing to the world than even a rich man who is wise and good. He can show the world that there are some things better than wealth, and that these better things are in no sense connected with it or dependent upon it. He can convince men that gold is but a shadow and that riches of heart and mind are the substance, and he can demonstrate how much more lasting and satisfying is the influence gained by wisdom than that which is born of wealth.

OUTLINES AND SUGGESTIVE COMMENTS

The phrase, searcheth him out, may be variously understood. He discerns his true character. He sees that wisdom and wealth do not always go together; that a full purse is quite compatible with an empty head. He sees, too, that a mans wisdom is not to be estimated by his opinion of himself. He sees shallowness where the man himself fancies depth, and folly in what elates him with a vain consciousness of his own wisdom. He sees abundant reason for not making the rich man his oracle, or setting him up as his idol, or making his example the pattern for his imitation, merely for the number of his acres, or for the gold and silver in his coffers. He sees how prone men in general are to allow weight to counsel in proportion to the wealth of the counsellor. But the understanding which God has given him shows him the absurdity of this. He searches out the fallacy, and detects and exposes the imprudence and folly of sentiments and proposals, that are propounded and recommended by the wealthiest of the wealthy. And still further, taking understanding in its higher sense, as it is used in this Book, as including a mind divinely enlightened and under the influence of the fear of God and all the principles of true religion:the poor man who has this, sees and knows that a little with the fear of the Lord is better than the riches of many wicked;that a good understanding have all they who do his commandments;that no folly can be more palpable and flagrant than the folly of trusting in uncertain riches,setting the eyes upon that which is not, and neglecting provision for the soul and for eternity,forfeiting the unsearchable riches provided by the mercy of God for sinners,all the blessings, unspeakably precious, summed up in life everlasting;spurning away the counsel that would put these in possession;greedily coveting the treasures of the world that perish in the using, and rejecting the Divine offer of the treasures of immortality. The poor man who hath understandingI can hardly say searches out the folly of this,he discerns it by a kind of spiritual intuition.Wardlaw.

The thought in Pro. 28:12 is the same as in chap. Pro. 11:10. See Homiletics on page 206.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(11) The rich man is wise in his own conceit.For the blinding effect of wealth comp. Rev. 3:17.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

11. Rich conceit Riches sometimes gives a man an overweening opinion of his own wisdom. A man of intelligence, though poor, easily sees through him, and can easily expose his pretensions.

Fuente: Whedon’s Commentary on the Old and New Testaments

DISCOURSE: 816
ADVANTAGES OF THE RICH AND OF THE POOR COMPARED

Pro 28:11. The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.

PROVERBS are, for the most part, very obscure: they are intended to convey an abundance of instruction in a small space: and the truths contained in them are almost always such as escape the observation of unthinking men, and such as militate against their most received opinions. That the rich have greatly the advantage of the poor in reference to knowledge in general, must be confessed: for they have leisure, which the poor cannot command; and instruction, which the poor cannot obtain. Hence it is generally supposed that the rich have the same advantage in reference to divine knowledge. But this is by no means true. On the contrary, the poor have, in reference to divine knowledge, the advantage of them. And this is what Solomon affirms, in the words before us: The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.
In support of Solomons assertion, I will shew,

I.

That the poor have really the advantage of the rich in reference to divine knowledge

Elihu, intending to criminate Job, observed, Great men are not always wise [Note: Job 32:9.]. And if this be true in relation to the affairs of this world, much more is it so in reference to the concerns of eternity Nor indeed are the poor always wise in this respect: yet have they, on the whole, the advantage of the rich.

1.

They had the advantage in the days of old

[Look at those who received the testimony of our blessed Lord. It was said with a kind of triumph, Have any of the rulers and of the Pharisees believed on him [Note: Joh 7:48.]? Whereas we are told, on the other hand, that the common people heard him gladly [Note: Mar 12:37.]. And such was also the experience of the Apostles: it was chiefly amongst the poor that their ministry was attended with success; as St. Paul observes: Ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence [Note: 1Co 1:26-29.].]

2.

They have also the advantage at this day

[It was to be one mark of the Messiahs advent, that to the poor the Gospel should be preached [Note: Mat 11:5.]. By them, too, was the Gospel to be received, whilst by the rich it should be rejected and despised. Nor did our blessed Lord merely affirm this, but he accounted it a fit subject of praise and thanksgiving: I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes [Note: Mat 11:25-26.]! And now look around, and see if it be not thus at this day. Who are they that value the Gospel? Who are they that attend it, wherever it is preached with effect? Some, indeed, there are of the wise and rich; but very few in comparison; so few, that if a man of wealth and learning shew a decided love to the Gospel, he is regarded almost as a phenomenon; and that, too, no less by the Church than by the world itself. The great mass of religious people are of the poorer class; so that at this day, no less than in the apostolic age, when that appeal of the Apostle James is made to us, Hearken, my beloved brethren, hath not God chosen the poor of this world to be rich in faith, and heirs of the kingdom which he has promised to them that love him [Note: Jam 2:5.]? there is but one answer that can be given to it: we must say, It is even so; it is from among the poor, and not from amongst the rich, that God has formed his Church: it is of unhewn stones that his altar is made [Note: Exo 20:25.]; and of these very stones that he has raised up children to Abraham [Note: Mat 3:9.].]

Seeing, then, that what we have asserted is an unquestionable fact, let us,

II.

Account for it

We might be satisfied with referring it, as our blessed Lord does, to the sovereign will of God: Even so, Father, for so it seemed good in thy sight [Note: Mat 11:26.], should be quite sufficient for us. But we may trace the fact to natural causes. The rich, from the very circumstance of their elevation in society, are under considerable disadvantages, beyond what are experienced by the poor:

1.

They are more blinded by prejudice

[Into the minds of the higher orders of society prejudices are instilled from their earliest infancy. Religious people are kept at a distance from them; religious books are taken out of their hands; and religious sentiments are branded with every epithet that can render them odious. For one word that would lead them to God, a hundred are spoken to draw them from him. Let them betray a love to earthly things, and no one will offer a sentiment to turn them from such an evil way: but let them betray a decided love to heavenly things, and multitudes will exert themselves in every possible way to divert them from so dangerous a path. Hence their prejudices are all on the side of evil and of the world. And how great the effect of prejudice is, may be seen in the adherents both of Judaism and Popery. One would imagine that the superstitions both of the one and of the other must give way before the light of the New Testament: but prejudice, as has been said, has neither eyes nor ears. Truth has no force, and argument no power, when set before one whose mind is pre-occupied with statements of an adverse nature. The Apostle says of the Jews, that to this day a veil is upon their hearts: so that, when Moses is read to them, they cannot see the true scope of his instructions [Note: 2Co 3:14-15.]. And precisely thus it is also with the rich, when the Gospel is preached to them: Their eyes are blinded; and they cannot discern the truth of those things which are proposed to their consideration [Note: 2Co 4:4]. But the poor are, comparatively, but little subjected to this influence. People take not so much pains to prejudice their minds; and they are left more to think and act for themselves. Hence, when truth is proposed to them, they are more open to conviction, and more easily brought under its power. And this is one reason why even the publicans and harlots enter into the kingdom before the Scribes and Pharisees.]

2.

They are more enslaved by custom

[The rich, amidst all their boasted liberty, are the veriest bond-slaves that the world contains. If negroes are afraid of the scourge of their masters, so are the rich afraid lest they should be subjected to the lash of censure amongst their equals. Let an opportunity of spiritual instruction be afforded them, they would be afraid to avail themselves of it, if it were offered at a place not frequented by the rich, or by a person not approved amongst them. Even though in their hearts they would be glad to hear the instruction, they dare not go over the line prescribed by custom and fashion, lest they should bring upon themselves some reproach. They would be ashamed to be found reading the Bible; and would be in perfect horrors if they were discovered weeping for their sins. True, a rich Papist would not blush at being known to follow the superstitious usages of his Church, because other rich persons both approve and follow the same superstitions: but a rich Protestant would not dare to spend a day in fasting and prayer, because the rich of his own community pour contempt on piety, and on the means by which piety is advanced in the soul. But the poor are more free to follow the dictates of their conscience: and when they have a spiritual understanding, they will follow them: they will not be content to continue in the broad road, because the many walk there; or to desert the narrow path, because there be but few who find it [Note: Mat 7:13-14.]: they are more independent of the opinions of the world; and are prepared to say with Joshua, Let others think or act as they please, I will serve the Lord [Note: Jos 24:15.].]

3.

They are more deluded by conceit

[The rich, on account of their wealth and influence, have great deference paid to their opinions. The flattery which they receive is extremely grateful to them; and they soon begin to think that they are indeed as wise as fawning sycophants represent them to be. Hence they become very confident in their own opinions, and can ill brook contradiction upon any subject. They suppose, too, that they are as competent to judge of religion as of any other subject; and will lay down the law upon the subject of divine truth as confidently as if they had the wisdom of Daniel or St. Paul. But the poor man, that has been taught of God, sees at once how ignorant these persons are on those subjects on which they presume to dogmatize with such unblushing confidence. The rich conceited man will tell us how erroneous it is to represent our fallen nature as so depraved; and what a licentious doctrine that of salvation by faith alone is; and that a life of entire devotedness to God is no better than wild fanaticism or puritanical hypocrisy. But the poor man, that hath understanding, searcheth him out: he has within himself the evidence of those truths which the conceited man decries. St. John says, He that believeth on the Son of God hath the witness in himself [Note: 1Jn 5:10.]: and this internal evidence is more to him than all the assertions which conceit can dictate or arrogance maintain. He knows his own depravity: he feels his need of a Saviour: he tastes the sweetness of pure and undefiled religion; and from God he inherits a blessing [Note: Mat 5:3.], whilst the rich contemner of his faith receives nothing but woes at the hand of his offended God [Note: Isa 5:21.].]

Improvement
1.

Envy not those who are rich in this world

[Truly they are encompassed with snares, and exposed to great dangers. The advantages which they possess are very trivial: (what has the richest man beyond food and raiment, which the poor possess as well as they?) but their disadvantages are very great; so great, that it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven. Remarkable, in this view, is that advice of Solomon; Labour not to be rich: cease from thine own wisdom [Note: Pro 23:4.]. The errors here pointed at are almost inseparable from each other; and every one that is truly wise will be on his guard against them both.]

2.

Seek to be rich towards God

[That is true wisdom: and the more you possess of spiritual riches, the more truly humble will you be before God. Indeed, a poor pious man is, in Gods estimation, as high a character as exists on earth. When Gods only-begotten Son became incarnate, this was the character he assumed. Seek to be conformed to him, and you need not desire any thing beyond. Nothing is of any value without piety; nor can any thing add to piety, when it fully occupies the soul [Note: Php 3:7-8.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Pro 28:11 The rich man [is] wise in his own conceit; but the poor that hath understanding searcheth him out.

Ver. 11. The rich man is wise in his own conceit. ] He sacrificeth to himself, as Sejanus did; a to his “drag and net,” Hab 1:16 as the Babylonians did; he thanks his wit for his wealth, and takes upon him as if there were none such. 1Ti 6:17 See Trapp on “ 1Ti 6:17 “ Like Isis her ass, that had gone so oft to the temple of that goddess, that at length she thought herself worshipful. Every grain of riches hath a vermin of pride and self-conceit in it, and a very small wind will blow up a bubble.

But the poor that hath understanding. ] That is, Well versed in the bigger volume of God’s word, and in the lesser volume of his own heart – which is better to him than any expositor, for the right understanding of the Scriptures; this poor wise man searcheth him out, finds the rich man’s folly, and if need be tells him of it, giving him a right character of himself. Sed divitibus fere ideo talis amicus deest, quia nihil deest.

a Seianus sibi sacrificabat. – Dio.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)