Proverbs 10:15
The wealth of the rich man is his fortified city, but poverty is the ruin of the poor.
The wealth of the rich
The Hebrew word for "wealth" here is "hôn," which signifies not just material riches but also abundance and sufficiency. In ancient times, wealth was often seen as a sign of God's blessing and favor. The "rich" are those who have accumulated resources, and in the context of Proverbs, this often implies wisdom and diligence. Wealth, when used righteously, can provide security and stability, much like a fortified city that offers protection against external threats. This phrase suggests that wealth, when acquired and managed wisely, can serve as a defense against life's uncertainties.

is their fortified city
The imagery of a "fortified city" evokes a place of safety and refuge. In the ancient Near East, cities were often surrounded by walls to protect inhabitants from invaders. The Hebrew word "migdāl" refers to a tower or stronghold, emphasizing strength and security. For the rich, their resources act as a protective barrier, offering a sense of security and peace of mind. This metaphor highlights the practical benefits of wealth, suggesting that it can provide a buffer against the challenges and adversities of life.

but poverty
The Hebrew term "resh" denotes a state of need or lack. Poverty in the biblical context is often associated with vulnerability and exposure to hardship. It is not merely a lack of material goods but can also imply a lack of opportunity and support. The Bible frequently calls for compassion and justice towards the poor, recognizing their precarious position in society. This phrase sets up a stark contrast with the security of the rich, underscoring the challenges faced by those in poverty.

is the ruin of the poor
The word "ruin" is translated from the Hebrew "meḥittah," which conveys destruction or downfall. For the poor, lacking resources can lead to a cycle of hardship and despair. Without the means to protect themselves, they are more susceptible to the "ruin" that can come from economic, social, or personal crises. This part of the verse serves as a sobering reminder of the harsh realities faced by those without wealth, emphasizing the need for societal structures that support and uplift the impoverished.

Persons / Places / Events
1. Rich Man
Represents individuals who possess material wealth and resources. In the context of Proverbs, the rich man often symbolizes those who have the means to secure their lives and protect themselves from various adversities.

2. Poor
Refers to individuals lacking material wealth and resources. In biblical literature, the poor often symbolize vulnerability and dependence on others or on God for sustenance and protection.

3. Fortified City
A metaphor for security and protection. In ancient times, cities with strong walls and defenses were considered safe havens against enemies and disasters.

4. Poverty
Represents a state of lack and vulnerability. In the biblical context, poverty is often associated with hardship and the inability to protect oneself from life's challenges.
Teaching Points
The Illusion of Security in Wealth
Wealth can provide a sense of security, much like a fortified city. However, this security is often temporary and can lead to a false sense of self-reliance, neglecting the need for spiritual dependence on God.

The Reality of Poverty's Challenges
Poverty can lead to significant challenges and vulnerabilities. It is important for the Christian community to support and uplift those in need, reflecting God's heart for the poor.

Spiritual Wealth vs. Material Wealth
True security comes from spiritual wealth, which is found in a relationship with God. Material wealth can be fleeting, but spiritual riches are eternal.

The Call to Generosity
Believers are called to use their resources to help those in need, reflecting God's generosity and love. This is a practical way to live out one's faith and demonstrate the gospel.

Trust in God's Provision
Regardless of one's financial status, trust in God's provision is paramount. He is the ultimate provider and protector, and reliance on Him brings true peace and security.
Bible Study Questions
1. How does the metaphor of a "fortified city" help us understand the perceived security that wealth provides?

2. In what ways can poverty be a "ruin" for the poor, and how can the church respond to this reality?

3. How do other scriptures, such as James 2:5, challenge our understanding of wealth and poverty?

4. What are some practical ways we can demonstrate generosity and support for those in need within our communities?

5. How can we cultivate a deeper trust in God's provision, regardless of our financial circumstances?
Connections to Other Scriptures
Proverbs 18:11
This verse also speaks of the wealth of the rich as a strong city, emphasizing the perceived security that wealth provides.

Ecclesiastes 7:12
Discusses wisdom and money as forms of protection, highlighting the value of both in providing security.

James 2:5
Reminds believers that God has chosen the poor in the world to be rich in faith, offering a counter-perspective to the worldly view of wealth and poverty.
The Destruction of the PoorWesleyan S. S. MagazineProverbs 10:15
The Money PowerW. Arnot, D.D.Proverbs 10:15
The Service of Speech, EtcW. Clarkson Proverbs 10:8, 10, 11, 14, 18-21, 31, 32
A Sevenfold Strain of ExperienceE. Johnson Proverbs 10:15-21
People
Solomon
Places
Jerusalem
Topics
Destruction, Fortified, Fortress, Man's, Poor, Poverty, Property, Rich, Ruin, Strong, Town, Wealth
Dictionary of Bible Themes
Proverbs 10:15

     5316   fortress
     5447   poverty, causes
     5503   rich, the
     5569   suffering, hardship

Library
The Two-Fold Aspect of the Divine Working
'The way of the Lord is strength to the upright: but destruction shall be to the workers of iniquity.'--PROVERBS x. 29. You observe that the words 'shall be,' in the last clause, are a supplement. They are quite unnecessary, and in fact they rather hinder the sense. They destroy the completeness of the antithesis between the two halves of the verse. If you leave them out, and suppose that the 'way of the Lord' is what is spoken of in both clauses, you get a far deeper and fuller meaning. 'The way
Alexander Maclaren—Expositions of Holy Scripture

The Folly of Slander. Part 1.
"He that uttereth slander is a fool."--Prov. x. 18. General declamations against vice and sin are indeed excellently useful, as rousing men to consider and look about them: but they do often want effect, because they only raise confused apprehensions of things, and indeterminate propensions to action; which usually, before men thoroughly perceive or resolve what they should practise, do decay and vanish. As he that cries out "Fire!" doth stir up people, and inspireth them with a kind of hovering
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

The Folly of Slander. Part 2.
"He that uttereth slander is a fool."--Prov. x. 18. I have formerly in this place, discoursing upon this text, explained the nature of the sin here condemned, with its several kinds and ways of practising. II. I shall now proceed to declare the folly of it; and to make good by divers reasons the assertion of the wise man, that "He who uttereth slander is a fool." 1. Slandering is foolish, as sinful and wicked. All sin is foolish upon many accounts; as proceeding from ignorance, error, inconsiderateness,
Isaac Barrow—Sermons on Evil-Speaking, by Isaac Barrow

Sanctions of Moral Law, Natural and Governmental.
In the discussion of this subject, I shall show-- I. What constitute the sanctions of law. 1. The sanctions of law are the motives to obedience, the natural and the governmental consequences or results of obedience and of disobedience. 2. They are remuneratory, that is, they promise reward to obedience. 3. They are vindicatory, that is, they threaten the disobedient with punishment. 4. They are natural, that is, happiness is to some extent naturally connected with, and the necessary consequence of,
Charles Grandison Finney—Systematic Theology

The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root
John Bunyan—The Works of John Bunyan Volumes 1-3

Lii. Trust in God.
15th Sunday after Trinity. S. Matt. vi. 31. "Seek ye first the kingdom of God, and His righteousness." INTRODUCTION.--We read in ancient Roman history that a general named Aemilius Paulus was appointed to the Roman army in a time of war and great apprehension. He found in the army a sad condition of affairs, there were more officers than fighting men, and all these officers wanted to have their advice taken, and the war conducted in accordance with their several opinions. Then Aemilius Paulus
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Death and the Raising of Lazarus - the Question of Miracles and of this Miracle of Miracles - views of Negative Criticism on this History
From listening to the teaching of Christ, we turn once more to follow His working. It will be remembered, that the visit to Bethany divides the period from the Feast of the Dedication to the last Paschal week into two parts. It also forms the prelude and preparation for the awful events of the End. For, it was on that occasion that the members of the Sanhedrin formally resolved on His Death. It now only remained to settle and carry out the plans for giving effect to their purpose. This is one aspect
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Christian's Hope
Scripture references: 1 Timothy 1:1; Colossians 1:27; Psalm 130:5; 43:5; Proverbs 10:8; Acts 24:15; Psalm 71:5; Romans 5:1-5; 12:12; 15:4; 1 Corinthians 9:10; Galatians 5:5; Ephesians 1:18; Philippians 1:20; Colossians 1:5; 1 Thessalonians 1:3; 2:19; Titus 1:2; 2:13; 3:7; Psalm 31:24; 71:14,15. HOPE IN THE PRESENT LIFE That which a man ardently hopes for he strives to realize. If he desires fame, office or wealth he will seek to set forces in motion, here and now, which will bring him that which
Henry T. Sell—Studies in the Life of the Christian

Letter xxxi (A. D. 1132) to the Abbot of a Certain Monastery at York, from which the Prior had Departed, Taking Several Religious with Him.
To the Abbot of a Certain Monastery at York, from Which the Prior Had Departed, Taking Several Religious with Him. [50] 1. You write to me from beyond the sea to ask of me advice which I should have preferred that you had sought from some other. I am held between two difficulties, for if I do not reply to you, you may take my silence for a sign of contempt; but if I do reply I cannot avoid danger, since whatever I reply I must of necessity either give scandal to some one or give to some other a security
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Poor in Spirit are Enriched with a Kingdom
Theirs is the kingdom of heaven. Matthew 5:3 Here is high preferment for the saints. They shall be advanced to a kingdom. There are some who, aspiring after earthly greatness, talk of a temporal reign here, but then God's church on earth would not be militant but triumphant. But sure it is the saints shall reign in a glorious manner: Theirs is the Kingdom of Heaven.' A kingdom is held the acme and top of all worldly felicity, and this honour have all the saints'; so says our Saviour, Theirs is the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my
John Bunyan—The Works of John Bunyan Volumes 1-3

How the Simple and the Crafty are to be Admonished.
(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12).
Leo the Great—Writings of Leo the Great

Letter xv (Circa A. D. 1129) to Alvisus, Abbot of Anchin
To Alvisus, Abbot of Anchin He praises the fatherly gentleness of Alvisus towards Godwin. He excuses himself, and asks pardon for having admitted him. To Alvisus, Abbot of Anchin. [18] 1. May God render to you the same mercy which you have shown towards your holy son Godwin. I know that at the news of his death you showed yourself unmindful of old complaints, and remembering only your friendship for him, behaved with kindness, not resentment, and putting aside the character of judge, showed yourself
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they
Leo the Great—Writings of Leo the Great

"But Seek Ye First the Kingdom of God, and his Righteousness, and all These Things Shall be Added unto You. "
Matth. vi. 33.--"But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The perfection even of the most upright creature, speaks always some imperfection in comparison of God, who is most perfect. The heavens, the sun and moon, in respect of lower things here, how glorious do they appear, and without spot! But behold, they are not clean in God's sight! How far are the angels above us who dwell in clay! They appear to be a pure mass of light and
Hugh Binning—The Works of the Rev. Hugh Binning

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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