◄ Proverbs 10:28 ►
The hope of the righteous is joy, but the expectations of the wicked will perish.
Sermons
On Hopes and DisappointmentsHugh Blair,D.D.Proverbs 10:28
The Hope of the RighteousG. H. Morss.Proverbs 10:28
The Hope of the Righteous BestH. G. Salter.Proverbs 10:28
The Hopes of the Righteous, and of the WickedE. Dewhirst.Proverbs 10:28
The Service of Speech, EtcW. Clarkson Proverbs 10:8, 10, 11, 14, 18-21, 31, 32
Impression by TautologyE. Johnson Proverbs 10:27-32














Pulpit Commentary Homiletics
Impression By Tautology
Proverbs 10:27-32
E. Johnson
These verses contain mostly iterations of maxims already delivered (on ver. 27, see on Proverbs 3:2; Proverbs 9:11; on ver. 28, see on ver. 24; Proverbs 11:7). That religion is a protector to the man of good conscience, while overthrow awaits the ungodly, again brings out an often expressed thought with emphasis (ver. 30; see on ver. 25; Proverbs 3:21). Vers, 31, 32 again contrast the speech of the good and the wicked; the former like a sappy and fruitful tree, the latter destined to oblivion; the former appealing to the sense of beauty and grace, the latter shocking by its deformity.

I. THERE IS A SAMENESS IN GOD. He does not and cannot change. He is invariable substance, unalterable will and law.

II. THERE IS A SAMENESS IN NATURE. The heavens above us, with all their worlds, the great mountains and features of the landscape, the daily sights of sunrise and evening, form and colour. Abraham and Solomon looked upon essentially the same world with ourselves.

III. THERE IS A SAMENESS IN HUMAN NATURE - its passions, strength, and weakness. The same types of character appear and reappear in every age in relatively new forms. And it is proverbial that history repeats itself.

IV. THE ESSENTIAL RELATIONS OF MAN TO GOD MUST BE THE SAME IN EVERY AGE. Hence the teacher's deliverances must constantly recur to the same great points.

V. THAT WHICH VARIES IS THE TRIVIAL OR TRANSIENT ELEMENT; THAT WHICH DOES NOT VARY IS THE SUBLIME AND THE ETERNAL.

VI. EVERY TRUE TEACHER MAY THUS VARY THE FORM OF HIS INSTRUCTION AS MUCH AS HE WILL. Let him see to it that he works in unison with God and nature, experience, the conscience, and leaves a few great impressions firmly fixed in the mind. "Line upon line, precept upon precept, here a little and there a little." - J.

Biblical Illustrator
The hope of the righteous shall be gladness.
Proverbs 10:28
On hopes and disappointments
Hugh Blair,D.D.
I. WE ARE NOT TO EXPECT PERMANENCE IN OUR ACQUISITIONS. On the lot of some men Providence is pleased to bestow a longer continuance of prosperity than on that of others. But as the term of that continuance is hidden from us, all flattering and confident expectations are without foundation. Human life never stands still for any long time. It is by no means a fixed and steady object, like a mountain or rock. Nor is it a still, smooth stream with the same constant tenor. Amid such vicissitudes of time and life, who has any title to reckon upon the future? To faults all are subject, to troubles all are exposed. To look for entire exemption from faults or troubles is to court disappointment. We must not, however, sadden the present hour by dwelling on the thoughts of future disappointment. What is given us, let us cheerfully enjoy, and render thanks to Him who bestows it. Virtue, conjoined with prudence, may reasonably afford the prospect of good days to come.

II. WE ARE NOT TO EXPECT, FROM OUR INTERCOURSE WITH OTHERS, ALL THAT SATISFACTION WHICH WE FONDLY WISH. What the individual either enjoys or suffers by himself, exhibits only an imperfect view of his condition. In the present state of human affairs we are closely interwoven with one another. These associations open a field within which our wishes and expectations find an ample range. Among persons of all characters and descriptions many an expectation must perish, and many a disappointment be endured. All are jealous of the high pretensions of others. Hence the endless mortifications which the vain and self-conceited suffer. Hence the spleen and resentment which is so often breaking forth, disturbing the peace of society and involving it in crimes and miseries. Were expectations more moderate they would be more favourably received. Did we more rarely attempt to push ourselves into notice the world would more readily allow us, nay, sometimes assist us to come forward, in the closer connections which men form of intimate friendship and domestic life there is still more reason for due moderation in our expectations and hopes. For the nearer that men approach to each other, the more numerous the points of contact are in which they touch, the greater indeed will be the pleasure of perfect symphony and agreements of feelings; but, at the same time, if any harsh and repulsive sensations take place, the more grating and pungent will be the pain. From trifling misunderstandings, arising from the most frivolous causes, spring much of the misery of social and domestic life.

III. WE ARE NOT TO EXPECT CONSTANT GRATITUDE FROM THOSE WHOM WE HAVE MOST OBLIGED AND SERVED. Grateful sensations for favours received are very generally felt. When no strong passions counteract these sensations, grateful returns are generally intended, and often are actually made. But then our expectations of proper returns must be kept within moderate bounds. Many circumstances, it is to be remembered, tend to cool the grateful emotion. Time always deadens the memory of benefits. As benefits conferred are sometimes underrated by those who receive them, they are sometimes overvalued by those who confer them. On persons of light and careless minds no moral sentiment makes any deep impression. With the proud spirit, which claims everything as its due, gratitude is in a great measure incompatible. On the other hand —

IV. WHATEVER COURSE THE AFFAIRS OF THE WORLD TAKE, THE GOOD MAN MAY JUSTLY HOPE TO ENJOY PEACE OF MIND. To the sceptic and the profligate this will be held as a very inconsiderable object of expectation and hope. But surely the peace of an approving conscience is one of the chief ingredients of human happiness, if it be tempered with true humility, and regulated by Christian faith! He, whose study it is to preserve a conscience void of offence towards God and man, will have, in every state of fortune, a ground of hope which may justly be denominated gladness. He has always somewhat to rest upon for comfort.

V. A GOOD MAN HAS GROUND TO EXPECT THAT ANY EXTERNAL CONDITION INTO WHICH, IN THE COURSE OF HUMAN AFFAIRS, HE MAY PASS, SHALL, BY MEANS OF VIRTUE AND WISDOM, BE RENDERED, IF NOT PERFECTLY AGREEABLE, YET TOLERABLY EASY TO HIM. The inequality of real happiness is not to be measured by the inequality of outward estate. The wise and good man hopes to find, or make, his state tolerable to himself. In some corner of our lot there are always comforts that may be found. And the spirit of man will long sustain his infirmities.

VI. WE HAVE GROUND TO EXPECT, FROM THE ORDINARY COURSE OF HUMAN AFFAIRS, THAT IF WE PERSEVERE IN STUDYING TO DO OUR DUTY TOWARDS GOD AND MAN, WE SHALL MEET WITH THE ESTEEM, THE LOVE, AND CONFIDENCE OF THOSE WHO ARE AROUND US. In regard to moral qualifications the world is ready to do justice to character. No man is hurt by hearing his neighbour esteemed a worthy and honourable man. The basis of all lasting reputation is laid in moral worth. Great parts and endowments may sparkle for a while in the public eye. Candour and fairness never fail to attract esteem and trust. The world commonly judges soundly in the end. The good man is likely to possess many friends and well-wishers, and to have few enemies. This subject, in its treatment, has been limited to what the righteous man has to hope for in the ordinary course of the world. But it has to be added that there is a hope laid up for him in heaven. He knows that "in due season he shall reap if he faint not." For here, or yonder, his hope is perpetual gladness.

(Hugh Blair,D.D.)

The hope of the righteous
G. H. Morss.
The righteous here meant are those right with God.

I. ITS FOUNDATION IS GOOD: "The righteous is an everlasting foundation" (ver. 25), therefore not swept away, as too often the hopes of the wicked.

II. "THE RIGHTEOUS SHALL NEVER BE MOVED" (ver. 30). Confidence in this brings gladness to the Christian's heart.

III. NO REMOVAL BY DEATH FROM GOD. The character they bear is a security against death. "Righteousness delivereth from death" (ver. 2).

IV. THE FACT THAT THE RIGHTEOUS HAVE AN ALMIGHTY KEEPER AND PROVIDER MAKES THEIR HOPE ONE OF GLADNESS."The Lord will not suffer the soul of the righteous to famish" (ver. 3).

V. Thus we see "THE LABOUR OF THE RIGHTEOUS TENDETH TO LIFE" (ver. 16). Careful, thoughtful, systematic in whatever employment he chooses, he so works that the labour itself promotes life.

VI. Thus another reason why the hope of the righteous is gladness is the assurance: "THE DESIRE OF THE RIGHTEOUS SHALL BE GRANTED."

VII. Thus another reason for his gladness: "THE LIPS OF THE RIGHTEOUS FEED MANY" (ver. 21). The righteous man, being a student of the Word of God, and treasuring His precepts in the heart, is able to employ his lips in feeding many.

VIII. IN THE USE OF HIS LIPS TO BLESS OTHERS ANOTHER REASON IS FOUND FOR HIS GLADNESS: "The lips of the righteous know what is acceptable" (ver. 32) The right words are spoken to the helpfulness of others and to the glory of God.

IX. A final reason for the hope of the righteous bringing gladness is found IN THAT HIS RESOURCES ARE UNFAILING: "The mouth of the righteous man is a well of life" (ver. 11). He has in himself a living well, and a well as drawn from is life-giving. Such is the assurance of the Master: "The words that I speak unto you, they are spirit, and they are life" (John 6:63).

(G. H. Morss.)

The hope of the righteous best
H. G. Salter.
The expectation of the man who has his portion in this life is continually deteriorating; for every hour brings him nearer to the loss of all his treasures. But "the good hope through grace" is always approaching its realities, and therefore grows with the lapse of time more valuable and more lively. As it is spiritual in its quality, and heavenly in its object, it does not depend on outward things, and is not affected with the decays of nature. Like the Glastonbury thorn, it blossoms in the depth of winter. The hope of the one is a treasure out at interest which is continually augmenting; that of the other resembles stock, the capital of which has been continually invaded, until the last pound is ready to be consumed.

(H. G. Salter.)

The hopes of the righteous, and of the wicked
E. Dewhirst.
No subject is of so much importance to man as religion. On no subject is it so desirable that right views should be possessed. Yet in religion to what extremes of formalism and folly, absurdity and asceticism, men proceed. Multitudes identify religion with a tiresome routine of forms and ceremonies. And many build their hopes of heaven on the groundwork of austerities. In one direction we see men placing religion in little more than a name, regardless of all the duties and dispositions and devotions of which it consists. In another direction our attention is arrested by people who are so ascetic as to think it sinful to smile. The text contains a powerful corrective of all those false impressions of religion which moody and soured examples of it may have produced.

I. THE CHARACTER DEPICTED. The righteous. Not one who fulfils every requirement of God's law; nor one strictly honest in dealing with his fellow-men. If sinful man is to be righteous before his Maker, he must be so —

1. By Divine imputation.

2. By spiritual renovation.

3. By habitual practice. We demand a lustrous manifestation of probity as well as piety. Good works are as essential to salvation as a sound creed and a changed heart.

II. THE DIVINE POSSESSION OF THIS CHARACTER. We are justified in describing this hope as Divine, because —

1. It has a Divine Author.

2. A Divine foundation.

3. A Divine tendency.

III. THE BLESSED FRUIT OF THIS DIVINE POSSESSION. Gladness.

IV. THE AWFUL CONTRAST WHICH THE TEXT PRESENTS. A contrast in character, and in destiny.

(E. Dewhirst.)

People
Solomon
Places
Jerusalem
Topics
Ends, Evil-doer, Expectation, Gladness, Hope, Hopes, Joy, Joyful, Nothing, Nought, Perish, Perishes, Perisheth, Prospect, Righteous, Sorrow, Upright, Waiting, Wicked
Outline
1. Proverbs of Solomon: observations of moral virtues, and their contrary vices

Dictionary of Bible Themes
Proverbs 10:28

     5835   disappointment
     5864   futility
     8288   joy, of Israel
     9611   hope, nature of

Proverbs 10:28-32

     5481   proverb
     7150   righteous, the

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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