“The rich and poor meet together: the LORD is the maker of them all.”
When we think of the universe, we are immediately struck not only with the number of creatures in it, but the variety. If we enter heaven, instead of sameness we find “thrones and dominions, principalities and powers,” angels and archangels. “There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory.” “All flesh is not the same flesh; but there is one kind of flesh of men, another of beasts, another of fishes, and another of birds.” What an amazing diversity is there in the human species! No two persons are so perfectly alike in voice, form, and feature, as to be undistinguishable by close and accurate comparison. And yet all these constitute one and the same kind of beings; and the accordances among them are far superior in number and importance to their inequalities. Solomon remarks this, and says, “The rich and the poor meet together.”
He mentions “the rich and the poor,” not exclusively, for there are many other human distinctions, but specifically. He specifies these two reasons. First, because “the rich and the poor” are the most common and general division of mankind. They are everywhere to be found, and comprehend many more than any other discrimination. Secondly, because they are also the most influential division. What is there the multitude dread so much as penury, or desire so much as affluence? How many are there who would rather be wicked than poor, or rich than pious. How much cleverer and handsomer, and even younger, is a woman with a fortune than without one. How much more is a man listened to, whatever folly drivels from his lips, if he has a large income. How do the revolted tribes of Israel worship the golden calves. But “the rich and the poor meet together;” and if it be asked, how, and where? we answer,
In their original. Hence Solomon adds, “The LORD is the maker of them all.” We are the clay, and he is the potter, and we are all the work of his hands. When Job speaks of his man-servant, he therefore asks, “Did not he that made me in the womb make him? and did not one fashion us in the womb?” We have not only “one Father” as God is the sole creator, but as Adam is the only founder of our race. Some have talked of Preadamites; but the apostle speaks of “the first man Adam,” and says, “God has made of one blood all the nations of men.” This is not a mere truth, but a useful one. It renders us all intimately related to each other. It is the cure of envy, pride, unkindness. Wherever I see a human being, I see a brother.
In their dependence upon God. In him all live and move and have their being. This is as true of the rich as of the poor. Yea, the more we possess, the more dependent we are.
In their mutual need of each other. If the poor need the wages of the rich, the rich need the service of the poor. The king is served by the labor of the field. “And the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you. Nay, much more those members of the body which seem to be more feeble are necessary.”
In their fallen condition. They have turned every one to his own way; but all have gone astray, all have sinned. There is none righteous; no, not one. All therefore are guilty before God; all are unfit for his kingdom without being made new creatures, and all are equally incapable of recovering themselves from their lapsed estate.
In the means and ordinances of divine grace. The rich and the poor meet together in reading the same Bible; in kneeling before the same throne of grace; in hearing the same servants of the most high God; in surrounding the same table of the Lord, and partaking of the same emblems of the body and blood of Christ. In the holy communion the rich receive no better bread and wine than the poor; and as there is no preference in the sign, so there is none in the thing signified. “It is the common salvation.”
In liableness to the same calamities of life. Family bereavements, bodily pains, eclipses of reason — how numerous the ills that flesh is heir to! — befall the high as well as the low. Yea, if there be any difference, there is on the side of the former more exposure to assault and more acuteness in enduring.
In the sentence of mortality. In this war there is no discharge. Death is the way of all the earth. The grave is the house appointed for all living. “There the wicked cease from troubling; and there the weary be at rest. There the prisoners rest together; they hear not the voice of the oppressor. The small and great are there; and the servant is free from his master.” All go unto one place; all are of the dust, and all turn to dust again.”
In the proceedings of the last day. None are so little as to be overlooked, none are so great as to be excused. I saw, says John, the dead, small and great, stand before God. We must all, says the apostle, appear before the judgment-seat of Christ.
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Proverbs Chapter 22:2 (#2)
(From Evening Exercises, March 12):
“The rich and poor meet together: the LORD is the maker of them all.”
What is the inference to be drawn from this fact? The subject is capable of abuse, and fertile of improvement.
It would be foolish to conclude from it that all conditions are alike in themselves, or with regard to us. As if a man was no more favored who resided in a comfortable dwelling, than one who had not where to lay his head. Our Savior himself said, “It is more blessed to give than to receive;” and surely this shows at least one advantage the possessor has over the destitute. We teach our children to say,
“Not more than others I deserve,
Yet God hath given me more.”
And are we not to be thankful for the exemptions and indulgences by which we are distinguished? On the other hand, if we are deprived of certain outward comforts, we are required to submit to the will of God: but the submission does not imply indifference of mind; yea, the submission would not be a virtue unless we were allowed to value what we are called to resign. The religion of the Bible is never enthusiastical; it never demands the sacrifice, but the sanctification of humanity and common-sense.
But there is the inference of faction as well as of fanaticism. “The rich and the poor meet together.” A certain equality, if you please; that is, and equality of right to unequal things. Let the cottage have us full a right to protection as the mansion; and the peasant’s cart be as sacred as the nobleman’s carriage. This is reasonable and righteous, and this privilege we enjoy under the laws of our wise, just, and happy constitution. But it is far different with and equality of condition and possession. Indeed, the advocates for this doctrine do not plead for it in all cases. You never find them zealous to level up, but only to level down. They would reduce those above them, but leave unraised those that are below them: their servants must remain servants still. The absurdity of this principle is so great and obvious, that it seems unworthy of being reasoned with; otherwise we might observe, that such an equality is impossible: if men were made equal to-day, they would be unequal to-morrow, owing to the difference in their understandings, their diligence, and their self-denial: that it is clearly the will of God that distinction of rank and circumstances should prevail; hence in his word he has described the duties of superiors and of inferiors, and commanded us to render to all their due: and that it is better there should be such distinctions, as they call upon men for many virtues, the exercise of which would be impossible in a state of equality.
Secondly, in judging ourselves. Let us not suppose that we are nothing if we are poor. A proper self-respect is as far from pride as it is from meanness, and is even a source of duty. If we are poor, let us remember we are not overlooked; that we are not excluded from any thing essential to our happiness; that we are not prevented even from acquiring greatness and dignity. We can be great in the sight of the Lord. We can gain the unsearchable riches of Christ. We can be greater conquerors than Alexander. We can appear in a glory that will eclipse the splendor of the universe. The poor have the gospel preached unto them. Let us not imagine we are every thing if we are rich. There are many foolish as well as hurtful lusts which attend wealth. Let us beware of them, and not think more highly of ourselves than we ought to think. “A man’s life consisteth not in the abundance of the things which he possesses.” We may be rich, and yet weak and mean and wicked and miserable. Let us not be proud of our condition. Who made us to differ from others? He who can easily bring us down; He who will soon call us to give account of our stewardship. Shall we disdain others? “He that despiseth the poor reproacheth his Maker; but he that hath pity on the poor happy is he.” Our wealth is not designed for hoarding or extravagance, but that we may give to him that needeth in all good things. If the clouds be full, they empty themselves upon the earth.
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