The temptation of the table
It is probable that Solomon had in view those who did not often sit down to a "good dinner," and who, when they were invited to a feast by some one who was able to spread his table with delicacies, found themselves subjected to a strong temptation to unusual indulgence. Dr. Kitto tells us that, in the East, men would (and now will) eat an almost incredible amount of food when a rare opportunity offered itself. From the moral and the religious standpoint this matter of appetite demands our attention to—
I. A SPECIAL SPHERE OF OBEDIENCE AND SELF-CONTROL. Appetite is undoubtedly of God; and for few things, on the lower level, have we more occasion to thank our Creator than for the fact that he has made our food to be palatable, and caused us so to crave it that the partaking of it is a pleasure. Otherwise, the act of eating in order to keep ourselves alive and strong would be a daily weariness and penalty to us. But as it is, the necessary act of eating is a constant source of pleasure. But with the pleasure there enters inevitably a temptation. Appetite in man, strengthened as it is by man's imaginative faculty, and fostered as it is by the inventiveness which provides all kinds of inviting dainties, becomes one of those things which allure to excess, and thus to sin. To maintain the golden mean between asceticism on the one hand and epicurism or gluttony on the other hand is not found to be an easy task. Medical science inclines now to the view that a very large proportion of people take more to eat than is really for their good—especially in later life. Frequently, perhaps generally, this is rather a mistake than an offence. But the wise man will carefully consider how far he should go, and where he should draw the line. In doing this he will more especially consider two things.
1. How he should act at the table, so as not in any way to weaken his intelligence by what he eats or drinks.
2. How he should act so as to keep himself in health and strength for all useful activity in the days to come. By resolving to act with a firm self-command, with the higher and indeed the highest end in view, he may, in eating and drinking, do what he does "to the glory of God" (see 1 Corinthians 10:31).
II. THOSE TO WHOM THIS FORMS A SPECIALLY STRONG TEMPTATION. "If thou be a man given to appetite." Some men are so constituted that to have the greatest delicacies in the world before them would be no temptation to them; others have an appetency which they have the greatest difficulty in controlling,—this may arise either from heredity, or from their individual bodily organization, or (as is oftenest the case) from the habit of indulgence. There are also—
III. OCCASIONS WHEN THIS TEMPTATION IS SPECIALLY SEVERE. Such as that indicated in the text (see also 1 Corinthians 10:27). There are times when it would be churlish, and even unchristian, to refuse an invitation; but the presence of food or of stimulants upon the table may be a serious inducement to transgression. Then "put a knife to thy throat;" determinately stop at the point of strict moderation; resolutely and fearlessly refuse that of which you know well that you have no right to partake; distinctly and definitely decline the dish or the cup which you cannot take with a good conscience. For consider—
IV. THE FOLLY AND THE SIN OF INDULGENCE. "They are deceitful meat." Excess may bring some momentary enjoyment, but:
1. It is quickly followed by pain, disorder, feebleness, incapacity; even if not of a serious order, yet humiliating enough to a man who respects himself.
2. The habit of it leads with no uncertain step to physical and also to mental and moral degeneracy.
3. The pleasure afforded, like all the grosser gratifications, declines with indulgence.
4. All excess is sin. It is a misuse and profanation of that body which is given us as the organ of our own spirit, and should be regarded and treated as "the temple of the Holy Ghost" (1 Corinthians 6:19).—C.
The worthelessness of wealth
Wealth is not, indeed, absolutely worthless; it has a distinct value of its own; but relatively to man's deeper necessities, and to his other, spiritual resources, it is to be held in slight esteem.
I. THE UNSUBSTANTIAL AS DISTINGUISHED FROM THE REAL. "Wilt thou set thine eyes upon that which is not?" Money regarded as that which purchases food, clothing. shelter, books, etc; has a certain value not easily overstated. But mere wealth, as wealth, has but a fictitious and unreal virtue. A man may have it and have it not at the same time. A rich man may be, to all intents and purposes, a very poor one. He may own land the scenery upon which he is wholly unable to appreciate; soil which he has not the spirit or the wisdom to cultivate; houses which he neither inhabits nor causes to be inhabited; gardens whose paths no feet are treading, and whose beauty no eyes are admiring; books which he has not the taste or even the power to read, etc. In fact, his wealth is only a possibility and not a reality to him. Practically, he "sets his eyes upon that which is not." And it is quite a common thing for men to be wealthy far beyond their capacity of enjoyment; their riches do not serve them any real purpose; they remain unused, and are as if they were not at all (see Matthew 25:29; Luke 8:18). On the other hand, knowledge, wisdom, pure and holy love, a generous interest in the welfare of others, joy in God and in the friendship of the good,—these are real blessings. A man who has these must be and is enriched thereby.
II. THE TRANSIENT AS DISTINGUISHED FROM THE ABIDING. "Riches certainly make themselves wings," etc.
1. They are insecure. It is impossible to mention any "investment" that is absolutely secure. Even "real property" has been found to become depreciated and even positively worthless in the market. And of the more orginary sources of wealth, it is proverbial that they have all a limited, and many of them but a slight, security. A revolution in government, in trade, even in fashion or in taste, and the ample means are reduced to nothing, the millionaire is brought down to bankruptcy. A poor foundation, indeed, on which to build the structure of human happiness and well being is the possession of riches.
2. They must soon be laid down.
III. THE HUMAN AS DISTINGUISHED FROM THE DIVINE. To "labour to be rich" is of man. To work for wealth, and even to live for it is to be borne along on the current of human energy, is to breathe the atmosphere which human society is throwing round him. It is "our own wisdom." But it is not the wisdom of God. That says to us, "Labour not for the meat which perisheth;" "Lay not up for yourselves treasures on earth;" "A man's life does not consist in the abundance of the things which he possesseth." The wisdom which is from above speaks to us of "forsaking all to follow Christ;" of parting with everything for one inestimable pearl; of agonizing to enter in at the strait gate. It tells us that the service of God, the friendship of Jesus Christ, the life of holy usefulness, the life testimony to a Divine Redeemer, the rest of soul which comes with spiritual rectitude, the inheritance which is incorruptible and undefiled and which fadeth not away,—that all this is not only more precious than gold, it is absolutely priceless; it is the one thing for which it is worth our while to labour with all our strength, to sacrifice all that we have.—C.