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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.

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KJV: Labour not to be rich: cease from thine own wisdom.

WEB: Don't weary yourself to be rich. In your wisdom, show restraint.