We may be induced to throw our money away in any number of ways. Here we need to consider some of the ways we lose money through the sensual snares which wait for us. Typically, when such sins are mentioned, it is so that God’s people will know that they are bad. This is of course true, but the more limited point here is that they are expensive.
First we should consider the appetites generally. “The righteous eats to the satisfying of his soul, but the stomach of the wicked shall be in want” (Prov. 13:25). Both the righteous and the wicked have a stomach and an appetite. But the righteous can eat and be satisfied, while the wicked are driven by an appetite which is out of control. In any of the areas we will consider here, the issue is generally not the thing being considered in itself, i.e. sleep, sex, etc., but rather whether or not God’s law is honored, and whether or not self-control is in evidence.
So luxury is the first problem. “Luxury is not fitting for a fool, much less for a servant to rule over princes” (Prov. 19:10). Luxurious display is inappropriate for a fool, that is, a fool shouldn’t have it. And if he does get it, he won’t have it for long. The fool thinks, “If only . . .” “If only I could get that nice of a car, if only I could get those expensive clothes, if only I could get that wonderful food.” But it is not fitting.
Then there is frivolity. “He who tills his land will have plenty of bread, but he who follows frivolity will have poverty enough! A faithful man will abound with blessings, but he who hastens to be rich will not go unpunished. To show partiality is not good, because for a piece of bread a man will transgress. A man with an evil eye hastens after riches, and does not consider that poverty will come upon him” (Prov. 28:19-22). A number of issues are addressed in this passage — trying to get rich quickly, showing favoritism, miserliness — but the warning presented first is against frivolity. The Hebrew can mean either frivolity and vanity, or frivolous and empty fellows. The contrast is with one who tills his land, so the meaning is apparently referring to one who follows vain and pleasurable pursuits instead of working. What he follows may have the appearance of work or not — but it consistently comes up empty.
An obvious snare is sensualism. “Do not let your heart envy sinners, but be zealous for the fear of the Lord all the day; for surely there is a hereafter, and your hope will not be cut off. Hear, my son, and be wise; and guide your heart in the way. Do not mix with winebibbers, or with gluttonous eaters of meat; for the drunkard and the glutton will come to poverty, and drowsiness will clothe a man with rags” (Prov. 23:17-21). Gluttony is Scripture does not refer to someone having a second helping of the mashed potatoes. Rather it refers to the sensualist — the drunkard of food. Scripturally, the glutton is a “riotous eater.” For example, the ancient Romans had special rooms, “vomitoria,” where guests could go prepare for the “second course.” This sensual pursuit of food leads to poverty. Remember Apicius and Vitellius. “He who loves pleasure will be a poor man; he who loves wine and oil will not be rich” (Prov. 21:17). The issue is not the pleasure involved, but rather the inordinate love of it. What the foolish man loves (sensual experience), he winds up losing. “There is desirable treasure, and oil in the dwelling of the wise, but a foolish man squanders it” (Prov. 21:20). The wise man doesn’t serve the pleasure, and winds up possessing it.
Another sensual experience is that of sleep. This is obviously connected to the sin of laziness, which will be considered at length in another place. But the love of sleep needs to be mentioned here as well. “Do not love sleep, lest you come to poverty; open your eyes, and you will be satisfied with bread” (Prov. 20:13). A lazy man is not necessarily apathetic. “The desire of the lazy man kills him, for his hands refuse to labor. He covets greedily all day long, but the righteous gives and does not spare” (Prov. 21:25-26).
And last we consider the expenses of sex. When Solomon warns his son against the loose woman, he connects this warning: “Lest aliens be filled with your wealth, and your labors go to the house of a foreigner . . .” (Prov. 5:10). “For by means of a harlot a man is reduced to a crust of bread; and an adulteress will prey upon his precious life” (Prov. 6:26). The economic consequences of immorality are not tiny. “Whoever loves wisdom makes his father rejoice, but a companion of harlots wastes his wealth” (Prov. 29:3).