A warning against the conclusion to seek wealth first of all, which men of lower natures might draw from Proverbs 10:15.
"Quaerenda pecunia primum est;
Virtus post nummos?"
Horace, Ep. 1. i. 53.
Such an inference is met by the experience, that while wealth gotten by honest industry is not only, like inherited riches a defense, but also a blessing, the seeming profit (rather than "fruit") of the wicked tends to further sin 1-Timothy 6:10, and so to punishment. Compare Romans 6:21.

The labor of the righteous - The good man labors that he may be able to support life; this is his first object: and then to have something to divide with the poor; this is his next object.
The fruit of the wicked to sin - This man lives to eat and drink, and his property he spends in riot and excess. God's blessings are cursed to him.

The labour of the righteous tendeth to life,.... To natural life, and the support of it; all that he labours for is to get a livelihood for himself and family; that is all he desires, nor does he seek great things for himself: or to spiritual life; so his spiritual exercises in praying, reading, and hearing the word, and waiting upon ordinances, have a tendency to promote and maintain a spiritual life in him: or to eternal life; not that the works of a righteous man (so the Targum, Septuagint, and Arabic versions, render it in the plural number) are meritorious of eternal life; for life and righteousness are not to be had by the works of men, but by the grace of God; yet, as the righteous man labours for the meat which endures to everlasting life, given by the Son of God, his labour may be said to tend to life eternal, John 6:27;
the fruit of the wicked to sin; whatever he enjoys, whether got by labour; though the word seems purposely omitted, as some observe, to signify that is not intended; or whether left him as an inheritance; or whatever way acquired, lawfully or unlawfully; all his revenues and riches, the increase of his substance and fields, are all used to sinful purposes, to pride, luxury, and wantonness; and so tend to death, even death eternal, the just wages of sin.

Perhaps a righteous man has no more than what he works hard for, but that labour tends to life.

The industry of the righteous is alone truly successful, while the earnings of the wicked tempt and lead to sin.

Regarding gain:
The gain of the righteous tendeth to life;
The income of the godless to sin.
Intentionally, that which the righteous received is called פּעלּה (as Leviticus 19:13), as a reward of his labour; that which the godless receives is called תּבוּאה, as income which does not need to be the reward of labour, and especially of his own immediate labour. And with לחיּים, לחטּאת runs parallel, from the supposition that sin carries the germ of death in itself. The reward of his labour serves to the righteous to establish his life, i.e., to make sure his life-position, and to elevate his life-happiness. On the contrary, the income of the godless serves only to ruin his life; for, made thereby full and confident, he adds sin to sin, whose wages is death. Hitzig translates: for expiation, i.e., to lose it again as atonement for past sins; but if חיים and חטאת are contrasted with each other, then חטאת is death-bringing sin (Proverbs 8:35.).

The labour - The fruit of his labour, to the preservation of this life, and obtaining eternal life. Fruit - The fruit of all their labour tends to sin, and serves only for fuel to mens pride and luxury.