The gain of fine gold weigheth very heavy in man’s account; but the gain of fine wisdom is better, for that weigheth heavy in the balance of God’s esteem. Tertullian, comforting the Christian martyrs, writes: “If you have lost some joys of this life, it is but a merchandise—to lose something to gain greater.”—Jermin.
Verse 16. As in the vision of Solomon at Gibeon, so here; Wisdom being chosen does not come alone, but brings with her the gifts which others who do not choose her choose in vain. The words are almost the echo of those in 1 Kings iii. 11–13.—Plumptre.
It is certainly not a uniform experience that a man lives long in proportion as he lives well. Such a rule would obviously not be suitable to the present dispensation. It is true that all wickedness acts as a shortener of life, and all goodness as its lengthener; but other elements enter, and complicate the result, and slightly veil the interior law. If the law were according to a simple calculation in arithmetic, “the holiest liver, the longest liver,” and conversely, the moral government of God would be greatly impeded, if not altogether subverted. He will have men to choose goodness for His sake and its own, therefore a slight veil is cast over its present profitableness. Some power is allowed to the devil, to try them that are upon the earth.—Arnot.
If God give his people a crown, he will not deny them a crust. If they have the good things of a throne, they shall be sure of the good things of the footstool.—Trapp.
St. Augustine telleth us that length of days is eternity, for whatsoever hath an end is short: but riches and honour, which by men are esteemed good things, they are in the left hand. It is not forbidden thee to enjoy the good things of this life, but do not put that in the right hand which should be in the left; do not prefer temporal things before eternal. Let us use the left hand for a time, but desire the right hand for eternity.—Jermin.
The right hand in the Bible everywhere means one’s highest instrumentality or agency (Rev. ii. 1). We understand the text to mean, therefore, that wisdom is able to use long life as a splendid agency.—Miller.
It is eternity that filleth the right hand of Wisdom. Days for the clarity, length for the eternity. As the glory is clear for the countenance, so is it long for the continuance. The gift of the left hand is short and temporal. I. Riches and honour are God’s gifts, therefore, in themselves, not evil. Saint Augustine: “That they may not be thought evil, they are given to good men; that they may not be thought the best good, they are given to evil men.” Chrysostom remarks that Christ doth not say: “Ye cannot have God and mammon,” but, “Ye cannot serve God and mammon.” II. All are not so, but some; and therefore it is necessary for us to learn whether God gave us the riches and honour which we have. They came from God if (1) they are honestly gotten, (2) justly disposed, (3) patiently lost. III. Wealth and worship are, for the most part, companions; for both those gifts lie in one and the same hand. Riches are the stairs whereby men climb up into the height of dignity, the fortification that defends it, the food it lives upon, the oil that keeps the lamp of honour from going out. IV. Though riches and honour are God’s gifts, yet they are but the gifts of His left hand. Therefore it follows that every wise man will seek the blessings of the right. Let us strive for the latter without condition; for the other, if they fall in our way, let us stoop to take them up.—Thomas Adams.
Verse 17. I. The ways of religion are ways of pleasantness. 1. There is a pleasure in the duties relating immediately to God—in love, faith, reliance, hope, prayer, and thanksgiving. 2. There is a pleasure in those occupations in which a religious man will be frequently employed—in studying the works of God and the Holy Scriptures: in meditating on the perfections of the Almighty, etc. 3. There is a pleasure in that behaviour towards others, and that manner of prosecuting our worldly affairs, which ever accompany a religious disposition—in calm integrity, honest industry, and acts of beneficence. 4. There is a pleasure in performing our duty to ourselves—in temperance and control of the passions. II. The ways of sin are not ways of pleasantness. 1. No man can be happy who acts against his conscience. 2. If men persuade themselves that there is no future life, the expectation of perishing utterly presents no agreeable prospect to the soul, which has a natural desire of immortality. 3. Every act contrary to reason and religion is, if not always, for the most part, hurtful, even in this life.—Jortin.
The excellency of the pleasure found in Wisdom’s ways appears—I. In that it is the pleasure of the mind. II. That it never satiates nor wearies. III. That it is in nobody’s power, but only in his that has it.—South.
I am confident that the true Christian hath more true pleasure in suffering for Christ, or in one act of mortification, or victory over one lust, than the highest earthly potentate hath in all the honour that is done him, or good things enjoyed by him all his days.—Swinnock.