The teaching is not trifling, though addressed to triflers. “Right things”—things which are calculated to correct your false notions, and set straight your crooked ways.—Adam Clarke.
Verse 9. If aught in God’s Word does not seem to us right, it is because we, so far, have not found true knowledge. “To those who have bloodshot eyes, white seems red” (Lyra). He who would have the sealed book opened to him must ask it of the Lamb who opens the book (Rev. v. 4–9).—Fausset.
The first part of this verse wears very much the aspect of a truism. But it is not said, “They are plain to him that understandeth them;” but simply to him that “understandeth.” It seems to signify, who has the understanding necessary to the apprehension of Divine truth—spiritual discernment. “He who is spiritual discerneth all things.” “They are all plain” to him who thus understandeth. It may further be observed, how very much depends, in the prosecution of any science, for correct and easy apprehension of its progressive development to the mind, on the clear comprehension of its elementary principles. The very clearest and plainest demonstrations, in any department of philosophy, will fail to be followed and to carry conviction—will leave the mind only in wonder and bewildering confusion, unless there is a full and correct acquaintance with principles or elements, or a willingness to apply the mind to its attainment. So in Divine science. There are, in regard to the discoveries of the Divine Word, certain primary principles, which all who are taught of God know, and which they hold as principles of explanation for all that the Word reveals. They who are thus “taught of God,” perceive with increasing fulness the truth, the rectitude, the unalloyed excellence of all the dictates of Divine wisdom. All is “plain”—all “right.” The darkness that brooded over the mind is dissipated. They “have an unction from the Holy One, and know all things” (1 John ii. 20).—Wardlaw.
When a man gets the knowledge of himself, then he sees all the threatenings of God to be right. When he obtains the knowledge of God in Christ, then he finds that all the promises of God are right—yea and amen.—Adam Clarke.
main homiletics of the paragraph.—Verses 10, 11.
Wisdom Better Than Wealth.
I. Wisdom is to be preferred to wealth because it belongs to a higher sphere. The wisdom by which men succeed in finding gold and silver reveals the superiority of mind over matter. The apparatus of the miner or digger reveals that his thought, by which he is enabled to find the precious metal, is more than the metal itself. The precious stones which the merchant gains by trading are inferior to the wisdom he puts in operation to gain them, even though it is a wisdom which is only devoted to gaining money. The mental power which he puts forth shows that he is possessed of intelligence, which, belonging to the region of mind, belongs to a higher sphere than material wealth. When the wisdom is that spoken of in the text, the wisdom which springs from the very Fountain of goodness, it is not only preferable because it is the offspring of mind, but because it belongs to the higher region of spiritual purity.
II. Wisdom is to be preferred to wealth, because it had an existence before wealth. The world, with all its precious stones, and rich mines of gold and silver, is but of yesterday compared with wisdom. The mental and spiritual wealth of God was before matter; upon that wisdom—as we learn in this chapter—depended the existence of the material (vers. 22–32; chap. iii. 19, 20). Mental wealth is eternal, material wealth belongs only to time. Gold had a beginning, because the earth had a birthday, but wisdom is as old as God.
III. Wisdom is to be preferred to wealth, because it is an absolute necessity to man’s well-being, which gold is not. The first man, in his state of sinlessness, had no need of what men now call wealth, but wisdom—spiritual wisdom—was absolutely necessary to his continuation in a state of blessedness. Men need worldly, intellectual wisdom, even to make money. Many who inherit wealth lose it because they lack wisdom to use it rightly. But they can be blest without wealth, but not without the wisdom which leads to holiness. Wealth may bring pleasure with it, but to do so it must be united to true wisdom. Many who roll in riches have no pleasure in them; sometimes their very wealth adds to their unhappiness. Mental wealth enables men to extract some enjoyment from material wealth, but the riches of goodness makes gold and silver a means of increasing men’s happiness.
IV. Wisdom is to be preferred to wealth, because the latter may be destructive to character, and the former is its constructive power. Many men have been morally destroyed by their riches. But true wisdom is that by which a holy character is formed, the sustenance of the spiritual life. Riches may ruin; the wisdom which God gives to those who seek it at His hand can but bless.