16 How much better is it to get wisdom than fine gold, and the getting of intelligence to be preferred to silver!
My fruit is better than fine gold, yea, than pure gold; and my revenue than choice silver.
Receive my instruction, and not silver; and knowledge rather than choice gold: for wisdom is better than rubies, and all the things that may be desired are not equal to it.
Man knoweth not the value thereof; and it is not found in the land of the living. The deep saith, It is not in me; and the sea saith, It is not with me. Choice gold cannot be given for it, nor silver be weighed for its price. It is not set in the balance with gold of Ophir, with the precious onyx, and the sapphire. Gold and glass cannot be compared to it, nor vessels of fine gold be its exchange. Corals and crystal are no more remembered; yea, the acquisition of wisdom is above rubies. The topaz of Ethiopia shall not be compared to it, neither shall it be set in the balance with pure gold. Whence then cometh wisdom? and where is the place of understanding? For it is hidden from the eyes of all living, and concealed from the fowl of the heavens. Destruction and death say, We have heard its report with our ears. God understandeth the way thereof, and he knoweth its place: For he looketh to the ends of the earth, he seeth under the whole heaven. In making a weight for the wind, and meting out the waters by measure, In appointing a statute for the rain, and a way for the thunder's flash: Then did he see it, and declare it; he established it, yea, and searched it out; And unto man he said, Lo, the fear of the Lord, that is wisdom; and to depart from evil is understanding.
Therefore I love thy commandments above gold, yea, above fine gold.
She is more precious than rubies; and all the things thou canst desire are not equal unto her. Length of days is in her right hand; in her left hand riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is he that retaineth her.
For wisdom is a defence [as] money is a defence; but the excellency of knowledge is, [that] wisdom maketh them that possess it to live.
For what does a man profit, if he should gain the whole world and suffer the loss of his soul? or what shall a man give in exchange for his soul?
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Proverbs 16
Commentary on Proverbs 16 Matthew Henry Commentary
Chapter 16
Pro 16:1
As we read this, it teaches us a great truth, that we are not sufficient of ourselves to think or speak any thing of ourselves that is wise and good, but that all our sufficiency is of God, who is with the heart and with the mouth, and works in us both to will and to do, Phil. 2:13; Ps. 10:17. But most read it otherwise: The preparation of the heart is in man (he may contrive and design this and the other) but the answer of the tongue, not only the delivering of what he designed to speak, but the issue and success of what he designed to do, is of the Lord. That is, in short,
Pro 16:2
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Pro 16:3
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Pro 16:4
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Pro 16:5
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Pro 16:6
See here,
Pro 16:7
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Pro 16:8
Here,
Pro 16:9
Man is here represented to us,
Pro 16:10
We wish this were always true as a proposition, and we ought to make it our prayer for kings, and all in authority, that a divine sentence may be in their lips, both in giving orders, that they may do that in wisdom, and in giving sentence, that they may do that in equity, both which are included in judgment, and that in neither their mouth may transgress, 1 Tim. 2:1. But it is often otherwise; and therefore,
Pro 16:11
Note,
Pro 16:12
Here is,
Pro 16:13
Here is a further character of good kings, that they love and delight in those that speak right.
Pro 16:14-15
These two verses show the power of kings, which is every where great, but was especially so in those eastern countries, where they were absolute and arbitrary. Whom they would they slew and whom they would they kept alive. Their will was a law. We have reason to bless God for the happy constitution of the government we live under, which maintains the prerogative of the prince without any injury to the liberty of the subject. But here it is intimated,
Pro 16:16
Solomon here not only asserts that it is better to get wisdom than gold (ch. 3:14, 8:19), but he speaks it with assurance, that it is much better, better beyond expression-with admiration (How much better!) as one amazed at the disproportion-with an appeal to men's consciences ("Judge in yourselves how much better it is')-and with an addition to the same purport, that understanding is rather to be chosen than silver and all the treasures of kings and their favourites. Note,
Pro 16:17
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Pro 16:18
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Pro 16:19
This is a paradox which the children of this world cannot understand and will not subscribe to, that it is better to be poor and humble than to be rich and proud.
Pro 16:20
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Pro 16:21
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Pro 16:22
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Pro 16:23
Solomon had commended eloquence, or the sweetness of the lips (v. 21), and seemed to prefer it before wisdom; but here he corrects himself, as it were, and shows that unless there be a good treasure within to support the eloquence it is worth little. Wisdom in the heart is the main matter.
Pro 16:24
The pleasant words here commended must be those which the heart of the wise teaches, and adds learning to (v. 23), words of seasonable advice, instruction, and comfort, words taken from God's word, for that is it which Solomon had learned from his father to account sweeter than honey and the honey-comb, Ps. 19:10. These words, to those that know how to relish them,
Pro 16:25
This we had before (ch. 14:12), but here it is repeated, as that which is very necessary to be thought of,
Pro 16:26
This is designed to engage us to diligence, and quicken us, what our hand finds to do, to do it with all our might, both in our worldly business and in the work of religion; for in the original it is, The soul that labours labours for itself. It is heart-work which is here intended, the labour of the soul, which is here recommended to us,
Pro 16:27-28
There are those that are not only vicious themselves, but spiteful and mischievous to others, and they are the worst of men; two sorts of such are here described:-
Pro 16:29-30
Here is another sort of evil men described to us, that we may neither do like them, nor have any thing to do with them.
Pro 16:31
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Pro 16:32
This recommends the grace of meekness to us, which will well become us all, particularly the hoary head, v. 31. Observe,
Pro 16:33
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