Ps 18:11

“More to be desired are they than gold: – He says that the words of the Law and the commandments are to be desired more than gold. Yea, than fine gold – that is, the good and purified gold; but this is (which is) superior (רב): – as “to every superior person (רב) of his house” (Esther 1:8) – because it is great in estimation and distinction. Or the interpretation of רב will be of number (much); and the sense of רב will then be applicable to both gold and fine gold, for men desire money, much gold and fine gold. There are interpreters (Ibn Ezra, and others beside him) who take פז as meaning precious stones, and these also man desires; but those who have understanding desire the Law and wisdom more. So also says Solomon (Prov. 3:15): “And none of the things thou canst desire are to be compared unto her.” For money is in this world and not in the world to come, while wisdom is both of this world and the world to come. And money is stolen, or man is robbed of it, or he loses it by sea or by land; but wisdom cannot be stolen nor taken in robbery, nor is it lost by those that possess it; money, on the other hand, if a man gives it away or trades with it, he has none left to give; but if a man teaches another wisdom it does not leave his hand, but he increases in wisdom. Behold, then, the words of the Law and wisdom are more to be desired hy the intelligent than gold, yea, than much fine gold. And (are) sweeter than honey and the honeycomb: – for honey is the food which is sweeter to man than any other; yet not-withstanding, if he continues to eat it, it does him harm and causes him to vomit; and food profits him (only) for the time being; but it is not so with wisdom, for, however much he increases therein, she will benefit him, and continue to benefit him for ever. And, as he says, they are to be desired. And by whom are they to be desired, and to whom are they sweet? To the wise and God-fearing. Therefore he says:”

“And he proves this in two ways. First, by experience. Second, from the effect. By experience, when he says, "For your servant keeps them"; as if to say: I can say they are sweet because I have tasted them, for I love them and experience them. No one can bear witness except he who experiences: Jn. 7: "If anyone is willing to do his will, he shall know of the doctrine whether it is from God or whether I speak of myself": Job 23: "My foot has followed his steps." From the effect, that is, from recompense, he proves the same when he says, "In keeping them there is great reward": Mt. 5: "Rejoice and be glad, for your reward is great in heaven." And he does not say "for keeping," but "in keeping them," because the very keeping of them is a great reward, namely the glory of the heart and its purity: 2 Cor. 1: "Our glory is this: the testimony of our conscience." And thus the law is commended for its honesty when he says, "in keeping them," and so on, because the honest is the same as virtue, and is desirable in itself.”

“Stones. So St. Jerome renders the Hebrew. Protestants, “than gold; yea, than much fine gold.” Paz (Haydock) denotes the finest gold of Uphan, or of the Phison; which is probably the river Phasis, Genesis ii. 11. (Calmet) — Yet many explain this word of the topaz or chrysolite, which is of a golden colour. The Vulgate expresses topaz, (Psalm cxviii. 127.) where the Septuagint have, “a precious stone.” — Honeycomb, as the English and German versions have it, though the Hebrew signify, “the dropping of the honeycombs;” which is the most excellent honey. (Berthier) — This interpretation is inserted in the Protestant margin, and answers to St. Jerome’s favum redundantem. Nothing can be more delicious, or more magnificent. (Haydock)”