2. We are here told what it was that he was proud of. (1.) His wisdom. It is probable that this prince of Tyre was a man of very good natural parts, a philosopher, and well read in all the parts of learning that were then in vogue, at least a politician, and one that had great dexterity in managing the affairs of state. And then he thought himself wiser than Daniel, v. 3. We found, before, that Daniel, though now but a young man, was celebrated for his prevalency in prayer, ch. xiv. 14. Here we find he was famous for his prudence in the management of the affairs of this world, a great scholar and statesman, and withal a great saint, and yet not a prince, but a poor captive. It was strange that under such external disadvantages his lustre should shine forth, so that he had become wise to a proverb. When the king of Tyre dreams himself to be a god he says, I am wiser than Daniel. There is no secret that they can hide from thee. Probably he challenged all about him to prove him with questions, as Solomon was proved, and he had unriddled all their enigmas, had solved all their problems, and none of them all could puzzle him. He had perhaps been successful in discovering plots, and diving into the counsels of the neighbouring princes, and therefore thought himself omniscient, and that no thought could be withholden from him; therefore he said, I am a god. Note, Knowledge puffeth up; it is hard to know much and not to know it too well and to be elevated with it. He that was wiser than Daniel was prouder than Lucifer. Those therefore that are knowing must study to be humble and to evidence that they are so. (2.) His wealth. That way his wisdom led him; it is not said that by his wisdom he searched into the arcana either of nature or government, modelled the state better than it was, or made better laws, or advanced the interests of the commonwealth of learning; but his wisdom and understanding were of use to him in traffic. As some of the kings of Judah loved husbandry (2 Chron. xxvi. 10), so the king of Tyre loved merchandise, and by it he got riches, increased his riches, and filled his treasures with gold and silver, v. 4, 5. See what the wisdom of this world is; those are cried up as the wisest men that know how to get money and by right or wrong to raise estates; and yet really this their way is their folly, Ps. xlix. 13. It was the folly of the king of Tyre, [1.] That he attributed the increase of his wealth to himself and not to the providence of God, forgetting him who gave him power to get wealth, Deut. viii. 17, 18. [2.] That he thought himself a wise man because he was a rich man; whereas a fool may have an estate (Eccl. ii. 19), yea, and a fool may get an estate, for the world has been often observed to favour such, when bread is not to the wise, Eccl. ix. 11. [3.] That his heart was lifted up because of his riches, because of the increase of his wealth, which made him so haughty and secure, so insolent and imperious, and which set his heart as the heart of God. The man of sin, when he had a great deal of worldly pomp and power, showed himself as a god, 2 Thess. ii. 4. Those who are rich in this world have therefore need to charge that upon themselves which the word of God charges upon them, that they be not high-minded, 1 Tim. vi. 17.