Proverbs 13
Commentary from 13 fathers
A good [man] shall eat of the fruits of righteousness: but the lives of transgressors shall perish before their time.
ἀπὸ καρπῶν δικαιοσύνης φάγεται ἀγαθός, ψυχαὶ δὲ παρανόμων ὀλοῦνται ἄωροι.
Ѿ плодѡ́въ пра́вды снѣ́сть бл҃гі́й: дꙋ́шы же беззако́нныхъ погиба́ютъ безвре́меннѡ.
He that keeps his own mouth keeps his own life: but he that is hasty with his lips shall bring terror upon himself.
ὃς φυλάσσει τὸ ἑαυτοῦ στόμα, τηρεῖ τὴν ἑαυτοῦ ψυχήν, ὁ δὲ προπετὴς χείλεσι πτοήσει ἑαυτόν.
И҆́же храни́тъ своѧ̑ ᲂу҆ста̀, соблюда́етъ свою̀ дꙋ́шꙋ: проде́рзивый же ᲂу҆стна́ма ᲂу҆страши́тъ себѐ.
Every slothful man desires, but the hands of the active are diligent.
ἐν ἐπιθυμίαις ἐστὶ πᾶς ἀεργός, χεῖρες δὲ ἀνδρείων ἐν ἐπιμελείᾳ.
Въ по́хотехъ є҆́сть всѧ́къ пра́здный: рꙋ́ки же мꙋ́жественныхъ въ прилѣжа́нїи.
"And the sluggard desires and does not desire," etc. Rightly, the lazy person is marked by the term, who wants to reign with God but does not want to work for God. The rewards delight when they are promised; the struggles deter when they are commanded. Concerning this, James says, "A double-minded man is unstable in all his ways" (James 1). And the son of Sirach says, "Woe to the sinner who walks on two paths!" But those who carry out the Lord's commands do so because their soul is refreshed by the sweetness of heavenly things; according to him who beseeches the Lord, saying, "My soul will be satisfied as with fat and richness" (Psalm 62). Or certainly, the soul of the workers will be enriched, because those who toil with pious labor for the Lord will be rewarded with a heavenly and unfading recompense after their labors.
Commentary on Proverbs
A righteous man hates an unjust word: but an ungodly man is ashamed, and will have no confidence.
λόγον ἄδικον μισεῖ δίκαιος, ἀσεβὴς δὲ αἰσχύνεται καὶ οὐχ ἕξει παρρησίαν.
Словесѐ непра́ведна ненави́дитъ првⷣникъ: нечести́вый же стыди́тсѧ и҆ не воз̾имѣ́тъ дерзнове́нїѧ.
There are [some] who, having nothing, enrich themselves: and there are [some] who bring themselves down in [the midst of] much wealth.
εἰσὶν οἱ πλουτίζοντες ἑαυτοὺς μηδὲν ἔχοντες, καί εἰσιν οἱ ταπεινοῦντες ἑαυτοὺς ἐν πολλῷ πλούτῳ.
Сꙋ́ть богатѧ́ще себѐ, ничесѡ́же и҆мꙋ́ще: и҆ сꙋ́ть смирѧ́ющесѧ во мно́зѣ бога́тствѣ.
It is simply not to be credited that holy Scripture is concerned to advise us on these riches which the proud get such swollen heads about. I mean these visible, earthly riches, of course, as though we should either think they are very important or fear not to have them. “After all,” someone will say, “what good does a man get from pretending to be rich when in fact he has nothing?” Scripture has taken note of such a person and found fault with him.… It is not improper, nor is it unseemly or useless that the holy Scriptures should wish to commend rich people to us for being humble. The thing really to be afraid of with riches, you see, is pride. In fact, the apostle Paul has advice on this point for Timothy: “Command the rich of this world,” he says, “not to have proud thoughts.” It wasn’t riches he went in dread of but the disease of riches. The disease of riches is great pride. A grand spirit it is indeed, that in the midst of riches is not prone to this disease, a spirit greater than its riches, surpassing them not by desiring but by despising them. Great then indeed is the rich person who doesn’t think he is great just because he is rich. But if that is why he does think he is great, then he is proud and destitute. He’s a big noise in the flesh. In his heart of hearts he’s a beggar. He has been inflated, not filled. If you see two wineskins, one filled, the other inflated, they each have the same bulk and extent, but they don’t each have the same content. Just look at them, and you can’t tell the difference; but weigh them, and you will find out. The one that has been filled is hard to move; the one that has been inflated is easily removed.… I am not telling you to do away with your wealth but to transfer it, because there are many people who have refused to do this and have been very sorry indeed that they did not obey, when they not only lost their wealth but on account of it have lost themselves too. So, command the rich of this world not to have proud thoughts, and there will happen in them what we have heard in Solomon’s proverb: “There are those who humble themselves though they are rich.” It can happen even with these temporal riches. Let him be humble. Let him be more glad that he’s a Christian than that he’s rich. Don’t let him be puffed up or become high and mighty. Let him take notice of the poor man his brother, and not refuse to be called the poor man’s brother. After all, however rich he may be, Christ is richer, and he wanted all for whom he shed his blood to be his brethren.
Sermon 36:1-2, 5
A person who, because of his undisciplined heart and daily distraction of mind, loses whatever he seemed to have acquired by the conversion of others truly puts his profits in a bag with holes. And so it is that, while believing themselves able to make greater profit by instructing others, they are deprived of their own betterment. For “there are those who make themselves out as rich, although they have nothing, and there are those who humble themselves in the midst of great wealth.” .
For indeed a person who loses by daily distractions of mind and lack of self control what he appears to gain by the conversion of others puts his profits into a bag with holes. And so it is that while they fancy that they can make larger profits by the instruction of others, they are actually deprived of their own improvement. For “there are who make themselves out as rich though possessing nothing, and there are who humble themselves amid great riches.”
Conference 24:13
"There is one who makes himself rich, yet has nothing," etc. He seemed rich to himself who was clothed in purple and fine linen and feasted sumptuously every day; but because he did not have God, he found in the end that nothing of what he had possessed existed. Hence it is said about such people, "They have slept their sleep, and none of the men of wealth found anything in their hands" (Psalm 75). Conversely, Lazarus appeared poor, lying at his gate, full of sores; but he was in many riches, possessing the virtue of humility, carrying the Creator of all riches, namely God, in his heart. "What true riches can accomplish and what true poverty can do," he clearly shows by saying:
Commentary on Proverbs
A man’s own wealth is the ransom of his life: but the poor endures not threatening.
λύτρον ἀνδρὸς ψυχῆς ὁ ἴδιος πλοῦτος, πτωχὸς δὲ οὐχ ὑφίσταται ἀπειλήν.
И҆збавле́нїе мꙋ́жа дꙋшѝ своѐ є҆мꙋ̀ бога́тство: ни́щїй же не терпи́тъ преще́нїѧ.
Just as the foot is the measure of the sandal, so the physical needs of each person are the measure of what he should possess. Whatever is excessive—the things they call adornments, the trappings of the rich—are not adornments but a burden for the body. If one is to use violence to ascend to heaven, it is necessary to carry the good staff of holy deeds and first to share our goods with the oppressed before laying hold of the true rest. Scripture declares that really “his own wealth is the redemption of the soul of man,” that is, if a person is rich, he will obtain salvation by sharing his wealth.
The Instructor Book 3
And what use is it to recount how many, because of their failure to manage properly their material riches, have received the same punishment as the rich man in the Gospel? Or how many, because they bore poverty ignobly with behavior more lowly and base than was proper among saints, have fallen away from their heavenly hope? Even those who are midway between these extremes of riches and poverty are not by their moderate estateable to escape sinning.
On Prayer 29:6
Against those who have given money that they might be entirely undisturbed by evil, an accusation cannot be brought. For they have sustained the loss and sacrifice of their goods that they might not hurt or destroy their soul, which others for the sake of filthy lucre have not done. And yet the Lord says, “What is a man profited, if he shall gain the whole world, and lose his own soul?” And again, “You cannot serve God and mammon.” In these things, then, they have shown themselves the servants of God, inasmuch as they have hated, trodden under foot and despised money, and have thus fulfilled what is written: “The ransom of a man’s life are his riches.”
Canonical Epistles 12
Suppose you are an ignoble and undistinguished person, poor and of lowly origin, without home or city, sick, in need of daily sustenance, in dread of the powerful, cowering before everyone because of your abject condition. “But he that is poor,” says the Scripture, “bears not reprehension.” Yet, do not despair or cast aside every good hope because your present state is quite unenviable. Rather, turn your thoughts to the blessings already granted you by God and to those reserved by promise for the future.
Homily on the Words “give Heed to Thyself.”
A man's riches ought to avail to the ransom of his soul, not to its destruction. And a treasure is a ransom, if a man use it well; on the other hand it is a snare, if a man know not how to use it. What is a man's money to him but a provision for his journey? Much is a burthen, a little is useful. We are wayfarers in this life; many walk, but it is needful that we walk aright, for then is the Lord Jesus with us, as we read, When thou passest through the waters I will be with thee, and through the rivers, they shall not overflow thee; when thou walkest through the fire thou shalt not be burned.
Letters 1-10
“The redemption of the soul of a man is his own wealth.” What are you saying? What do you mean by exalting so much wealth? First of all he [Solomon] did not speak about just any wealth but that which is produced through honest activities. Poverty is not, therefore, an evil thing. Rather, he says that no one who wants to may threaten someone who is poor; indeed how can some one terrify one who possesses nothing? For this reason this kind of life is devoid of afflictions. Or, maybe he [Solomon] calls “his own wealth” “righteousness” which snatches him away from death. So the one who is poor in virtue does not have a mind at peace when he suffers threats or the declaration of a punishment.
Commentary on the Proverbs of Solomon, Fragment 13:8
The Lord yearns for believers’ souls more than for their riches. We read in the Proverbs, “The ransom of a man’s soul are his own riches.” We may, indeed, take a person’s own riches to be those which do not come from someone else or from plunder; according to the precept, “honor God with your just labors.” But the sense is better if we understand a person’s “own riches” to be those hidden treasures which no thief can steal and no robber wrest from him.
Letter 71.4
As Solomon says, “A man’s own wealth is the redemption of his soul.” This might be temporal wealth which one distributes and gives to the poor so that one’s righteousness may endure forever, or it might be spiritual wealth in the form of the righteousness that one has attained by taking pity on the poor or by doing other good things.
On the Tabernacle 3:13
"The ransom of a man's life is his wealth," etc. Therefore, whoever wants his soul to be redeemed from future wrath should gather the riches of good works. For he who lacks these kinds of wealth cannot endure the rebuke of the strict judge. The Psalmist prays about this, saying: "Lord, do not rebuke me in your anger, nor chasten me in your wrath" (Psalm 38). Otherwise, the poor in spirit are not rebuked by the Lord there but receive the blessing of an eternal inheritance.
Commentary on Proverbs
The righteous always have light: but the light of the ungodly is quenched. 9α Crafty souls go astray in sins: but just men pity, and are merciful.
α ψυχαὶ δόλιαι πλανῶνται ἐν ἁμαρτίαις, δίκαιοι δὲ οἰκτείρουσι καὶ ἐλεοῦσι.
Свѣ́тъ првⷣнымъ всегда̀, свѣ́тъ же нечести́выхъ ᲂу҆гаса́етъ: дꙋ́ши льсти̑выѧ заблꙋжда́ютъ во грѣсѣ́хъ, првⷣнїи же ще́дрѧтъ и҆ ми́лꙋютъ.
"The light of the righteous rejoices," etc. The light of the righteous, which perpetually rejoices, is the hope of future things; the lamp of the impious, which suddenly goes out, is the happiness of this fleeting world. Among the proud, there are always quarrels, but those who act with counsel are governed by wisdom. Heretics always quarrel among themselves, and so do other reprobates, because, evidently, they do not know the unity of faith and truth. But the faithful, who continuously enjoy the counsel of divine words, are governed by the moderation of wisdom, which does not allow them to quarrel.
Commentary on Proverbs
A bad man does evil with insolence: but they that are judges of themselves are wise.
κακὸς μεθ᾿ ὕβρεως πράσσει κακά, οἱ δὲ ἑαυτῶν ἐπιγνώμονες σοφοί.
Ѕлы́й съ досажде́нїемъ твори́тъ ѕла̑ѧ: себе́ же зна́ющїи премꙋ́дри (сꙋ́ть).
Wealth gotten hastily with iniquity is diminished: but he that gathers for himself with godliness shall be increased. The righteous is merciful, and lends.
ὕπαρξις ἐπισπουδαζομένη μετὰ ἀνομίας ἐλάσσων γίνεται, ὁ δὲ συνάγων ἑαυτῷ μετ᾿ εὐσεβείας πληθυνθήσεται· δίκαιος οἰκτείρει καὶ κιχρᾷ.
И҆мѣ́нїе поспѣша́емо со беззако́нїемъ ᲂу҆ма́лено быва́етъ, собира́ѧй же себѣ̀ со бл҃гоче́стїемъ и҆з̾ѡби́льствовати бꙋ́детъ: првⷣный ще́дритъ и҆ дае́тъ.
"Wealth hastily gotten will dwindle," etc. Those who want to become rich fall into temptation, and they do not possess those very riches, which they either acquire or desire, forever. But whoever strives justly for the acquisition of the wealth of heavenly rewards will receive the multiple gifts of heavenly blessedness. About this, he aptly adds:
Commentary on Proverbs
Gambling ought never to be an important part of a man's life. If it is a way in which large sums of money are transferred from person to person without doing any good (e.g., producing employment, goodwill, etc.) then it is a bad thing. If it is carried out on a small scale, I am not sure that it is bad. I don't know much about it, because it is about the only vice to which I have no temptation at all, and I think it is a risk to talk about things which are not in my own makeup, because I don't understand them. If anyone comes to me asking to play bridge for money, I just say: "How much do you hope to win? Take it and go away."
Answers to Questions on Christianity, from God in the Dock
Better is he that begins to help heartily, than he that promises and leads [another] to hope: for a good desire is a tree of life.
κρείσσων ἐναρχόμενος βοηθῶν καρδίᾳ τοῦ ἐπαγγελλομένου καὶ εἰς ἐλπίδα ἄγοντος· δένδρον γὰρ ζωῆς ἐπιθυμία ἀγαθή.
Лꙋ́чше начина́ѧй помога́ти се́рдцемъ ѡ҆бѣща́ющагѡ и҆ въ наде́ждꙋ ведꙋ́щагѡ: дре́во бо жи́зни жела́нїе до́брое.
"Hope deferred makes the heart sick," etc. For certainly, as long as the hope of eternal things is deferred, the soul of the faithful is afflicted, either because of the delay of the good things they love or because of the imposition of the evils they endure. But when what they desire comes, they easily forget what they have endured, because they begin to live forever with their Redeemer, whom they sought with their whole intention. He himself is the tree of life to those who embrace him.
Commentary on Proverbs
He that slights a matter shall be slighted of it: but he that fears the commandment has health [of soul]. 13α To a crafty son there shall be nothing good: but a wise servant shall have prosperous doings, and his way shall be directed aright.
α υἱῷ δολίῳ οὐδὲν ἔσται ἀγαθόν, οἰκέτῃ δὲ σοφῷ εὔοδοι ἔσονται πράξεις, καὶ κατευθυνθήσεται ἡ ὁδὸς αὐτοῦ.
И҆́же презира́етъ ве́щь, презрѣ́нъ бꙋ́детъ ѿ неѧ̀: а҆ боѧ́йсѧ за́повѣди, се́й здра́вствꙋетъ.
"He who disparages something," etc. He who disparages a good thing binds himself in the future because, by doing what he ought not to, he prepares a punishment for himself by which he may be bound. But even he who disparages an evil thing obliges himself in the future, not so that he may suffer punishment for such slander, but so that after the slander he may act more cautiously, for clearly, what he justly rebukes in others, he does not admit with impunity himself, as the Apostle shouts, "You who preach against stealing, do you steal? You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?" (Romans 2).
Commentary on Proverbs
"But he who fears the command," etc. It is better, therefore, for anyone to fear concerning his own weakness so that he may not transgress the divine commands, than to foolishly tear apart the errors of others with his mouth, as the Apostle says, "Even if a man be overtaken in a fault, you who are spiritual restore such a one in the spirit of meekness, considering yourself, lest you also be tempted" (Galatians 6).
Commentary on Proverbs
The law of the wise is fountain of life: but the man void of understanding shall die by a snare.
νόμος σοφοῦ πηγὴ ζωῆς, ὁ δὲ ἄνους ὑπὸ παγίδος θανεῖται.
Сы́нꙋ лꙋка́вомꙋ ничто́же є҆́сть бла́го: рабꙋ́ же мꙋ́дрꙋ благопоспѣ̑шна бꙋ́дꙋтъ дѣла̀, и҆ и҆спра́витсѧ пꙋ́ть є҆гѡ̀.
Sound discretion gives favour, and to know the law is the part of a sound understanding: but the ways of scorners tend to destruction.
σύνεσις ἀγαθὴ δίδωσι χάριν, τὸ δὲ γνῶναι νόμον διανοίας ἐστὶν ἀγαθῆς, ὁδοὶ δὲ καταφρονούντων ἐν ἀπωλείᾳ.
Зако́нъ мꙋ́дромꙋ и҆сто́чникъ жи́зни: безꙋ́мный же ѿ сѣ́ти ᲂу҆́мретъ.
Every prudent man acts with knowledge: but the fool displays his own mischief.
πᾶς πανοῦργος πράσσει μετὰ γνώσεως, ὁ δὲ ἄφρων ἐξεπέτασεν ἑαυτοῦ κακίαν.
Ра́зꙋмъ бл҃гъ дае́тъ блгⷣть: разꙋмѣ́ти же зако́нъ, мы́сли є҆́сть благі́ѧ: пꙋтїе́ же презира́ющихъ въ поги́бели.
"The shrewd man does everything with counsel," etc. Where he teaches that everything should be done with counsel, he understands more the divine counsel, which is clothed with sacred words, than the human counsel. For he is foolish who lives outside this counsel, even if he seems naturally shrewd and wise.
Commentary on Proverbs
A rash king shall fall into mischief: but a wise messenger shall deliver him.
βασιλεὺς θρασὺς ἐμπεσεῖται εἰς κακά, ἄγγελος δὲ σοφὸς ῥύσεται αὐτόν.
Всѧ́къ хи́трый твори́тъ съ ра́зꙋмомъ, безꙋ́мный же простре́тъ свою̀ ѕло́бꙋ.
"The messenger of the wicked falls into trouble." He refers to Arius and Sabellius, and other angels, that is, messengers of Satan, who, because they neglected the counsel of the divine Scriptures, fell into the trouble of hellish torments. "But the faithful envoy is health." That is, every Catholic preacher acquires eternal health for himself and his listeners.
Commentary on Proverbs
Instruction removes poverty and disgrace: but he that attends to reproofs shall be honoured.
πενίαν καὶ ἀτιμίαν ἀφαιρεῖται παιδεία, ὁ δὲ φυλάσσων ἐλέγχους δοξασθήσεται.
Ца́рь де́рзостенъ впаде́тъ во ѕла̑ѧ, вѣ́стникъ же мꙋ́дръ и҆зба́витъ є҆го̀.
The desires of the godly gladden the soul, but the works of the ungodly are far from knowledge.
ἐπιθυμίαι εὐσεβῶν ἡδύνουσι ψυχήν, ἔργα δὲ ἀσεβῶν μακρὰν ἀπὸ γνώσεως.
Нищетꙋ̀ и҆ безче́стїе ѿе́млетъ наказа́нїе: хранѧ́й же ѡ҆бличє́нїѧ просла́витсѧ.
If desire is fulfilled, it delights the soul, etc. Every desire, whether good or bad, when it anticipates affection, delights the soul; but the foolish, who enjoy only carnal desires, detest those who, for the love of heavenly things, despise lower entertainments.
Commentary on Proverbs
If thou walkest with wise men thou shalt be wise: but he that walks with fools shall be known.
ὁ συμπορευόμενος σοφοῖς σοφὸς ἔσται, ὁ δὲ συμπορευόμενος ἄφροσι γνωσθήσεται.
Жела̑нїѧ бл҃гочести́выхъ наслажда́ютъ дꙋ́шꙋ, дѣла́ же нечести́выхъ дале́че ѿ ра́зꙋма.
He who walks with the wise will be wise, etc. To walk with the wise is to imitate the actions of the wise. Therefore, however simple and rustic one may be, who cannot comprehend the secrets of wisdom, if he nevertheless follows the examples of the wise by living, he will rightly be counted among the wise. But he who loves the foolish, not because of their nature, since they are men, but because of their foolishness, whether as mimes or actors, or such like, not to correct by instructing, but to make them worse by favoring: such a one, though he seems wise by wit and doctrine, will be held worthy of the mark and condemnation of fools.
Commentary on Proverbs
Evil shall pursue sinners; but good shall overtake the righteous.
ἁμαρτάνοντας καταδιώξεται κακά, τοὺς δὲ δικαίους καταλήψεται ἀγαθά.
Ходѧ́й съ премꙋ́дрыми премꙋ́дръ бꙋ́детъ, ходѧ́й же съ безꙋ́мными позна́нъ бꙋ́детъ.
A good man shall inherit children’s children; and the wealth of ungodly men is laid up for the just.
ἀγαθὸς ἀνὴρ κληρονομήσει υἱοὺς υἱῶν, θησαυρίζεται δὲ δικαίοις πλοῦτος ἀσεβῶν.
Согрѣша́ющихъ пости́гнꙋтъ ѕла̑ѧ, првⷣныхъ же пости́гнꙋтъ бл҃га̑ѧ.
“A good man will inherit children’s children.” The verb “he will inherit” does not mean that he will take the inheritance from his sons; in fact, this would be the greatest curse. Rather, it means the opposite, that is, that he will transmit his riches to his posterity and will leave behind descendants. But the property of the ungodly is not transmitted to their sons but to those who can use them properly. Another interpretation may be: the mind, almost like a parent, generates good thoughts; and these become parents of similar actions.
Commentary on the Proverbs of Solomon, Fragment 13:22
A good man leaves an inheritance to his children, etc. We often see good men die without children, indeed promising greater rewards from the Lord to those who have preferred the chastity of virginity to the procreation of children, yet also the substance of the just being taken by sinners. For the Apostle glories in those who received the seizure of their goods with joy. Hence, it must be understood spiritually that the good and just Lord, who, after his passion ascending into heaven, left the apostles and their successors as heirs of his doctrine, to whose faith a multitude of peoples were converted, who were the substance of the devil. For he entered the house of the same wicked adversary and, breaking him with greater strength, plundered his arms in which he trusted and distributed his spoils, as he testifies in the Gospel. Or certainly, the substance of the sinner was kept for the just when the kingdom of God was taken from the Jews and given to a nation producing its fruits.
Commentary on Proverbs
The righteous shall spend many years in wealth: but the unrighteous shall perish suddenly.
δίκαιοι ποιήσουσιν ἐν πλούτῳ ἔτη πολλά, ἄδικοι δὲ ἀπολοῦνται συντόμως.
Бл҃гъ мꙋ́жъ наслѣ́дитъ сы́ны сынѡ́въ: сокро́вищствꙋетсѧ же првⷣнымъ бога́тство нечести́выхъ.
Many foods are in the fresh fields of the fathers, etc. He acts without proper judgment who is diligently occupied with amassing riches and does not himself dispense these accumulated riches to the poor for the redemption of his soul, but reserves them to be dispensed by others after him, as it is said in the superior verse by the letter: And the substance of the sinner is stored up for the just, especially when victuals abound for him from the right of paternal inheritance, and there is no necessity incumbent on him to gather any moneys. This is indeed what he says, Many foods are in the fresh fields of the fathers. But in the spiritual sense, there are many foods of heavenly nourishment in the sayings and examples of venerable fathers, and he acts without reason who eagerly reading, meditating, and expounding upon these, serves not his own salvation by this, but rather others, while he himself deviates from what he reads, either by evil deeds or by the impiety of heretical sense. Such a one, in the fresh fields of the fathers, that is, in the works or sayings of the fathers well cultivated by optimal institution, acquires support not for himself, but for others, those namely who reading his treatises find through them the spiritual sense, by which they are inwardly refreshed... The preceding verse was thus translated by ancient interpreters: Just men will enjoy riches for many years; but the wicked will perish quickly.
Commentary on Proverbs
He that spares the rod hates his son: but he that loves, carefully chastens [him].
ὃς φείδεται τῆς βακτηρίας μισεῖ τὸν υἱὸν αὐτοῦ, ὁ δὲ ἀγαπῶν ἐπιμελῶς παιδεύει.
Првⷣнїи насладѧ́тсѧ въ бога́тствѣ лѣ̑та мнѡ́га: непра́веднїи же поги́бнꙋтъ вско́рѣ.
You fathers, educate your children in the Lord, bringing them up in the nurture and admonition of the Lord, and teach them such trades as are agreeable and suitable to the Lord, lest they by such opportunity become extravagant and continue without punishment from their parents, and so become slack before their time and go astray from that which is good. Therefore do not be afraid to reprove them and to teach them wisdom with severity. For your corrections will not kill them but rather preserve them.… [Thus Solomon says,] “He that spares his rod hates his son,” and afterwards, “Beat his sides while he is an infant, lest he be hardened and disobey you.” He, therefore, who neglects to admonish and instruct his own son, hates his own child. Teach, therefore, your children the word of the Lord. Bring them under with cutting stripes, and make them subject from infancy, teaching them the holy Scriptures, which are Christian and divine, and delivering to them every sacred writing, “not giving them such liberty that they get the mastery” and act against your opinion. Do not permit them to club together with peer groups. For so they will be turned to disorderly ways and will fall into fornication. And if this happens by the carelessness of their parents, those who gave them birth will be guilty of their souls. For if the offending children get into the company of debauched persons by the negligence of those who gave them life, they will not be punished alone by themselves, but their parents also will be condemned on their account. For this cause, endeavor at the time when they are of an age fit for marriage, to join them in wedlock and settle them together, lest in the heat and fervor of their age their course of life become dissolute and you be required to give an account by the Lord God in the day of judgment. .
Constitutions of the Holy Apostles
Then the provident guide of the soul has regard to this, that he may circumscribe her pleasures and cut off her desires, that she may not delight herself in them. That father's corrections are profitable, who spares not the rod, that he may render his son's soul obedient to salutary precepts. For he visits with a rod, as we read, I will visit their offences with the rod. And so he who smites the soul of the Israelites with a rod on the cheek, by this Divine punishment instructs her in the discipline of patience. But no man need despair who is chastised and corrected, for he who loveth his son chastiseth him. Let no man therefore despair of a remedy.
Letters 61-70
“He that spares the rod hates his son.” For, give us a person who with right faith and true understanding can say with all the energy of his heart, “My soul thirsts for God, for the living God: when shall I come and appear before God?” For such a person there is no need of the terror of hell, to say nothing of temporal punishments or imperial laws, seeing that with him it is so indispensable a blessing to cleave to the Lord that he not only dreads being parted from that happiness as a heavy punishment but can scarcely even bear delay in its attainment. But yet, before the good sons can say they have “a desire to depart, and to be with Christ,” many must first be recalled to their Lord by the stripes of temporal scourging, like evil servants, and in some degree like good-for-nothing fugitives.
The Correction of the Donatists 6:21
You fathers, educate your children in the Lord, bringing them up in the nurture and admonition of the Lord, and teach them such trades as are agreeable and suitable to the Lord, lest they by such opportunity become extravagant and continue without punishment from their parents, and so become slack before their time and go astray from that which is good. Therefore do not be afraid to reprove them and to teach them wisdom with severity. For your corrections will not kill them but rather preserve them.… [Thus Solomon says,] “He that spares his rod hates his son,” and afterwards, “Beat his sides while he is an infant, lest he be hardened and disobey you.” He, therefore, who neglects to admonish and instruct his own son, hates his own child. Teach, therefore, your children the word of the Lord. Bring them under with cutting stripes, and make them subject from infancy, teaching them the holy Scriptures, which are Christian and divine, and delivering to them every sacred writing, “not giving them such liberty that they get the mastery” and act against your opinion. Do not permit them to club together with peer groups. For so they will be turned to disorderly ways and will fall into fornication. And if this happens by the carelessness of their parents, those who gave them birth will be guilty of their souls. For if the offending children get into the company of debauched persons by the negligence of those who gave them life, they will not be punished alone by themselves, but their parents also will be condemned on their account. For this cause, endeavor at the time when they are of an age fit for marriage, to join them in wedlock and settle them together, lest in the heat and fervor of their age their course of life become dissolute and you be required to give an account by the Lord God in the day of judgment.
Constitutions of the Holy Apostles 4:2.11
He who spares the rod hates his son, etc. For both a good father teaches his son, and a catholic teacher instructs his disciple, lest he deflects to iniquity, solicitously.
Commentary on Proverbs
A just [man] eats and satisfies his soul: but the souls of the ungodly are in want.
δίκαιος ἔσθων ἐμπιπλᾷ τὴν ψυχὴν αὐτοῦ, ψυχαὶ δὲ ἀσεβῶν ἐνδεεῖς.
И҆́же щади́тъ же́злъ (сво́й), ненави́дитъ сы́на своего̀: любѧ́й же наказꙋ́етъ прилѣ́жнѡ.
We have been created, not to eat and drink but to come to the knowledge of God. “The just man,” Scripture says, “eats and fills his soul; but the belly of the wicked is ever in want,” ever hungry with a greed that cannot be quenched.
The Instructor Book 2
We must consider the food promised in the law as the food of the soul, which is to satisfy not both parts of a person’s nature but the soul only. And the words of the gospel, although probably containing a deeper meaning, may yet be taken in their more simple and obvious sense, as teaching us not to be disturbed with anxieties about our food and clothing, but, while living in plainness, and desiring only what is needful, to put our trust in the providence of God.
Against Celsus 7:24
If you take [this verse] according to the literal sense that “when the just person eats he will fill his soul but the souls of the impious will be in poverty,” it will appear false. For the souls of the impious take food with eagerness and strive after “satiety,” but the just meanwhile are hungry. Finally, Paul was just, and he said, “Up to this hour we are hungry, and thirsty, and naked, and we are beaten with fists.” And again he says, “In hunger and thirst, in many fastings.” And how does Solomon say, “when the just eats he will satisfy his soul”? But if you consider how “the just person” always and “without interruption” eats from “the living bread” and fills his soul and satisfies it with heavenly food which is the Word of God and his wisdom, you will find how the just person “eats his bread in abundance” from the blessing of God.
Homilies on Leviticus 16:5.4
But the righteous eats and fills his soul, etc. The righteous receive the foods of wisdom, which are found to have sprung in the fresh fields of the fathers, that is, in the works and words of preceding just men, and they transfer these to the profit of their soul by living well. The belly of the wicked, that is, the capacity of the sense of heretics, is insatiable; for, as the Apostle says, Ever learning and never able to come to the knowledge of the truth (II Tim. III). Why, indeed, they do not deserve to be filled with knowledge, unless it is because, not being replenished with the foods of paternal instruction, they gather these for others without judgment?
Commentary on Proverbs
A wise son is obedient to his father: but a disobedient son will be destroyed.
ΥΙΟΣ πανοῦργος ὑπήκοος πατρί, υἱὸς δὲ ἀνήκοος ἐν ἀπωλείᾳ.
Сы́нъ бл҃горазꙋ́мный послꙋшли́въ ѻ҆тцꙋ̀, сы́нъ же непокорли́вый въ поги́бель.