Proverbs 2

Wisdom is open to all and loves humankind. Anyway, Solomon says, “My son, if you accept my words of instruction and keep them deep within you, your ear will listen to wisdom.” This means that the word is sown and kept deep in the soul of the learner as if in the ground. This is spiritual growth.So he adds, “You shall direct your heart to understanding and direct it towards instruction for your son.” For in my view, the union of soul with soul and spirit with spirit in accordance with the sowing of the word brings growth to the seed sown and produces life. Everyone who is educated in obedience to his educator becomes a son.

The Stromata Book 1

My son, if you accept my words, etc. He who stores up God's commandments within himself is he who, listening, carefully hides them in his heart, as the one who says: I have hidden your words in my heart, so that I might not sin against you. For it is greatly to be cared for that these should not be taken from us by demons, like the seed, as in the parable of the Gospel, cast by the wayside, which birds take away.

Commentary on Proverbs

That your ear may listen to wisdom. For he is proven not to listen to wisdom with his ear, who, receiving the words of God only through the hearing of the body, does not retain them in memory to perform them. Therefore, if you receive God's commandments with a fixed love for learning and keeping them, first hold to the path of humility. For this is what is subsequently added,

Commentary on Proverbs

Incline your heart to understand prudence. To incline is indeed to humble the heart to understand prudence and to cleanse the heart, to make it worthy to receive the mysteries of truth. Therefore, the same Wisdom, speaking to the Father, says: You have hidden these things from the wise and prudent, and revealed them to little children (Matt. XI; Luke X); that is, you have hidden them from the proud, and revealed them to the humble.

Commentary on Proverbs

God’s wisdom … [works] “in many forms and many ways” through technical skill, scientific knowledge, faith, prophecy; it shows us its power to our benefit, because “all wisdom comes from the Lord and is with him to all eternity,” as the wisdom of Jesus puts it. “For if you call for practical wisdom and perception at the top of your voice, if you seek it as you would a treasure of silver, and if you track it down ardently, then you will realize the meaning of reverence for God and you will grasp the perception of God.” The prophet spoke to distinguish this from the philosophic approach to perception. He is teaching us with great dignity and solemnity to search it out in order to progress toward reverence for God. So he opposed to it perception made in reverence for God, alluding to revealed knowledge in these words: “For God grants wisdom from his mouth together with perception and practical wisdom, and stores up help for the righteous.” When people are made righteous by philosophy, they have stored help for themselves and inward perception which leads to reverence for God.

The Stromata Book 1

For if you call out for wisdom, etc. We ought to call upon, that is, to invoke through prayer, none but God. When therefore he teaches that wisdom is to be invoked, he shows beyond doubt, that not just any wisdom, that is, knowledge of heavenly or earthly things, but the very knowledge of the Divine is to be gained by us. For in the perception of this wisdom, the highest perception of blessedness is found, as attested by herself, who, praying to the Father for us, says: And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent (John XVII). It should be noted, however, that he advises both to call upon wisdom and to incline our heart to understanding prudence, because it is certainly necessary both to implore divine help in all things, and with the Lord's help, to do the good we are able. For without him we can do nothing, nor again without our effort, however small, should we believe we are to be saved by him.

Commentary on Proverbs

Another passage of Scripture exhorting us to love of wisdom says it should be sought after like money. Must we therefore think holy Scripture praises avarice? It is well known to what great efforts and pains lovers of money will patiently subject themselves, from what great pleasures they abstain, in their desire to increase their wealth or in their fear of diminishing it. With what great shrewdness they pursue gain, and how prudently they avoid losses; how they are usually afraid to take the property of others, and sometimes despise loss to themselves lest they lose more in its quest and litigation. Because these traits are well known, it is right for us to be exhorted so to love wisdom that we most eagerly seek it as our treasure, acquire more and more of it, suffer many trials, restrain desires, ponder the future, so that we may preserve innocence and beneficence. Whenever we act in this way we are in possession of true virtues, because our objective is true, that is, is in harmony with our nature in reference to salvation and true happiness.

Against Julian 4:3.18

It’s unfitting, it’s insulting, that wisdom should be compared with money, but love is being compared to love. What I see here, after all, is that you all love money in such a way that when love of money gives the order, you undertake hard labor, you put up with starving, you cross the sea, you commit yourselves to wind and wave. I have something to pick on in the matter of what you love, but I have nothing to add to the love with which you love. “Love like that, and I don’t want to be loved any more than that,” says God. “I’m talking to the riffraff, I’m speaking to the greedy: You love money; love me just as much. Of course, I’m comparably better; but I don’t want more ample love from you; love me just as much as you love money.”

Sermon 399:11

If you seek it like silver, etc. If with so much care you seek wisdom as the covetous seek silver, or certainly if you seek that same wisdom as anxiously as if you were to acquire through it infinite and ineffable riches, you will receive the rewards which are subsequently explained. He who digs for treasures casts out earth, makes a deep pit, diligently persists in laboring until he reaches the treasures he seeks. And he who desires to find the treasures of wisdom should cleanse himself of any earthly matters he finds in himself, cut off carnal enticements, make a pit of humility in himself, and not cease from acting until he knows himself to have found the way of truth.

Commentary on Proverbs

Solomon says, “You will find a divine sense.” For he knew that there were in us two kinds of senses, the one being mortal, corruptible and human, and the other immortal and intellectual, which here he calls “divine.” By this divine sense, therefore, not of the eyes but of a pure heart, that is, the mind, God can be seen by those who are worthy.

On First Principles 1:1.9

Wisdom and understanding must precede, in order for the fear of God to coexist along with them.

Scholia on Proverbs 20:2.5

Then you will understand the fear of the Lord, etc. If you seek with a careful heart, you will come to the experience of the loving fear of the Lord, which is not only the beginning but the perfection of heavenly wisdom in this life alone. And thus perfect love does not cast it out (I John IV), but makes it endure forever. And you will find the knowledge of his divinity, which makes perpetually blessed.

Commentary on Proverbs

Students of these revered writings should be advised not only to learn the kinds of expressions in the holy Scriptures, to notice carefully how they are customarily expressed there, and to remember them but also to pray that they may understand them, and this is chiefly and especially necessary. Indeed, in these books which they are studying earnestly, they read that “the Lord gives wisdom; and out of his mouth comes prudence and knowledge.” It is from him that they have received that zeal for study, if it is endowed with piety.

Christian Instruction 3:37.59

For the Lord gives wisdom. This verse refers to what was said above: For if you call out for wisdom, and so on, until it says: And you will find the knowledge of God. For wisdom, that is, the Lord, is to be invoked to receive wisdom, because wisdom cannot be possessed by us ourselves, but is given by the Lord. Let Pelagius be silent, refuted by the Apostle who says: For what do you have that you did not receive? (1 Cor. IV). And James the Apostle: If anyone lacks wisdom, let him ask of God (James I).

Commentary on Proverbs

And from his mouth comes wisdom and understanding. In this verse, that ineffable and coeternal wisdom born of God the Father may be understood, of which it is elsewhere said: I came forth from the mouth of the Most High, the firstborn (Eccli. XXIV). The mouth of the Lord can also be understood in his saints, whence it is often said in the prophets, Because the mouth of the Lord has spoken; And from his mouth comes knowledge and understanding, which unless he himself sanctifies the human mouth, unless he graciously makes it his own, no one can speak perfect wisdom.

Commentary on Proverbs

He will guard the salvation of the upright, etc. Virtues are related to each other, righteousness and simplicity, nor can they be separated from each other. Hence, wisdom does not seek one of them without the other; but in whomsoever both are found, these it guards and protects. Finally, of the blessed Job it is said that he was a simple and upright man (Job I): simple, namely, by the innocence of meekness; upright, by the caution of discretion. Simple, because he desired to harm no one, but indeed to benefit all; upright, because he permitted himself to be corrupted by no one.

Commentary on Proverbs

Keeping the paths of justice, etc. The ways of the saints, the general precepts of God; the paths of righteousness, the stricter rules of the heavenly life, which are accessible only to the perfect, it says; wisdom keeps both as to help the upright and the simple in whatever grade of virtues they stand.

Commentary on Proverbs

We read in sacred Scripture, dearly beloved, that holy counsel should keep those who are solicitous for their soul’s salvation, as the divine Word puts it: “Holy counsel shall keep you.” If holy counsel keeps a soul, that which is unholy not only fails to keep it but even kills it. Perhaps someone says, Who can always be thinking of God and eternal bliss, since all people must be solicitous for food, clothing and the management of their household? God does not bid us be free from all anxiety over the present life, for he instructs us through his apostle: “If anyone will not work, neither let him eat.” The same apostle repeats the idea with reference to himself when he says, “We worked night and day so that we might not burden any of you.” Since God especially advises reasonable thought of food and clothing, so long as avarice and ambition which usually serve dissipation are not linked with it, any action or thought is most rightly considered holy. The only provision is that those preoccupations should not be so excessive that they do not allow us to have time for God, according to the words: “The burdens of the world have made them miserable.” Since bodily necessities are satisfied with little, while ambition is never appeased even if it obtains the whole world, let us reject wicked thoughts which spring from the poisonous root of passion. Let us, on the other hand, love only those which will help us obtain an eternal reward, so that what was said before may be fulfilled in us: “Holy counsel shall keep you.”

Sermon 45:1

Counsel will guard you, etc. The evil way, the works of iniquity; the man speaking perversely, he calls the teachers of iniquitous behavior. The evil way, onto which they call those who say, Come with us, let us lie in wait for blood. The perverse speaker, he signifies as the author of this persuasion.

Commentary on Proverbs

Who leave the straight path, etc. Beautifully he has opposed dark ways to the straight path, because indeed the journey of right action is performed in light and leads to the joys of the supreme light. As the Lord says: Everyone who does evil hates the light and does not come to the light, so that his deeds may not be exposed (John III). And such a one meets his end in outer darkness.

Commentary on Proverbs

For seeing the city, he wept over it, saying: If you had known, even you. This he did once, when he announced that the city would perish. This our Redeemer never ceases to do daily through his elect, when he considers that certain people have passed from a good life to wicked ways. For he mourns those who do not know why they are mourned, because, according to the words of Solomon: They rejoice when they have done evil and exult in the worst things. If they had recognized their damnation which hangs over them, they themselves would mourn with the tears of the elect.

40 Homilies on the Gospels, Homily 39

Who rejoice when they have done evil, etc. Therefore, they who do evil rejoice because they walk in dark ways and do not know where they are going. For if they saw that they were heading toward punishments, they would certainly restrain their step and correct their harmful joy with wholesome weeping.

Commentary on Proverbs

What is the meaning of “Prepare the way of the Lord”? Make ready for the reception of whatever Christ may wish to enact; withdraw your hearts from the shadow of the law; cease from the types; think no more perversely.… “Make the paths of our God straight.” For every path that leads unto good is straight and smooth and easy; but the other is crooked that leads down to wickedness those who walk therein. For of such it is written, “Whose paths are crooked, and the tracks of their wheels awry.” Straightforwardness, therefore, of the mind is as it were a straight path, having no crookedness.

Commentary on Luke, Homily 6

To deliver you from the strange woman, etc. This verse depends on what was said earlier, where it was said, Prudence will watch over you. And the meaning is, Prudence will watch over you, to deliver you from the strange woman. Therefore, because previously Solomon admonished his hearer, whom he strives to teach wisdom, not to join thieves or run with them if he sees a thief, but to walk uprightly and simply, he now advises not to share their portion with adulterers. Of whom what was said before, To deliver you from the evil way and from the man who speaks perversely, can also be specifically understood; for what speech is more perverse than to persuade to debauchery? This chapter begins from the place where it says: My son, if you receive my words and hide my commandments with you. However, through the strange woman, the depravity of heretics, alien to the members of Christ and the Church, can be understood, which usually deceives the hearts of the innocent by the softness of persuasion and the blandishments of the tongue. From whence the Psalmist: They have sharpened their tongues like a serpent; the poison of asps is under their lips.

Commentary on Proverbs

And leaves the guide of her youth, etc. It is clear about the adulteress because she first leaves her husband and forgets the covenant of her God, evidently that which she made with her husband, with the Lord as witness, at the time of marriage, that they would keep the faith of chastity with each other. It is also clear about the heretical mind, because it leaves the teacher from whom it learned the faith of the Church; and forgets the covenant of its God, that is, of the Lord's own faith, which is contained in the creed, which it promised to keep on the day of baptism.

Commentary on Proverbs

For her house is inclined to death, etc. Every behavior of the adulteress leads to destruction, and although she seems sweet and gentle, she will feel no less vengeance at the end than those who serve with open impiety by robbery. The house of the adulteress, her very flesh, in which she is laid under degradation and lust, can be understood, which at the last time of judgment, will rise not to life, but to eternal death. But also the house of heretics, because it is built upon sand, even when it seems to stand, leans towards ruin, and by its own growth as by certain paths, it tends to the company of the impious, that is, it extends to the torments of evil spirits.

Commentary on Proverbs

All who go to her do not return, etc. To her, to death he says, not to the woman. For it is possible for him who is mixed with an adulteress, with the help of the Lord, to return and earn life again by repenting; it is possible for him who is stained with heresy, by coming to one's senses, to return to salvation. But he who is once snatched away by eternal death will never return to the way by which he seeks the life of the blessed. This is said specifically against the Origenists, who promise to heretics, prostitutes, and all the crowds of the wicked, and even to the devil himself and his angels, forgiveness of sins, life, and the kingdom in the heavens after countless times of the filled universal judgment; misunderstanding that passage of Isaiah: And they will be shut up there in prison, and after many days they will be visited (Isaiah 24). As if, after many times of the finished judgment, the impious would be loosed and saved, whereas he rather grants them no salvation, but signifies that those who die at this time due to the enormity of their crimes, deserve to be confined in the prison of punishments, will be visited only for a short time at the time of resurrection, so that, having received their bodies, they will be condemned more severely in judgment, and immediately after the judgment will be shut up forever in more cruel punishments. Although it can also be rightly taken this way, All who go to her, that is, to the prostitute, or to her house, do not return, because, as far as nature is concerned, corrupted by their perverse will, it does not have a return by itself; but through the grace of God, by which it is helped and renewed, so that it may take hold of the paths of life. For by this saying the weight of iniquity is designated, so that when someone returns, he does not attribute it to himself, but to the grace of God, not from works, lest he should boast.

Commentary on Proverbs

It is clearly we, I say, who make rough the straight and smooth paths of the Lord with the wicked and hard rocks of our desires, who very foolishly abandon the royal road paved with apostolic and prophetic stones and made level by the footsteps of all the holy ones and of the Lord himself, and who pursue byways and brambly roads. Blinded by the seductions of present pleasures, we crawl along the dark and obstructed trails, our feet lacerated by the thorns of vice and our wedding garment in tatters, and we are not only pierced by the sharp needles of thorny bushes but also brought low by the stings of the poisonous serpents and the scorpions that lie in wait there. .

It is plain, I say, that it is we, who make rough with the nasty and hard stones of our desires the right and smooth paths of the Lord; who most foolishly forsake the royal road paved with the fine pebbles of apostles and prophets, and trodden down by the footsteps of all the saints and of the Lord himself, and seek trackless and thorny places. Blinded by the allurements of present delights, we make our way with wounded feet and our wedding garment rent, through dark paths, overrun with the briars of sins, so as not only to be pierced by the sharp thorns of the brambles but actually laid low by the bites of deadly serpents and scorpions lurking there.

Conference 24:24

To walk in the good way, etc. The good way, he calls the unity of true faith, about which the Lord says, I am the way (John XIV); and again: No one can come to the Father, except through me (Ibid.). But the paths of the righteous, he names the various examples of the saints. This verse depends on what was said above: Prudence will preserve you; as also that, To be delivered from the strange woman.

Commentary on Proverbs

21–22

It is right and holy therefore, men and brethren, rather to obey God than to follow those who, through pride and sedition, have become the leaders of a detestable emulation. For we shall incur no slight injury, but rather great danger, if we rashly yield ourselves to the inclinations of men who aim at exciting strife and tumults, so as to draw us away from what is good. Let us be kind one to another after the pattern of the tender mercy and benignity of our Creator. For it is written, "The kind-hearted shall inhabit the land, and the guiltless shall be left upon it, but transgressors shall be destroyed from off the face of it." [Proverbs 2:21-22] And again [the Scripture] says, "I saw the ungodly highly exalted, and lifted up like the cedars of Lebanon: I passed by, and, behold, he was not; and I diligently sought his place, and could not find it. Preserve innocence, and look on equity: for there shall be a remnant to the peaceable man." [Psalm 37:35-37]

Clement's First Letter to the Corinthians, Chapter 14

For those who are upright will inhabit the land, etc. And here he joins the upright with the simple, as also above when he said: He will keep the salvation of the upright, and protect those who walk simply; because undoubtedly simplicity without uprightness is dissolved and foolish, but uprightness without simplicity is certainly austere and harsh; indeed, both virtues combined make a perfect man. But between the two verses it differs that in the former, the Lord is indicated to help the righteous struggling in the present, and in the latter, because he will crown the victors in the future. For by the name of earth, the Church is designated, which is accustomed to germinate spiritual fruit for God, in which the righteous dwell and remain, because they are not separated from its fellowship even by death, but at the end of this life, they reach that part of it which reigns with Christ in the heavens.

Commentary on Proverbs

But the wicked will be destroyed from the earth, etc. These words can be taken not generally about all the condemned, but specifically about those who seem to belong to the land of the Lord, that is, the Church, and yet due to their merits are removed from it: some openly by the judgment of the Church itself, like Simon, Arius, and Porphyry; some secretly by the judgment of the invisible judge, like countless even of those who seem good to people. For he calls manifest apostates the wicked; but all those acting wickedly who, having received the sacraments of faith, degenerate from its purity in some manner. Both, however, in the future retribution, will be destroyed from the land of the living, because the wicked will not dwell near the Lord, nor will the unjust remain in his sight. And rightly so, because he predicted many things about the ways of the good and evil, he subjoined in conclusion the end of both, just as in the preceding parable, which forbade associations with robbers, saying of the end of the wicked: And the prosperity of fools will destroy them; saying of the end of the good: But whoever listens to me will dwell without terror. These verses which we have recently discussed, can be understood about the ancient people of God, because when they lived uprightly, they happily remained in their land, but when they sinned, they were destroyed by enemies.

Commentary on Proverbs