Proverbs 24
Commentary from 12 fathers
For their heart meditates falsehoods, and their lips speak mischiefs.
τί, τέκνον, τηρήσεις; τί; ρήσεις Θεοῦ. πρωτογενές, σοὶ λέγω, υἱέ· τί τέκνον ἐμῆς κοιλίας; τί τέκνον ἐμῶν εὐχῶν;
лжа́мъ бо поꙋча́етсѧ се́рдце и҆́хъ, и҆ болѣ̑зни ᲂу҆стнѣ̀ и҆́хъ глаго́лютъ.
A house is built by wisdom, and is set up by understanding.
μὴ δῷς γυναιξὶ σὸν πλοῦτον, καὶ τὸν σὸν νοῦν καὶ βίον εἰς ὑστεροβουλίαν.
Съ премꙋ́дростїю зи́ждетсѧ до́мъ и҆ съ ра́зꙋмомъ и҆справлѧ́етсѧ.
[Solomon] calls Christ wisdom, intelligence and reason. The house is [Christ’s] church which he built and whose storerooms he filled with every kind of precious and splendid riches. The storerooms are the hearts of those who believe in Christ and live in imitation of him—those hearts, I mean, which abound in goodness in thoughts, words and deeds. For this reason, they are made worthy of eternal blessedness.
Commentary on the Proverbs of Solomon, Fragment 24:3-4
By discretion the chambers are filled with all precious and excellent wealth.
μετὰ βουλῆς πάντα ποίει, μετὰ βουλῆς οἰνοπότει· οἱ δυνάσται θυμώδεις εἰσίν, οἶνον δὲ μὴ πινέτωσαν,
Съ чꙋ́вствїемъ и҆сполнѧ́ютсѧ сокрѡ́вища ѿ всѧ́кагѡ бога́тства честна́гѡ и҆ до́брагѡ.
In doctrine, the storehouses will be filled, etc. The storehouses are the hearts of the righteous, which will be filled with the gifts of virtues only by the doctrine of wisdom.
Commentary on Proverbs
A wise man is better than a strong man; and a man who has prudence than a large estate.
ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας καὶ ὀρθὰ κρῖναι οὐ μὴ δύνωνται τοὺς ἀσθενεῖς.
Лꙋ́чше мꙋ́дрый крѣ́пкагѡ, и҆ мꙋ́жъ ра́зꙋмъ и҆мѣ́ѧй земледѣ́льца вели́ка.
A wise man is strong, etc. Not everyone who is strong and wise, but everyone who is wise is to be called strong, because even if he is weak in body, if wisdom is present, he conquers all struggles of his adversary, that is, of the devil.
Commentary on Proverbs
War is carried on with generalship, and aid is supplied to the heart of a counsellor.
δίδοτε μέθην τοῖς ἐν λύπαις καὶ οἶνον πίνειν τοῖς ἐν ὀδύναις,
Со ᲂу҆правле́нїемъ быва́етъ бра́нь, по́мощь же съ се́рдцемъ совѣ́тнымъ.
[Solomon] calls war a matter full of disorder, a matter in need of many hands. Or, he may be warning us not to rush to war inconsiderately. Behold, he says, When a decision must be taken, is it not always beneficial to have wisdom in the middle of things?
Commentary on the Proverbs of Solomon, Fragment 24:6
Wisdom and good understanding are in the gates of the wise: the wise turn not aside from the mouth of the Lord,
ἵνα ἐπιλάθωνται τῆς πενίας καὶ τῶν πόνων μὴ μνησθῶσιν ἔτι.
Премꙋ́дрость и҆ мы́сль бла́га во вратѣ́хъ премꙋ́дрыхъ: смы́сленнїи не ᲂу҆кланѧ́ютсѧ ѿ зако́на гдⷭ҇нѧ,
Wisdom is high for a fool, etc. A fool cannot attain wisdom. For it is high from him who lies in the depths of vices; who even if he thinks he has some knowledge now, at the gate of the city, that is, at the exit of this life, he will find that he knew nothing.
Commentary on Proverbs
but deliberate in council. Death befalls uninstructed [men].
ἄνοιγε σὸν στόμα λόγῳ Θεοῦ, καὶ κρῖνε πάντας ὑγιῶς.
но совѣ́тꙋютъ въ со́нмищихъ. Ненака́занныхъ срѣта́етъ сме́рть,
He who thinks to do evil, shall be called a fool. Do not think that he whom you see to be dull and slow-witted should be considered a fool, he clearly shows that he should be called a fool who even consents to the suggestions of sin in thought, even if he seems sharp in intellect; but not him who, although he appears dull in sense, resolved to obey the commands of God, which he could learn.
Commentary on Proverbs
The fools also dies in sins; and uncleanness [attaches] to a pestilent man.
ἄνοιγε σὸν στόμα καὶ κρῖνε δικαίως, διάκρινε δὲ πένητα καὶ ἀσθενῆ.
ᲂу҆мира́етъ же безꙋ́мный во грѣсѣ́хъ. Нечистота̀ мꙋ́жꙋ гꙋби́телю:
He shall be defiled in the evil day, and in the day of affliction, until he be utterly consumed.
μὴ παραδῷς οἰκέτην εἰς χεῖρας δεσπότου, μήποτε καταράσηταί σε καὶ ἀφανισθῇς.
ѡ҆скверни́тсѧ въ де́нь ѕо́лъ и҆ въ де́нь печа́ли, до́ндеже ѡ҆скꙋдѣ́етъ.
If you despair, being wearied in the day of distress, etc. Nothing is more detestable than despair, which those who have, lose the constancy of fortitude both in the general labors of this life and, which harms most, in the fight of faith.
Commentary on Proverbs
Deliver them that are led away to death, and redeem them that are appointed to be slain; spare not [thy help].
ἔκγονον κακὸν πατέρα καταρᾶται, τὴν δὲ μητέρα οὐκ εὐλογεῖ.
И҆зба́ви ведѡ́мыѧ на сме́рть и҆ и҆скꙋпѝ ᲂу҆бива́емыхъ, не щадѝ.
“Redeem those who are ready to be slain; spare no effort.” [Solomon] did not say, “Enquire curiously, and learn who they are,” and yet for the most part they who are led away to execution are wicked. This especially is charity. For he that does good to a friend does it not altogether for God’s sake; but he that does good to one unknown acts purely for God’s sake. Do not spare your money; even if it is necessary to spend all, yet give.But we, when we see persons in extreme distress, bewailing themselves, suffering things more grievous than ten thousand deaths, and oftentimes unjustly, we [I say] are sparing of our money and unsparing of our brothers. We are careful of lifeless things but neglect the living soul!
On the Epistle to the Hebrews 10:9
From your own example, therefore, learn to be compassionate toward those who struggle, and never frighten with bleak despair those who are in trouble or unsettle them with harsh words. Instead, encourage them mildly and gently and, according to the precept of that most wise Solomon: “Spare not to save those who are being led to death and to redeem those who are being slain.” .
Learn from your own experience to sympathize with those in trouble and never terrify with destructive despair those who are in danger, nor harden them with severe speeches, but rather restore them with gentle and kindly consolations. As the wise Solomon says, “Spare not to deliver those who are led forth to death, and to redeem those who are to be slain.”
Conference 2:13
Deliver those who are being led to death, etc. It can be taken mystically. Deliver those who are deceived by heretics, by preaching the correct faith, by showing the examples of good works, liberate those who are being led to destruction by living evilly with Catholics. But also, if you see those fallen or about to fall in the struggle of persecution, strive to restore them to life with diligent exhortation; if you see those perishing from hunger, if you see those freezing, refresh them by giving food and clothing.
Commentary on Proverbs
But if thou shouldest say, I know not this man; know that the Lord knows the hearts of all; and he that formed breath for all, he knows all things, who renders to every man according to his works.
ἔκγονον κακὸν δίκαιον ἑαυτὸν κρίνει. τὴν δ᾿ ἔξοδον αὐτοῦ οὐκ ἀπένιψεν.
А҆́ще же рече́ши: не вѣ́мъ сегѡ̀: разꙋмѣ́й, ꙗ҆́кѡ гдⷭ҇ь всѣ́хъ сердца̀ вѣ́сть, и҆ созда́вый дыха́нїе всѣ̑мъ, се́й вѣ́сть всѧ́чєскаѧ, и҆́же возда́стъ комꙋ́ждо по дѣлѡ́мъ є҆гѡ̀.
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: [Proverbs 24:12] To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God.
[My] son, eat honey, for the honeycomb is good, that thy throat may be sweetened.
ἔκγονον κακὸν ὑψηλοὺς ὀφθαλμοὺς ἔχει, τοῖς δὲ βλεφάροις αὐτοῦ ἐπαίρεται.
Ꙗ҆́ждь ме́дъ, сы́не, бла́гъ бо є҆́сть со́тъ, да наслади́тсѧ горта́нь тво́й:
Eat, my son, honey, for it is good, etc. It is very clear why he compares the doctrine of wisdom to honey and the honeycomb, because certainly, as the former surpasses foods, so the latter surpasses other teachings in sweetness. But there is a difference in the significance of each, because the honey, which is ready to eat, implies the moral surface of the letter; but the honeycomb, in which honey is expressed from the wax, figuratively denotes the allegorical speech, where, with the veil of the letter removed, the sense of spiritual sweetness is perceived with some labor or delay.
Commentary on Proverbs
Thus shalt thou perceive wisdom in thy soul: for if thou find it, thine end shall be good, and hope shall not fail thee.
ἔκγονον κακὸν μαχαίρας τοὺς ὀδόντας ἔχει καὶ τὰς μύλας τομίδας, ὥστε ἀναλίσκειν καὶ κατεσθίειν τοὺς ταπεινοὺς ἀπὸ τῆς γῆς καὶ τοὺς πένητας αὐτῶν ἐξ ἀνθρώπων. (Μασ. ΚΔ´,
си́це ᲂу҆разꙋмѣ́еши премꙋ́дрость дꙋше́ю твое́ю: а҆́ще бо ѡ҆брѧ́щеши, бꙋ́детъ добра̀ кончи́на твоѧ̀, и҆ ᲂу҆пова́нїе не ѡ҆ста́витъ тебѐ.
Bring not an ungodly man into the dwelling of the righteous: neither be deceived by the feeding of the belly.
). Τῇ βδέλλῃ τρεῖς θυγατέρες ἦσαν ἀγαπήσει ἀγαπώμεναι, καὶ αἱ τρεῖς αὗται οὐκ ἐνεπίμπλασαν αὐτήν, καὶ ἡ τετάρτη οὐκ ἠρκέσθη εἰπεῖν· ἱκανόν.
Не приводѝ нечести́ваго на па́жить првⷣныхъ, нижѐ прельща́йсѧ насыще́нїемъ чре́ва:
Do not lie in wait, nor seek impiety in the house of the just, etc. Do not seek any occasion by which you might slander a just man. For if he falls, he quickly removes his foot, so that he may be free from the vice that is not repeated in deed. But the wicked fall in such a way that they do not rise again, as he subsequently adds, saying:
Commentary on Proverbs
For a righteous man will fall seven times, and rise [again]: but the ungodly shall be without strength in troubles.
ᾅδης καὶ ἔρως γυναικὸς καὶ γῆ οὐκ ἐμπιπλαμένη ὕδατος καὶ ὕδωρ καὶ πῦρ οὐ μὴ εἴπωσιν· ἀρκεῖ·
седмери́цею бо паде́тъ првⷣный и҆ воста́нетъ, нечести́вїи же и҆знемо́гꙋтъ въ ѕлы́хъ.
The text, “For a just man shall fall seven times and shall rise again,” means that he will not perish, however often he falls. There is here no question of falling into sins but of afflictions leading to a lower life.
City of God 11.31
The words “falls seven times” are employed to express every kind of tribulation, whereby one is cast down in the sight of people; and the words “rises up again” signify that one profits from all these tribulations.
Explanations of the Psalms 119:162
“The just falls seven times and rises again, but the wicked shall be weakened in evils.” When evils befall the wicked, they are weakened by them. When evils befall the righteous, “the Lord strengthens all that are falling” … “and lifts up all those that have been cast down”: all, that is, who belong to him, for “God resists the proud.”
Explanations of the Psalms 145:13
There will be no end of penance for those little offenses by which “the righteous person falls seven times,” as it is written, “and gets up again.” For we commit these frequently every day, unwillingly or willingly, whether through ignorance or forgetfulness or thought or word or surprise or necessity or weakness of the flesh or pollution during a dream. On account of these David asks the Lord in prayer for purification and forgiveness, saying, “Who understands his sins? From my hidden sins cleanse me, and from those of others spare your servant.” And the apostle says, “The good that I want, I do not do, but the evil that I do not want, this I do.” -.
For those small offences by which “the righteous falls seven times and will rise again” penitence will never cease, as it is written. For either through ignorance, or forgetfulness, or thought, or word, or surprise, or necessity, or weakness of the flesh, or defilement in a dream, we often fall every day either against our will or voluntarily. On account of these offences—for which he also prays to the Lord and asks for purification and pardon—David says: “Who can understand sins? Cleanse me from my secret sins; and spare your servant from those of others.” And the apostle says: “For I do not do the good that I desire, but the evil that I do not desire, that I do.”
Conference 20:12
With God’s help we both can and should be without serious offenses, but no just person ever was or ever will be able to live without small sins. We are continuously troubled and tormented by these as by flies buzzing around.… Very often sins creep up on us through thoughts or desires or speech or action, as the result of necessity, through weakness or out of forgetfulness. If a person thinks only of serious sins and strives to resist only these but has little or no care about small sins, he incurs no less danger than if he committed more serious offenses. Therefore let us not think little of our sins because they are slight, but let us fear them because they are many. Drops of rain are small, but because they are very many, they fill rivers and submerge houses, and sometimes by their force they even carry off mountains.
Sermon 234:4
A Christian is said to rise again in two different senses: when he perseveres in God’s gifts of justification after he has been set free by grace from the death of the vices in this world, as the most wise Solomon says: “A just man falls seven times and he rises again.” There is also said to be that general resurrection at which the just will obtain their eternal rewards.
Expositions of the Psalms 19:9
Let no one, therefore, believe, as Pelagius teaches, that he can live without sins and debts, when he sees the apostles praying earnestly for their own transgressions, as the Lord teaches. And there is also written elsewhere, “The righteous falls seven times and rises again.” For it is impossible even for the saints to live without occasionally incurring guilt in very small sins which are committed through talk, thought, ignorance, forgetfulness, necessity, will, surprise. But still they do not cease being righteous, because with the Lord’s assistance they rise again more quickly from their guilty act.
Commentary on the Catholic Epistles, 1 John 1:10
Although the righteous may offend perhaps through the frailty of the flesh or through ignorance, nevertheless he does not cease to be righteous, because just as there is daily and unavoidable offense of this kind, so also there is the daily remedy of prayers and good works that quickly raises up the righteous offender, so that he may not tumble to the ground and befoul with the dust of vices the marriage dress of charity and faith.
Commentary on the Catholic Epistles, James 3:2
For the just man falls seven times, etc. But how is he called just, who is remembered to fall, that is, to sin? unless he speaks of the slight and daily sins, without which none of the just could exist in this life? For certainly through ignorance, through forgetfulness, through thought, through speech, through surprise, through necessity, through the frailty of the flesh, each day, either unwillingly or willingly, we frequently incur guilt. And yet the righteous rises again, evidently because he is righteous, nor does the fall of human frailty prejudice his righteousness. Hence, well, when speaking of the fall of the righteous, he did not add "into evil," because although it is evil that they fall, they are nevertheless not able to remain in evil, by promptly rising again they procure [their recovery]. But on the contrary it is said of the reprobates: "But the impious will fall into evil," because evidently the impious, when they fall, or worse, when they sin grievously, as Scripture says, that is, when they commit capital crimes, they so delight in their fall that they scorn to rise again by repenting.
Commentary on Proverbs
As long as the natural life is in your body, it will do a lot towards repairing that body. Cut it, and up to a point it will heal, as a dead body would not. A live body is not one that never gets hurt, but one that can to some extent repair itself. In the same way a Christian is not a man who never goes wrong, but a man who is enabled to repent and pick himself up and begin over again after each stumble—because the Christ-life is inside him, repairing him all the time, enabling him to repeat (in some degree) the kind of voluntary death which Christ Himself carried out.
Mere Christianity, Book 2, Chapter 5: The Practical Conclusion
[Even after asking for God's help with chastity] it may seem to you for a long time that no help, or less help than you need, is being given. Never mind. After each failure, ask forgiveness, pick yourself up, and try again. Very often what God first helps us towards is not the virtue itself but just this power of always trying again. For however important chastity (or courage, or truthfulness, or any other virtue) may be, this process trains us in habits of the soul which are more important still. It cures our illusions about ourselves and teaches us to depend on God. We learn, on the one hand, that we cannot trust ourselves even in our best moments, and, on the other, that we need not despair even in our worst, for our failures are forgiven. The only fatal thing is to sit down content with anything less than perfection.
Mere Christianity, Book 3, Chapter 5: Sexual Morality
If thine enemy should fall, rejoice not over him, neither be elated at his overthrow.
ὀφθαλμὸν καταγελῶντα πατρὸς καὶ ἀτιμάζοντα γῆρας μητρός, ἐκκόψαισαν αὐτὸν κόρακες ἐκ τῶν φαράγγων καὶ καταφάγοισαν αὐτὸν νεοσσοὶ ἀετῶν.
А҆́ще паде́тъ вра́гъ тво́й, не ѡ҆бра́дꙋйсѧ є҆мꙋ̀, въ преткнове́нїи же є҆гѡ̀ не возноси́сѧ:
When your enemy falls, do not rejoice, etc. Earlier he forbade laying snares for the righteous; now, to perfect himself in all things, he also forbids insulting enemies when they sin or incur some adversity, lest perchance, if by the mercy of the Lord they return to repentance and the salvation of their souls and begin to have faithful friendship with you, you would then blush because you once despised those whom divine grace had reserved for life. But, as much as you can, commiserate with those who have fallen, and help them to rise again; and if your wish and endeavor follow through with success, you will rejoice over the one healed whom you had mourned for being ill; otherwise, however, you will not lack the fruit of your goodwill with God. Or certainly it should be said thus: Do not rejoice over the fall of your enemy, lest perhaps the Lord, casting down your pride, which undoubtedly displeases him, humiliates you by making you fall into sin while your enemy, repenting, gets healed.
Commentary on Proverbs
For the Lord will see [it], and it will not please him, and he will turn away his wrath from him.
τρία δέ ἐστι ἀδύνατά μοι νοῆσαι, καὶ τὸ τέταρτον οὐκ ἐπιγινώσκω·
ꙗ҆́кѡ ᲂу҆́зритъ гдⷭ҇ь, и҆ не ᲂу҆го́дно є҆мꙋ̀ бꙋ́детъ, и҆ ѿврати́тъ ꙗ҆́рость свою̀ ѿ негѡ̀.
Rejoice not in evil-doers, neither be envious of sinners.
ἴχνη ἀετοῦ πετομένου καὶ ὁδοὺς ὄφεως ἐπὶ πέτρας καὶ τρίβους νηὸς ποντοπορούσης καὶ ὁδοὺς ἀνδρὸς ἐν νεότητι.
Не ра́дꙋйсѧ ѡ҆ ѕлодѣ́ющихъ и҆ не ревнꙋ́й грѣ̑шнымъ,
For the evil man shall have no posterity: and the light of the wicked shall be put out.
τοιαύτη ὁδὸς γυναικὸς μοιχαλίδος, ἥ, ὅταν πράξῃ, ἀπονιψαμένη, οὐδέν φησι πεπραχέναι ἄτοπον.
не пребꙋ́дꙋтъ бо внꙋ́цы лꙋка́выхъ, свѣти́ло же нечести́выхъ ᲂу҆га́снетъ.
[My] son, fear God and the king; and do not disobey either of them.
διὰ τριῶν σείεται ἡ γῆ, τὸ δὲ τέταρτον οὐ δύναται φέρειν·
Бо́йсѧ бг҃а, сы́не, и҆ царѧ̀, и҆ ни є҆ди́номꙋ же и҆́хъ проти́висѧ:
“Fear God, my son, and the king,” that is, fear Christ, the true God and king. Or by “king” [Solomon] means the one who, before ruling over others, rules himself. “Do not be disobedient to any of them.” Indeed, the one who denies respect to the king elected by God dishonors God. The impious will be immediately punished: certainly nobody knows that hour or day. Often for those still living an unexpected punishment is taken. Therefore only the judge knows the opportunity and reason of the punishment to be inflicted, or somebody who is a very close friend. So never have a friend except for the Lord and the king: certainly if they are not friends of the Lord and the king, they are their enemies. In truth, do not consider as friends those who are not the friends of the king and the Lord.
Commentary on the Proverbs of Solomon, Fragment 24:21
Fear the Lord, my son, and the king. Rightly as he himself said, "Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's" (Matt. 22). Neither is there any obstacle in the Lord and king to understand the Father and the Son being designated, who are to be worshipped with one and the same honor of divinity. For he who does not honor the Son does not honor the Father who sent him (John 5). And do not join with the detractors. Meaning those who, claiming to know God the Father, refused to receive the Son of God appearing in the flesh.
Commentary on Proverbs
For they will suddenly punish the ungodly, and who can know the vengeance [inflicted] by both? 22α A son that keeps the commandment shall escape destruction; for [such an one] has fully received it. 22β Let no falsehood be spoken by the king from the tongue; yea, let no falsehood proceed from his tongue. 22γ The king’s tongue is a sword, and not one of flesh; and whosoever shall be given up to [it] shall be destroyed: 22δ for if his wrath should be provoked, he destroys men with cords, 22ε and devours men’s bones, and burns them up as a flame, so that they are not [even] fit to be eaten by the young eagles. (Mas. 30, 1) [My] son, reverence my words, and receive them, and repent. 1α These things says the man to them that trust in God; and I cease.
ἐὰν οἰκέτης βασιλεύσῃ καὶ ἄφρων πλησθῇ σιτίων
внеза́пꙋ бо и҆стѧ́жꙋтъ нечести́выхъ, мꙋчє́нїѧ же ѻ҆бои́хъ кто̀ ᲂу҆вѣ́сть; Сло́во сохранѧ́ѧй сы́нъ кромѣ̀ поги́бели бꙋ́детъ: прїе́млѧй же прїѧ́тъ ѻ҆́ное. Ничто́же ло́жно ѿ ѧ҆зы́ка царе́ви да глаго́летсѧ, и҆ ни є҆ди́на лжа̀ ѿ ѧ҆зы́ка є҆гѡ̀ да и҆зы́детъ: ме́чь (є҆́сть) ѧ҆зы́къ царе́въ, а҆ не пло́тѧнъ: и҆ и҆́же а҆́ще пре́данъ бꙋ́детъ, сокрꙋши́тсѧ: а҆́ще бо раздражи́тсѧ ꙗ҆́рость є҆гѡ̀, со жи́лами человѣ́ки гꙋби́тъ, и҆ кѡ́сти человѣ́чєскїѧ поѧда́етъ и҆ сожига́етъ ꙗ҆́кѡ пла́мень, ꙗ҆́кѡ не ꙗ҆дѡ́мымъ бы́ти птенца́ми ѻ҆́рлими. Мои́хъ слове́съ, сы́не, бо́йсѧ, и҆ прїи́мъ ѧ҆̀ пока́йсѧ.
For suddenly their destruction will rise up, etc. He speaks of both the detractor and the one who, favoring him, was mixed up with him; the slanderers of Christ the leaders, and those deceived by them the people; the tearers of the faith the heresiarchs, and their listeners the auditors.
Commentary on Proverbs
For I am the most simple of all men, and there is not in me the wisdom of men.
τί, τέκνον, τηρήσεις; τί; ρήσεις Θεοῦ. πρωτογενές, σοὶ λέγω, υἱέ· τί τέκνον ἐμῆς κοιλίας; τί τέκνον ἐμῶν εὐχῶν;
лжа́мъ бо поꙋча́етсѧ се́рдце и҆́хъ, и҆ болѣ̑зни ᲂу҆стнѣ̀ и҆́хъ глаго́лютъ.
God has taught me wisdom, and I know the knowledge of the holy.
μὴ δῷς γυναιξὶ σὸν πλοῦτον, καὶ τὸν σὸν νοῦν καὶ βίον εἰς ὑστεροβουλίαν.
Съ премꙋ́дростїю зи́ждетсѧ до́мъ и҆ съ ра́зꙋмомъ и҆справлѧ́етсѧ.
[Solomon] calls Christ wisdom, intelligence and reason. The house is [Christ’s] church which he built and whose storerooms he filled with every kind of precious and splendid riches. The storerooms are the hearts of those who believe in Christ and live in imitation of him—those hearts, I mean, which abound in goodness in thoughts, words and deeds. For this reason, they are made worthy of eternal blessedness.
Commentary on the Proverbs of Solomon, Fragment 24:3-4
Who has gone up to heaven, and come down? who has gathered the winds in his bosom? who has wrapped up the waters in a garment? who has dominion of all the ends of the earth? what is his name? or what is the name of his children?
μετὰ βουλῆς πάντα ποίει, μετὰ βουλῆς οἰνοπότει· οἱ δυνάσται θυμώδεις εἰσίν, οἶνον δὲ μὴ πινέτωσαν,
Съ чꙋ́вствїемъ и҆сполнѧ́ютсѧ сокрѡ́вища ѿ всѧ́кагѡ бога́тства честна́гѡ и҆ до́брагѡ.
In doctrine, the storehouses will be filled, etc. The storehouses are the hearts of the righteous, which will be filled with the gifts of virtues only by the doctrine of wisdom.
Commentary on Proverbs
For all the words of God are tried in the fire, and he defends those that reverence him.
ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας καὶ ὀρθὰ κρῖναι οὐ μὴ δύνωνται τοὺς ἀσθενεῖς.
Лꙋ́чше мꙋ́дрый крѣ́пкагѡ, и҆ мꙋ́жъ ра́зꙋмъ и҆мѣ́ѧй земледѣ́льца вели́ка.
A wise man is strong, etc. Not everyone who is strong and wise, but everyone who is wise is to be called strong, because even if he is weak in body, if wisdom is present, he conquers all struggles of his adversary, that is, of the devil.
Commentary on Proverbs
Add not unto his words, lest he reprove thee, and thou be made a liar.
δίδοτε μέθην τοῖς ἐν λύπαις καὶ οἶνον πίνειν τοῖς ἐν ὀδύναις,
Со ᲂу҆правле́нїемъ быва́етъ бра́нь, по́мощь же съ се́рдцемъ совѣ́тнымъ.
[Solomon] calls war a matter full of disorder, a matter in need of many hands. Or, he may be warning us not to rush to war inconsiderately. Behold, he says, When a decision must be taken, is it not always beneficial to have wisdom in the middle of things?
Commentary on the Proverbs of Solomon, Fragment 24:6
Two things I ask of thee; take not favour from me before I die.
ἵνα ἐπιλάθωνται τῆς πενίας καὶ τῶν πόνων μὴ μνησθῶσιν ἔτι.
Премꙋ́дрость и҆ мы́сль бла́га во вратѣ́хъ премꙋ́дрыхъ: смы́сленнїи не ᲂу҆кланѧ́ютсѧ ѿ зако́на гдⷭ҇нѧ,
Wisdom is high for a fool, etc. A fool cannot attain wisdom. For it is high from him who lies in the depths of vices; who even if he thinks he has some knowledge now, at the gate of the city, that is, at the exit of this life, he will find that he knew nothing.
Commentary on Proverbs
Remove far from me vanity and falsehood: and give me not wealth or poverty; but appoint me what is needful and sufficient:
ἄνοιγε σὸν στόμα λόγῳ Θεοῦ, καὶ κρῖνε πάντας ὑγιῶς.
но совѣ́тꙋютъ въ со́нмищихъ. Ненака́занныхъ срѣта́етъ сме́рть,
He who thinks to do evil, shall be called a fool. Do not think that he whom you see to be dull and slow-witted should be considered a fool, he clearly shows that he should be called a fool who even consents to the suggestions of sin in thought, even if he seems sharp in intellect; but not him who, although he appears dull in sense, resolved to obey the commands of God, which he could learn.
Commentary on Proverbs
lest I be filled and become false, and say, Who sees me? or be poor and steal, and swear vainly by the name of God.
ἄνοιγε σὸν στόμα καὶ κρῖνε δικαίως, διάκρινε δὲ πένητα καὶ ἀσθενῆ.
ᲂу҆мира́етъ же безꙋ́мный во грѣсѣ́хъ. Нечистота̀ мꙋ́жꙋ гꙋби́телю:
Deliver not a servant into the hands of his master, lest he curse thee, and thou be utterly destroyed.
μὴ παραδῷς οἰκέτην εἰς χεῖρας δεσπότου, μήποτε καταράσηταί σε καὶ ἀφανισθῇς.
ѡ҆скверни́тсѧ въ де́нь ѕо́лъ и҆ въ де́нь печа́ли, до́ндеже ѡ҆скꙋдѣ́етъ.
If you despair, being wearied in the day of distress, etc. Nothing is more detestable than despair, which those who have, lose the constancy of fortitude both in the general labors of this life and, which harms most, in the fight of faith.
Commentary on Proverbs
A wicked generation curse their father, and do not bless their mother.
ἔκγονον κακὸν πατέρα καταρᾶται, τὴν δὲ μητέρα οὐκ εὐλογεῖ.
И҆зба́ви ведѡ́мыѧ на сме́рть и҆ и҆скꙋпѝ ᲂу҆бива́емыхъ, не щадѝ.
“Redeem those who are ready to be slain; spare no effort.” [Solomon] did not say, “Enquire curiously, and learn who they are,” and yet for the most part they who are led away to execution are wicked. This especially is charity. For he that does good to a friend does it not altogether for God’s sake; but he that does good to one unknown acts purely for God’s sake. Do not spare your money; even if it is necessary to spend all, yet give.But we, when we see persons in extreme distress, bewailing themselves, suffering things more grievous than ten thousand deaths, and oftentimes unjustly, we [I say] are sparing of our money and unsparing of our brothers. We are careful of lifeless things but neglect the living soul!
On the Epistle to the Hebrews 10:9
From your own example, therefore, learn to be compassionate toward those who struggle, and never frighten with bleak despair those who are in trouble or unsettle them with harsh words. Instead, encourage them mildly and gently and, according to the precept of that most wise Solomon: “Spare not to save those who are being led to death and to redeem those who are being slain.” .
Learn from your own experience to sympathize with those in trouble and never terrify with destructive despair those who are in danger, nor harden them with severe speeches, but rather restore them with gentle and kindly consolations. As the wise Solomon says, “Spare not to deliver those who are led forth to death, and to redeem those who are to be slain.”
Conference 2:13
Deliver those who are being led to death, etc. It can be taken mystically. Deliver those who are deceived by heretics, by preaching the correct faith, by showing the examples of good works, liberate those who are being led to destruction by living evilly with Catholics. But also, if you see those fallen or about to fall in the struggle of persecution, strive to restore them to life with diligent exhortation; if you see those perishing from hunger, if you see those freezing, refresh them by giving food and clothing.
Commentary on Proverbs
A wicked generation judge themselves to be just, but do not cleanse their way.
ἔκγονον κακὸν δίκαιον ἑαυτὸν κρίνει. τὴν δ᾿ ἔξοδον αὐτοῦ οὐκ ἀπένιψεν.
А҆́ще же рече́ши: не вѣ́мъ сегѡ̀: разꙋмѣ́й, ꙗ҆́кѡ гдⷭ҇ь всѣ́хъ сердца̀ вѣ́сть, и҆ созда́вый дыха́нїе всѣ̑мъ, се́й вѣ́сть всѧ́чєскаѧ, и҆́же возда́стъ комꙋ́ждо по дѣлѡ́мъ є҆гѡ̀.
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. But we are sure that the judgment of God is according to truth against them which commit such things. And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: [Proverbs 24:12] To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God.
A wicked generation have lofty eyes, and exalt themselves with their eyelids.
ἔκγονον κακὸν ὑψηλοὺς ὀφθαλμοὺς ἔχει, τοῖς δὲ βλεφάροις αὐτοῦ ἐπαίρεται.
Ꙗ҆́ждь ме́дъ, сы́не, бла́гъ бо є҆́сть со́тъ, да наслади́тсѧ горта́нь тво́й:
Eat, my son, honey, for it is good, etc. It is very clear why he compares the doctrine of wisdom to honey and the honeycomb, because certainly, as the former surpasses foods, so the latter surpasses other teachings in sweetness. But there is a difference in the significance of each, because the honey, which is ready to eat, implies the moral surface of the letter; but the honeycomb, in which honey is expressed from the wax, figuratively denotes the allegorical speech, where, with the veil of the letter removed, the sense of spiritual sweetness is perceived with some labor or delay.
Commentary on Proverbs
A wicked generation have swords for teeth and jaw-teeth as knives, so as to destroy and devour the lowly from the earth, and the poor of them from among men. (Mas. 24, 23).
ἔκγονον κακὸν μαχαίρας τοὺς ὀδόντας ἔχει καὶ τὰς μύλας τομίδας, ὥστε ἀναλίσκειν καὶ κατεσθίειν τοὺς ταπεινοὺς ἀπὸ τῆς γῆς καὶ τοὺς πένητας αὐτῶν ἐξ ἀνθρώπων. (Μασ. ΚΔ´,
си́це ᲂу҆разꙋмѣ́еши премꙋ́дрость дꙋше́ю твое́ю: а҆́ще бо ѡ҆брѧ́щеши, бꙋ́детъ добра̀ кончи́на твоѧ̀, и҆ ᲂу҆пова́нїе не ѡ҆ста́витъ тебѐ.
And this thing I say to you that are wise [for you] to learn: It is not good to have respect of persons in judgment.
καὶ οἰκέτις ἐὰν ἐκβάλῃ τὴν ἑαυτῆς κυρίαν καὶ μισητὴ γυνὴ ἐὰν τύχῃ ἀνδρὸς ἀγαθοῦ.
Сїѧ̑ же ва́мъ смы́слєннымъ глаго́лю разꙋмѣ́ти: срамлѧ́тисѧ лица̀ на сꙋдѣ̀ не добро̀.
These things also to the wise. It is understood, are unknown, when each of the reprobates is suddenly snatched from the world by destruction. Or these things also are to be observed by the wise, which I have taught, not to be mingled with the detractors; because by this particular vice almost the whole human race is endangered. Hence, wishing to remedy this same vice, blessed Father Augustine had these verses inscribed on his table: Whoever loves to slander the life of an absent person with words, let him know that he is unworthy of this table. This verse is more clearly stated in the ancient edition: I say this to you who understand wisdom, for it can not incongruously be the principle of the following sentences.
Commentary on Proverbs
To recognize a person in judgment is not good. He taught above to fear the king, and now forbids recognizing a person in judgment. Whence it is understood that subjects ought to render the debt of temporal obedience to princes, so that never out of respect for their reverence or fear they deviate from the path of truth.
Commentary on Proverbs
He that says of the ungodly, He is righteous, shall be cursed by peoples, and hateful among the nations.
τέσσαρα δὲ ἐλάχιστα ἐπὶ τῆς γῆς, ταῦτα δέ ἐστι σοφώτερα τῶν σοφῶν·
Глаго́лѧй нечести́ваго, ꙗ҆́кѡ пра́веденъ є҆́сть, про́клѧтъ ѿ люді́й бꙋ́детъ и҆ возненави́дѣнъ во ꙗ҆зы́цѣхъ:
But they that reprove [him] shall appear more excellent, and blessing shall come upon them;
οἱ μύρμηκες, οἷς μὴ ἔστιν ἰσχὺς καὶ ἑτοιμάζονται θέρους τὴν τροφήν·
ѡ҆блича́ющїи же лꙋ́чшїи ꙗ҆вѧ́тсѧ, на нѧ́же прїи́детъ благослове́нїе бла́го:
and [men] will kiss lips that answer well.
καὶ οἱ χοιρογρύλλιοι, ἔθνος οὐκ ἰσχυρόν, οἳ ἐποιήσαντο ἐν πέτραις τοὺς ἑαυτῶν οἴκους·
и҆ ᲂу҆стнѣ̀ ѡ҆блобыза́ютъ ѿвѣща́ющыѧ словеса̀ бла̑га.
He will kiss the lips, etc. The kiss is a sign of peace and love. Therefore, he who answers correctly will kiss the lips, because whoever follows the words of justice alone, neglecting the acceptance of persons, though he may seem harsh and severe to the unwise, will yet find many prudent people with whom he has peace; many who embrace his sayings with love. Often, too, he will receive as friends and companions those whom he had endured as opponents to his right assertions, but who are afterwards converted to better things.
Commentary on Proverbs
Prepare thy works for [thy] going forth, and prepare thyself for the field; and come after me, and thou shalt rebuild thine house.
ἀβασίλευτόν ἐστιν ἡ ἀκρὶς καὶ στρατεύει ἀφ᾿ ἑνὸς κελεύσματος εὐτάκτως·
Оу҆готовлѧ́й на и҆схо́дъ дѣла̀ твоѧ̑, и҆ ᲂу҆гото́висѧ на село̀, и҆ ходѝ в̾слѣ́дъ менє̀, и҆ сози́ждеши до́мъ тво́й.
Therefore he who values the security of his soul will take care to be out of danger, by keeping free from sin, that so he may preserve the advantage of his former good works to himself. .
Constitutions of the Holy Apostles
The sacred Scripture has somewhere said, “Prepare your works for your departure, and make yourself ready for the field.” Now by our departure I imagine is meant our going from this world and removal from it. And this time must of course overtake every one; for, as the psalmist says, “What man is there that shall live and not see death, and that can save his soul from the hand of hell?” For the nature of man was condemned in Adam and fell away unto corruption, because he foolishly transgressed the commandment given him.
Commentary on Luke, Homily 118
Therefore he who values the security of his soul will take care to be out of danger, by keeping free from sin, that so he may preserve the advantage of his former good works to himself.
Constitutions of the Holy Apostles 2:3.13
It is a day of shouting and the trumpet. It is a day of grief and sighing for those who have not prepared their works well for the way, which means for their departure out of the body, so that they might meet God profitably.
Sermon 3, on the Punishment of Sinners 10:2
Prepare your work outside, etc. What is it to diligently cultivate the field with prepared labor, except to root out the thorns of iniquities and perfect our action for the fruit of retribution? And what is it to return to building the house after cultivating the field, if not that we often learn from good works how much purity of life we ought to establish in thought? For he builds well the house of the mind, who first clears the field of the body of the thorns of vices, lest, if the thorns of desires advance in the field of the flesh, the whole structure of virtues inside be destroyed as the famine of good increases.
Commentary on Proverbs
Be not a false witness against thy [fellow] citizen, neither exaggerate with thy lips.
καὶ καλαβώτης χερσὶν ἐρειδόμενος καὶ εὐάλωτος ὢν κατοικεῖ ἐν ὀχυρώμασι βασιλέως.
Не бꙋ́ди свидѣ́тель лжи́въ на твоего̀ граждани́на, нижѐ пространѧ́йсѧ твои́ма ᲂу҆стна́ма.
Do not be a witness without cause against your neighbor, etc. This also pertains to the cultivation of our field, that is, to the pursuit of good action, namely, not to harm an innocent neighbor with false testimony, not to give any sinner the confidence of sinning further by flattery; not to return evil for evil; for in this way, when you have first well composed outward actions, you will then reach to the cultivation of the purity of the inner man as well, and, as after the exercise of the field, you will begin to adorn and establish the habitation of the mind with pious thoughts. Because the reprobate neglect to do this, it is rightly added: I passed by the field of the lazy man, etc. To pass by the field and vineyard of the lazy and foolish is to see the life of any negligent person, which nettles or thorns fill, because in the heart of the negligent sprout itching earthly desires and the stings of vices. As it is written: Every slothful person is in desires. And the stone wall in the vineyard or field of the fool is broken down, when the beginnings of the defenses of virtues, deceived either by the wickedness of evil men or by the clever persuasion of unclean spirits, any negligent person loses.
Commentary on Proverbs
Say not, As he has treated me, so will I treat him, and I will avenge myself on him for that wherein he has injured me.
τρία δέ ἐστιν, ἃ εὐόδως πορεύεται, καὶ τέταρτον, ὃ καλῶς διαβαίνει·
Не рцы̀: и҆́мже ѡ҆́бразомъ сотвори́ ми, сотворю̀ є҆мꙋ̀ и҆ ѿмщꙋ̀ є҆мꙋ̀, и҆́миже мѧ̀ преѡби́дѣ.
A foolish man is like a farm, and a senseless man is like a vineyard.
σκύμνος λέοντος ἰσχυρότερος κτηνῶν, ὃς οὐκ ἀποστρέφεται οὐδὲ καταπτήσσει κτῆνος,
Ꙗ҆́коже ни́ва мꙋ́жъ безꙋ́мный, и҆ ꙗ҆́кѡ вїногра́дъ человѣ́къ скꙋдоꙋ́мный:
If thou let him alone, he will altogether remain barren and covered with weeds; and he becomes destitute, and his stone walls are broken down.
καὶ ἀλέκτωρ ἐμπεριπατῶν θηλείαις εὔψυχος καὶ τράγος ἡγούμενος αἰπολίου καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει.
а҆́ще ѡ҆ста́виши є҆го̀, ѡ҆пꙋстѣ́етъ и҆ траво́ю порасте́тъ ве́сь, и҆ бꙋ́детъ ѡ҆ста́вленъ, ѡ҆гра̑ды же ка́мєнныѧ є҆гѡ̀ раскопа́ютсѧ.
Afterwards I reflected, I looked that I might receive instruction.
ἐὰν πρόῃ σεαυτὸν ἐν εὐφροσύνῃ καὶ ἐκτείνῃς τὴν χεῖρά σου μετὰ μάχης, ἀτιμασθήσῃ.
Послѣдѝ а҆́зъ пока́ѧхсѧ, воззрѣ́хъ и҆збра́ти наказа́нїе:
[The sluggard says,] I slumber a little, and I sleep a little, and for a little while I fold my arms across [my] breast.
ἄμελγε γάλα, καὶ ἔσται βούτυρον· ἐὰν δὲ ἐκπιέζῃς μυκτῆρας, ἐξελεύσεται αἷμα· ἐὰν δὲ ἐξέλκῃς λόγους, ἐξελεύσονται κρίσεις καὶ μάχαι. (Μασ. ΛΑ´,
ма́лѡ дремлю̀, ма́лѡ же сплю̀ и҆ ма́лѡ ѡ҆б̾е́млю рꙋка́ма пє́рси:
But if thou do this, thy poverty will come speedily; and thy want like a swift courier. (Mas. 30, 15)
ἐὰν δὲ τοῦτο ποιῇς, ἥξει προπορευομένη ἡ πενία σου καὶ ἡ ἔνδειά σου ὥσπερ ἀγαθὸς δρομεύς. (Μασ. Λ´,
а҆́ще же сїѐ твори́ши, прїи́детъ пред̾идꙋ́щи нищета̀ твоѧ̀ и҆ скꙋ́дость твоѧ̀, ꙗ҆́кѡ бла́гъ тече́цъ.
The horse-leech had three dearly-beloved daughters: and these three did not satisfy her; and the fourth was not contented so as to say, Enough.
). Τῇ βδέλλῃ τρεῖς θυγατέρες ἦσαν ἀγαπήσει ἀγαπώμεναι, καὶ αἱ τρεῖς αὗται οὐκ ἐνεπίμπλασαν αὐτήν, καὶ ἡ τετάρτη οὐκ ἠρκέσθη εἰπεῖν· ἱκανόν.
Не приводѝ нечести́ваго на па́жить првⷣныхъ, нижѐ прельща́йсѧ насыще́нїемъ чре́ва:
Do not lie in wait, nor seek impiety in the house of the just, etc. Do not seek any occasion by which you might slander a just man. For if he falls, he quickly removes his foot, so that he may be free from the vice that is not repeated in deed. But the wicked fall in such a way that they do not rise again, as he subsequently adds, saying:
Commentary on Proverbs
The grave, and the love of a woman, and the earth not filled with water; water also and fire will not say, It is enough.
ᾅδης καὶ ἔρως γυναικὸς καὶ γῆ οὐκ ἐμπιπλαμένη ὕδατος καὶ ὕδωρ καὶ πῦρ οὐ μὴ εἴπωσιν· ἀρκεῖ·
седмери́цею бо паде́тъ првⷣный и҆ воста́нетъ, нечести́вїи же и҆знемо́гꙋтъ въ ѕлы́хъ.
The text, “For a just man shall fall seven times and shall rise again,” means that he will not perish, however often he falls. There is here no question of falling into sins but of afflictions leading to a lower life.
City of God 11.31
The words “falls seven times” are employed to express every kind of tribulation, whereby one is cast down in the sight of people; and the words “rises up again” signify that one profits from all these tribulations.
Explanations of the Psalms 119:162
“The just falls seven times and rises again, but the wicked shall be weakened in evils.” When evils befall the wicked, they are weakened by them. When evils befall the righteous, “the Lord strengthens all that are falling” … “and lifts up all those that have been cast down”: all, that is, who belong to him, for “God resists the proud.”
Explanations of the Psalms 145:13
There will be no end of penance for those little offenses by which “the righteous person falls seven times,” as it is written, “and gets up again.” For we commit these frequently every day, unwillingly or willingly, whether through ignorance or forgetfulness or thought or word or surprise or necessity or weakness of the flesh or pollution during a dream. On account of these David asks the Lord in prayer for purification and forgiveness, saying, “Who understands his sins? From my hidden sins cleanse me, and from those of others spare your servant.” And the apostle says, “The good that I want, I do not do, but the evil that I do not want, this I do.” -.
For those small offences by which “the righteous falls seven times and will rise again” penitence will never cease, as it is written. For either through ignorance, or forgetfulness, or thought, or word, or surprise, or necessity, or weakness of the flesh, or defilement in a dream, we often fall every day either against our will or voluntarily. On account of these offences—for which he also prays to the Lord and asks for purification and pardon—David says: “Who can understand sins? Cleanse me from my secret sins; and spare your servant from those of others.” And the apostle says: “For I do not do the good that I desire, but the evil that I do not desire, that I do.”
Conference 20:12
With God’s help we both can and should be without serious offenses, but no just person ever was or ever will be able to live without small sins. We are continuously troubled and tormented by these as by flies buzzing around.… Very often sins creep up on us through thoughts or desires or speech or action, as the result of necessity, through weakness or out of forgetfulness. If a person thinks only of serious sins and strives to resist only these but has little or no care about small sins, he incurs no less danger than if he committed more serious offenses. Therefore let us not think little of our sins because they are slight, but let us fear them because they are many. Drops of rain are small, but because they are very many, they fill rivers and submerge houses, and sometimes by their force they even carry off mountains.
Sermon 234:4
A Christian is said to rise again in two different senses: when he perseveres in God’s gifts of justification after he has been set free by grace from the death of the vices in this world, as the most wise Solomon says: “A just man falls seven times and he rises again.” There is also said to be that general resurrection at which the just will obtain their eternal rewards.
Expositions of the Psalms 19:9
Let no one, therefore, believe, as Pelagius teaches, that he can live without sins and debts, when he sees the apostles praying earnestly for their own transgressions, as the Lord teaches. And there is also written elsewhere, “The righteous falls seven times and rises again.” For it is impossible even for the saints to live without occasionally incurring guilt in very small sins which are committed through talk, thought, ignorance, forgetfulness, necessity, will, surprise. But still they do not cease being righteous, because with the Lord’s assistance they rise again more quickly from their guilty act.
Commentary on the Catholic Epistles, 1 John 1:10
Although the righteous may offend perhaps through the frailty of the flesh or through ignorance, nevertheless he does not cease to be righteous, because just as there is daily and unavoidable offense of this kind, so also there is the daily remedy of prayers and good works that quickly raises up the righteous offender, so that he may not tumble to the ground and befoul with the dust of vices the marriage dress of charity and faith.
Commentary on the Catholic Epistles, James 3:2
For the just man falls seven times, etc. But how is he called just, who is remembered to fall, that is, to sin? unless he speaks of the slight and daily sins, without which none of the just could exist in this life? For certainly through ignorance, through forgetfulness, through thought, through speech, through surprise, through necessity, through the frailty of the flesh, each day, either unwillingly or willingly, we frequently incur guilt. And yet the righteous rises again, evidently because he is righteous, nor does the fall of human frailty prejudice his righteousness. Hence, well, when speaking of the fall of the righteous, he did not add "into evil," because although it is evil that they fall, they are nevertheless not able to remain in evil, by promptly rising again they procure [their recovery]. But on the contrary it is said of the reprobates: "But the impious will fall into evil," because evidently the impious, when they fall, or worse, when they sin grievously, as Scripture says, that is, when they commit capital crimes, they so delight in their fall that they scorn to rise again by repenting.
Commentary on Proverbs
As long as the natural life is in your body, it will do a lot towards repairing that body. Cut it, and up to a point it will heal, as a dead body would not. A live body is not one that never gets hurt, but one that can to some extent repair itself. In the same way a Christian is not a man who never goes wrong, but a man who is enabled to repent and pick himself up and begin over again after each stumble—because the Christ-life is inside him, repairing him all the time, enabling him to repeat (in some degree) the kind of voluntary death which Christ Himself carried out.
Mere Christianity, Book 2, Chapter 5: The Practical Conclusion
[Even after asking for God's help with chastity] it may seem to you for a long time that no help, or less help than you need, is being given. Never mind. After each failure, ask forgiveness, pick yourself up, and try again. Very often what God first helps us towards is not the virtue itself but just this power of always trying again. For however important chastity (or courage, or truthfulness, or any other virtue) may be, this process trains us in habits of the soul which are more important still. It cures our illusions about ourselves and teaches us to depend on God. We learn, on the one hand, that we cannot trust ourselves even in our best moments, and, on the other, that we need not despair even in our worst, for our failures are forgiven. The only fatal thing is to sit down content with anything less than perfection.
Mere Christianity, Book 3, Chapter 5: Sexual Morality
The eye that laughs to scorn a father, and dishonours the old age of a mother, let the ravens of the valleys pick it out, and let the young eagles devour it.
ὀφθαλμὸν καταγελῶντα πατρὸς καὶ ἀτιμάζοντα γῆρας μητρός, ἐκκόψαισαν αὐτὸν κόρακες ἐκ τῶν φαράγγων καὶ καταφάγοισαν αὐτὸν νεοσσοὶ ἀετῶν.
А҆́ще паде́тъ вра́гъ тво́й, не ѡ҆бра́дꙋйсѧ є҆мꙋ̀, въ преткнове́нїи же є҆гѡ̀ не возноси́сѧ:
When your enemy falls, do not rejoice, etc. Earlier he forbade laying snares for the righteous; now, to perfect himself in all things, he also forbids insulting enemies when they sin or incur some adversity, lest perchance, if by the mercy of the Lord they return to repentance and the salvation of their souls and begin to have faithful friendship with you, you would then blush because you once despised those whom divine grace had reserved for life. But, as much as you can, commiserate with those who have fallen, and help them to rise again; and if your wish and endeavor follow through with success, you will rejoice over the one healed whom you had mourned for being ill; otherwise, however, you will not lack the fruit of your goodwill with God. Or certainly it should be said thus: Do not rejoice over the fall of your enemy, lest perhaps the Lord, casting down your pride, which undoubtedly displeases him, humiliates you by making you fall into sin while your enemy, repenting, gets healed.
Commentary on Proverbs
Moreover there are three things impossible for me to comprehend, and the fourth I know not:
τρία δέ ἐστι ἀδύνατά μοι νοῆσαι, καὶ τὸ τέταρτον οὐκ ἐπιγινώσκω·
ꙗ҆́кѡ ᲂу҆́зритъ гдⷭ҇ь, и҆ не ᲂу҆го́дно є҆мꙋ̀ бꙋ́детъ, и҆ ѿврати́тъ ꙗ҆́рость свою̀ ѿ негѡ̀.
the track of a flying eagle; and the ways of a serpent on a rock; and the paths of a ship passing through the sea; and the ways of a man in youth.
ἴχνη ἀετοῦ πετομένου καὶ ὁδοὺς ὄφεως ἐπὶ πέτρας καὶ τρίβους νηὸς ποντοπορούσης καὶ ὁδοὺς ἀνδρὸς ἐν νεότητι.
Не ра́дꙋйсѧ ѡ҆ ѕлодѣ́ющихъ и҆ не ревнꙋ́й грѣ̑шнымъ,
Such is the way of an adulterous woman, who having washed herself from what she has done, says she has done nothing amiss.
τοιαύτη ὁδὸς γυναικὸς μοιχαλίδος, ἥ, ὅταν πράξῃ, ἀπονιψαμένη, οὐδέν φησι πεπραχέναι ἄτοπον.
не пребꙋ́дꙋтъ бо внꙋ́цы лꙋка́выхъ, свѣти́ло же нечести́выхъ ᲂу҆га́снетъ.
By three thing the earth is troubled, and the fourth it cannot bear:
διὰ τριῶν σείεται ἡ γῆ, τὸ δὲ τέταρτον οὐ δύναται φέρειν·
Бо́йсѧ бг҃а, сы́не, и҆ царѧ̀, и҆ ни є҆ди́номꙋ же и҆́хъ проти́висѧ:
“Fear God, my son, and the king,” that is, fear Christ, the true God and king. Or by “king” [Solomon] means the one who, before ruling over others, rules himself. “Do not be disobedient to any of them.” Indeed, the one who denies respect to the king elected by God dishonors God. The impious will be immediately punished: certainly nobody knows that hour or day. Often for those still living an unexpected punishment is taken. Therefore only the judge knows the opportunity and reason of the punishment to be inflicted, or somebody who is a very close friend. So never have a friend except for the Lord and the king: certainly if they are not friends of the Lord and the king, they are their enemies. In truth, do not consider as friends those who are not the friends of the king and the Lord.
Commentary on the Proverbs of Solomon, Fragment 24:21
Fear the Lord, my son, and the king. Rightly as he himself said, "Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's" (Matt. 22). Neither is there any obstacle in the Lord and king to understand the Father and the Son being designated, who are to be worshipped with one and the same honor of divinity. For he who does not honor the Son does not honor the Father who sent him (John 5). And do not join with the detractors. Meaning those who, claiming to know God the Father, refused to receive the Son of God appearing in the flesh.
Commentary on Proverbs
if a servant reign; or a fool be filled with food;
ἐὰν οἰκέτης βασιλεύσῃ καὶ ἄφρων πλησθῇ σιτίων
внеза́пꙋ бо и҆стѧ́жꙋтъ нечести́выхъ, мꙋчє́нїѧ же ѻ҆бои́хъ кто̀ ᲂу҆вѣ́сть; Сло́во сохранѧ́ѧй сы́нъ кромѣ̀ поги́бели бꙋ́детъ: прїе́млѧй же прїѧ́тъ ѻ҆́ное. Ничто́же ло́жно ѿ ѧ҆зы́ка царе́ви да глаго́летсѧ, и҆ ни є҆ди́на лжа̀ ѿ ѧ҆зы́ка є҆гѡ̀ да и҆зы́детъ: ме́чь (є҆́сть) ѧ҆зы́къ царе́въ, а҆ не пло́тѧнъ: и҆ и҆́же а҆́ще пре́данъ бꙋ́детъ, сокрꙋши́тсѧ: а҆́ще бо раздражи́тсѧ ꙗ҆́рость є҆гѡ̀, со жи́лами человѣ́ки гꙋби́тъ, и҆ кѡ́сти человѣ́чєскїѧ поѧда́етъ и҆ сожига́етъ ꙗ҆́кѡ пла́мень, ꙗ҆́кѡ не ꙗ҆дѡ́мымъ бы́ти птенца́ми ѻ҆́рлими. Мои́хъ слове́съ, сы́не, бо́йсѧ, и҆ прїи́мъ ѧ҆̀ пока́йсѧ.
For suddenly their destruction will rise up, etc. He speaks of both the detractor and the one who, favoring him, was mixed up with him; the slanderers of Christ the leaders, and those deceived by them the people; the tearers of the faith the heresiarchs, and their listeners the auditors.
Commentary on Proverbs
or if a maid-servant should cast out her own mistress; and if a hateful woman should marry a good man.
καὶ οἰκέτις ἐὰν ἐκβάλῃ τὴν ἑαυτῆς κυρίαν καὶ μισητὴ γυνὴ ἐὰν τύχῃ ἀνδρὸς ἀγαθοῦ.
Сїѧ̑ же ва́мъ смы́слєннымъ глаго́лю разꙋмѣ́ти: срамлѧ́тисѧ лица̀ на сꙋдѣ̀ не добро̀.
These things also to the wise. It is understood, are unknown, when each of the reprobates is suddenly snatched from the world by destruction. Or these things also are to be observed by the wise, which I have taught, not to be mingled with the detractors; because by this particular vice almost the whole human race is endangered. Hence, wishing to remedy this same vice, blessed Father Augustine had these verses inscribed on his table: Whoever loves to slander the life of an absent person with words, let him know that he is unworthy of this table. This verse is more clearly stated in the ancient edition: I say this to you who understand wisdom, for it can not incongruously be the principle of the following sentences.
Commentary on Proverbs
To recognize a person in judgment is not good. He taught above to fear the king, and now forbids recognizing a person in judgment. Whence it is understood that subjects ought to render the debt of temporal obedience to princes, so that never out of respect for their reverence or fear they deviate from the path of truth.
Commentary on Proverbs
And there are four very little things upon the earth, but these are wiser than the wise:
τέσσαρα δὲ ἐλάχιστα ἐπὶ τῆς γῆς, ταῦτα δέ ἐστι σοφώτερα τῶν σοφῶν·
Глаго́лѧй нечести́ваго, ꙗ҆́кѡ пра́веденъ є҆́сть, про́клѧтъ ѿ люді́й бꙋ́детъ и҆ возненави́дѣнъ во ꙗ҆зы́цѣхъ:
the ants which are weak, and yet prepare their food in summer;
οἱ μύρμηκες, οἷς μὴ ἔστιν ἰσχὺς καὶ ἑτοιμάζονται θέρους τὴν τροφήν·
ѡ҆блича́ющїи же лꙋ́чшїи ꙗ҆вѧ́тсѧ, на нѧ́же прїи́детъ благослове́нїе бла́го:
the rabbits also are a feeble race, who make their houses in the rocks.
καὶ οἱ χοιρογρύλλιοι, ἔθνος οὐκ ἰσχυρόν, οἳ ἐποιήσαντο ἐν πέτραις τοὺς ἑαυτῶν οἴκους·
и҆ ᲂу҆стнѣ̀ ѡ҆блобыза́ютъ ѿвѣща́ющыѧ словеса̀ бла̑га.
He will kiss the lips, etc. The kiss is a sign of peace and love. Therefore, he who answers correctly will kiss the lips, because whoever follows the words of justice alone, neglecting the acceptance of persons, though he may seem harsh and severe to the unwise, will yet find many prudent people with whom he has peace; many who embrace his sayings with love. Often, too, he will receive as friends and companions those whom he had endured as opponents to his right assertions, but who are afterwards converted to better things.
Commentary on Proverbs
The locusts have no king, and yet march orderly at one command.
ἀβασίλευτόν ἐστιν ἡ ἀκρὶς καὶ στρατεύει ἀφ᾿ ἑνὸς κελεύσματος εὐτάκτως·
Оу҆готовлѧ́й на и҆схо́дъ дѣла̀ твоѧ̑, и҆ ᲂу҆гото́висѧ на село̀, и҆ ходѝ в̾слѣ́дъ менє̀, и҆ сози́ждеши до́мъ тво́й.
Therefore he who values the security of his soul will take care to be out of danger, by keeping free from sin, that so he may preserve the advantage of his former good works to himself. .
Constitutions of the Holy Apostles
The sacred Scripture has somewhere said, “Prepare your works for your departure, and make yourself ready for the field.” Now by our departure I imagine is meant our going from this world and removal from it. And this time must of course overtake every one; for, as the psalmist says, “What man is there that shall live and not see death, and that can save his soul from the hand of hell?” For the nature of man was condemned in Adam and fell away unto corruption, because he foolishly transgressed the commandment given him.
Commentary on Luke, Homily 118
Therefore he who values the security of his soul will take care to be out of danger, by keeping free from sin, that so he may preserve the advantage of his former good works to himself.
Constitutions of the Holy Apostles 2:3.13
It is a day of shouting and the trumpet. It is a day of grief and sighing for those who have not prepared their works well for the way, which means for their departure out of the body, so that they might meet God profitably.
Sermon 3, on the Punishment of Sinners 10:2
Prepare your work outside, etc. What is it to diligently cultivate the field with prepared labor, except to root out the thorns of iniquities and perfect our action for the fruit of retribution? And what is it to return to building the house after cultivating the field, if not that we often learn from good works how much purity of life we ought to establish in thought? For he builds well the house of the mind, who first clears the field of the body of the thorns of vices, lest, if the thorns of desires advance in the field of the flesh, the whole structure of virtues inside be destroyed as the famine of good increases.
Commentary on Proverbs
And the eft, which supports itself by its hands, and is easily taken, dwells in the fortresses of kings.
καὶ καλαβώτης χερσὶν ἐρειδόμενος καὶ εὐάλωτος ὢν κατοικεῖ ἐν ὀχυρώμασι βασιλέως.
Не бꙋ́ди свидѣ́тель лжи́въ на твоего̀ граждани́на, нижѐ пространѧ́йсѧ твои́ма ᲂу҆стна́ма.
Do not be a witness without cause against your neighbor, etc. This also pertains to the cultivation of our field, that is, to the pursuit of good action, namely, not to harm an innocent neighbor with false testimony, not to give any sinner the confidence of sinning further by flattery; not to return evil for evil; for in this way, when you have first well composed outward actions, you will then reach to the cultivation of the purity of the inner man as well, and, as after the exercise of the field, you will begin to adorn and establish the habitation of the mind with pious thoughts. Because the reprobate neglect to do this, it is rightly added: I passed by the field of the lazy man, etc. To pass by the field and vineyard of the lazy and foolish is to see the life of any negligent person, which nettles or thorns fill, because in the heart of the negligent sprout itching earthly desires and the stings of vices. As it is written: Every slothful person is in desires. And the stone wall in the vineyard or field of the fool is broken down, when the beginnings of the defenses of virtues, deceived either by the wickedness of evil men or by the clever persuasion of unclean spirits, any negligent person loses.
Commentary on Proverbs
And there are three things which go well, and a fourth which passes along finely.
τρία δέ ἐστιν, ἃ εὐόδως πορεύεται, καὶ τέταρτον, ὃ καλῶς διαβαίνει·
Не рцы̀: и҆́мже ѡ҆́бразомъ сотвори́ ми, сотворю̀ є҆мꙋ̀ и҆ ѿмщꙋ̀ є҆мꙋ̀, и҆́миже мѧ̀ преѡби́дѣ.
A lion’s whelp, stronger than all other beasts, which turns not away, nor fears any beast;
σκύμνος λέοντος ἰσχυρότερος κτηνῶν, ὃς οὐκ ἀποστρέφεται οὐδὲ καταπτήσσει κτῆνος,
Ꙗ҆́коже ни́ва мꙋ́жъ безꙋ́мный, и҆ ꙗ҆́кѡ вїногра́дъ человѣ́къ скꙋдоꙋ́мный:
and a cock walking in boldly among the hens, and the goat leading the herd; and a king publicly speaking before a nation.
καὶ ἀλέκτωρ ἐμπεριπατῶν θηλείαις εὔψυχος καὶ τράγος ἡγούμενος αἰπολίου καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει.
а҆́ще ѡ҆ста́виши є҆го̀, ѡ҆пꙋстѣ́етъ и҆ траво́ю порасте́тъ ве́сь, и҆ бꙋ́детъ ѡ҆ста́вленъ, ѡ҆гра̑ды же ка́мєнныѧ є҆гѡ̀ раскопа́ютсѧ.
If thou abandon thyself to mirth, and stretch forth thine hand in a quarrel, thou shalt be disgraced.
ἐὰν πρόῃ σεαυτὸν ἐν εὐφροσύνῃ καὶ ἐκτείνῃς τὴν χεῖρά σου μετὰ μάχης, ἀτιμασθήσῃ.
Послѣдѝ а҆́зъ пока́ѧхсѧ, воззрѣ́хъ и҆збра́ти наказа́нїе:
Milk out milk, and there shall be butter, and if thou wing one’s nostrils there shall come out blood: so if thou extort words, there will come forth quarrels and strifes. (Mas. 31, 1)
ἄμελγε γάλα, καὶ ἔσται βούτυρον· ἐὰν δὲ ἐκπιέζῃς μυκτῆρας, ἐξελεύσεται αἷμα· ἐὰν δὲ ἐξέλκῃς λόγους, ἐξελεύσονται κρίσεις καὶ μάχαι. (Μασ. ΛΑ´,
ма́лѡ дремлю̀, ма́лѡ же сплю̀ и҆ ма́лѡ ѡ҆б̾е́млю рꙋка́ма пє́рси:
My words have been spoken by God—the oracular answer of a king, whom his mother instructed.
). Οἱ ἐμοὶ λόγοι εἴρηνται ὑπὸ Θεοῦ, βασιλέως χρηματισμός, ὃν ἐπαίδευσεν ἡ μήτηρ αὐτοῦ.
Сы́не, не ревнꙋ́й мꙋжє́мъ ѕлы̑мъ, нижѐ возжелѣ́й бы́ти съ ни́ми:
Do not emulate evil men, etc. Do not desire to imitate those whom you see entangled in the vices I have mentioned, but rather strive to devote yourself to wisdom.
Commentary on Proverbs
What wilt thou keep, my son, what? the words of God. My firstborn son, I speak to thee: what? son of my womb? what? son of my vows?
τί, τέκνον, τηρήσεις; τί; ρήσεις Θεοῦ. πρωτογενές, σοὶ λέγω, υἱέ· τί τέκνον ἐμῆς κοιλίας; τί τέκνον ἐμῶν εὐχῶν;
лжа́мъ бо поꙋча́етсѧ се́рдце и҆́хъ, и҆ болѣ̑зни ᲂу҆стнѣ̀ и҆́хъ глаго́лютъ.
Give not thy wealth to women, nor thy mind and living to remorse. Do all things with counsel: drink wine with counsel.
μὴ δῷς γυναιξὶ σὸν πλοῦτον, καὶ τὸν σὸν νοῦν καὶ βίον εἰς ὑστεροβουλίαν.
Съ премꙋ́дростїю зи́ждетсѧ до́мъ и҆ съ ра́зꙋмомъ и҆справлѧ́етсѧ.
[Solomon] calls Christ wisdom, intelligence and reason. The house is [Christ’s] church which he built and whose storerooms he filled with every kind of precious and splendid riches. The storerooms are the hearts of those who believe in Christ and live in imitation of him—those hearts, I mean, which abound in goodness in thoughts, words and deeds. For this reason, they are made worthy of eternal blessedness.
Commentary on the Proverbs of Solomon, Fragment 24:3-4
Princes are prone to anger: let them then not drink wine:
μετὰ βουλῆς πάντα ποίει, μετὰ βουλῆς οἰνοπότει· οἱ δυνάσται θυμώδεις εἰσίν, οἶνον δὲ μὴ πινέτωσαν,
Съ чꙋ́вствїемъ и҆сполнѧ́ютсѧ сокрѡ́вища ѿ всѧ́кагѡ бога́тства честна́гѡ и҆ до́брагѡ.
In doctrine, the storehouses will be filled, etc. The storehouses are the hearts of the righteous, which will be filled with the gifts of virtues only by the doctrine of wisdom.
Commentary on Proverbs
lest they drink, and forget wisdom, and be not able to judge the poor rightly.
ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας καὶ ὀρθὰ κρῖναι οὐ μὴ δύνωνται τοὺς ἀσθενεῖς.
Лꙋ́чше мꙋ́дрый крѣ́пкагѡ, и҆ мꙋ́жъ ра́зꙋмъ и҆мѣ́ѧй земледѣ́льца вели́ка.
A wise man is strong, etc. Not everyone who is strong and wise, but everyone who is wise is to be called strong, because even if he is weak in body, if wisdom is present, he conquers all struggles of his adversary, that is, of the devil.
Commentary on Proverbs
Give strong drink to those that are in sorrow, and the wine to drink to those in pain:
δίδοτε μέθην τοῖς ἐν λύπαις καὶ οἶνον πίνειν τοῖς ἐν ὀδύναις,
Со ᲂу҆правле́нїемъ быва́етъ бра́нь, по́мощь же съ се́рдцемъ совѣ́тнымъ.
[Solomon] calls war a matter full of disorder, a matter in need of many hands. Or, he may be warning us not to rush to war inconsiderately. Behold, he says, When a decision must be taken, is it not always beneficial to have wisdom in the middle of things?
Commentary on the Proverbs of Solomon, Fragment 24:6
that they may forget their poverty, and may not remember their troubles any more.
ἵνα ἐπιλάθωνται τῆς πενίας καὶ τῶν πόνων μὴ μνησθῶσιν ἔτι.
Премꙋ́дрость и҆ мы́сль бла́га во вратѣ́хъ премꙋ́дрыхъ: смы́сленнїи не ᲂу҆кланѧ́ютсѧ ѿ зако́на гдⷭ҇нѧ,
Wisdom is high for a fool, etc. A fool cannot attain wisdom. For it is high from him who lies in the depths of vices; who even if he thinks he has some knowledge now, at the gate of the city, that is, at the exit of this life, he will find that he knew nothing.
Commentary on Proverbs
Open thy mouth with the word of God, and judge all fairly.
ἄνοιγε σὸν στόμα λόγῳ Θεοῦ, καὶ κρῖνε πάντας ὑγιῶς.
но совѣ́тꙋютъ въ со́нмищихъ. Ненака́занныхъ срѣта́етъ сме́рть,
He who thinks to do evil, shall be called a fool. Do not think that he whom you see to be dull and slow-witted should be considered a fool, he clearly shows that he should be called a fool who even consents to the suggestions of sin in thought, even if he seems sharp in intellect; but not him who, although he appears dull in sense, resolved to obey the commands of God, which he could learn.
Commentary on Proverbs
Open thy mouth and judge justly, and plead the cause of the poor and weak.
ἄνοιγε σὸν στόμα καὶ κρῖνε δικαίως, διάκρινε δὲ πένητα καὶ ἀσθενῆ.
ᲂу҆мира́етъ же безꙋ́мный во грѣсѣ́хъ. Нечистота̀ мꙋ́жꙋ гꙋби́телю:
[My] son, envy not bad men, nor desire to be with them.
). Οἱ ἐμοὶ λόγοι εἴρηνται ὑπὸ Θεοῦ, βασιλέως χρηματισμός, ὃν ἐπαίδευσεν ἡ μήτηρ αὐτοῦ.
Сы́не, не ревнꙋ́й мꙋжє́мъ ѕлы̑мъ, нижѐ возжелѣ́й бы́ти съ ни́ми: