OT § 83

The Parables of Solomon. A new title is given, because a new kind of speech begins; so that not as before on individual aspects of good or evil debating at length, but in alternating verses he describes the actions of both.

A wise son makes a father glad, etc. Whoever keeps the mysteries of faith well received, gladdens God the Father; but he who stains them with evil deed or heresy, saddens the Church, his mother.

Be obedient to your bishop and welcome him as the parent of your soul.… In your case the bishop combines in himself many titles to your respect. He is at once a monk, a prelate and an uncle who has before now instructed you in all holy things. This also I say that the bishops should know themselves to be priests, not lords. Let them render to the clergy the honor which is their due that the clergy may offer to them the respect which belongs to bishops.… It is a bad custom which prevails in certain churches for presbyters to be silent when bishops are present on the ground that they would be jealous or impatient hearers. "If anything," writes the apostle Paul, "be revealed to another that sits by, let the first hold his peace. For you may all prophesy one by one that all may learn and all may be comforted; and the spirits of the prophets are subject to the prophets. For God is not the author of confusion but of peace." "A wise son makes a glad father," and a bishop should rejoice in the discrimination which has led him to choose such for the priests of Christ.

Treasures of wickedness profit nothing, etc. And often from temporal death, as with Daniel and the three youths, and always from eternal death, righteousness delivers. But treasures gathered through wickedness, even if they seem sometimes to rescue from bodily death, bring more harm because of the wickedness by which they were acquired, than benefit in being given in exchange for life.

If a man cast his seed in ground that is fertile [only] in thorns, and fruitful in briars, and densely covered with useless stubble, he sustains a double loss; of his seed first, and also of his trouble. In order, therefore, that the divine seed may blossom well in us, let us first cast out of the mind worldly cares and the unprofitable anxiety which makes us seek to be rich. "For we brought nothing into the world, nor can we take anything out." For what profit is there in possessing superfluities? "Treasures profit not the wicked," as Scripture says, "but righteousness delivers from death." For immediately upon the possession of affluence, there run up, and, so to speak, forthwith hem us in, the basest wickednesses; profligate banquets, the delights of gluttony and carefully prepared sauces; music and drunkenness, and the pitfalls of wantonness; pleasures and sensuality, and pride hateful to God. But as the disciple of the Savior has said, "Everything that is in the world is the lust of the flesh, and the lust of the eye, and the pride of the world; and the world passes away, and its lust; but he that does the will of God abides for ever."

"Treasures bring no profit to the unrighteous." What then? Did not many avoid death by paying money? Certainly, but they did not get free from sin and in fact they prepared for themselves a life much worse than death. Therefore let us not put our confidence in wealth but in virtue. Indeed when justice comes to deadly sins, people are taken away by death. Would they not rather receive profit from being righteous than from treasures amassed on the earth, "where they grow rusty and moth-eaten, and thieves break in to steal them?" Thus, justice not only saves those who possess it but also leads many others to desire it, and always transports them from death to eternal immortality.

The Lord will not let the soul of the righteous be famished, etc. And if at any time the unjust afflict or even kill the righteous with famine, they will not hurt his soul, whom the Lord will comfort in the future life with the glory of His visitation, who also rightly turns the same traps of the wicked back upon them by judgment.

Do you fear that your patrimony may fail if you begin to act generously from it? For when did it happen that resources could fail a just person, when it is written, "The Lord will not afflict the soul of the just with famine."

If the life of the wicked is malicious and the Lord will overturn it, then it is clear that at some point the wicked will no longer be wicked. For, after that "reversal," "the Lord will pass the kingdom over to God the Father," so that God may be "all in all."

Lazy hands lead to poverty, etc. Whoever lives negligently in this world will suffer lack of good things in the future; but whoever fights bravely for the Lord is rewarded with the riches of eternal blessedness.

The gift of fortitude is given for accomplishing manly deeds; whence in Proverbs: "The slack hand works poverty, but the hand of the strong prepares riches."

He who gathers in summer is a wise son, etc. He who gathers to Christ the souls of the faithful is a wise son. And indeed, this harvest is plentiful, but the laborers are few (Luke 10). But he who in this acceptable time is sluggish in caring for his own salvation will be ashamed in the day of tribulation.

The blessing of the Lord is upon the head of the righteous, etc. The righteous will be told in judgment: Come, you blessed of my Father, inherit the kingdom (Matt. 25). The mouths of the wicked, which served for revelry, drunkenness, and evil gossip, will be condemned by the wickedness they practiced. Indeed, the mouth of him who sought to cool his tongue in torment, on account of the many crimes for which he was punished more severely, was covered by wickedness (Luke 16).

The memory of the righteous is a blessing, etc. And in this life, the good praise the good, whether living or dead; but they detest the actions and name of the wicked. In the future life, the righteous live in God's praises, but the honor, name, and praises of the reprobate are changed into putrid torments of hell, where their worm does not die, and their fire is not quenched (Isaiah 66).

Those who are humble should thank God and remain in humility to the end of their lives. Thus, the blessing of the angels and patriarchs and prophets and apostles and all the Scriptures will come upon them, as is given to all who persevere in humility. With those blessings they will reach eternal rewards, while there will be fulfilled in them the words "The blessing of the Lord is upon the head of the just."

What wonder is it, dearest brethren, that a dancing girl killed the prophet [John the Baptist]? For we know that dissipation is always the enemy of justice and that error ceaselessly persecutes the truth. Wantonness, moreover, associates with cruelty. The head of the prophet is brought to the table of Herod; this dish was due to his inhumanity. Blessed John had told him that it was not right for him to take the wife of a man who was still living, and for this one admonition Herod had him thrown into prison. O how bitter reproof is to sinners! In order that wickedness may not be rebuked, it is multiplied.… Truly "the memory of the just will always be blessed, but the desire of the wicked shall perish."

"The memory of the just man will be praised." But he did not say this because he meant that the departed souls are helped by our praise. He said it because those who praise the departed derive the greatest benefits from remembering them. Since, therefore, we have so much to gain from keeping their memory sacred, let us not reject the wise man's words but rather let us heed them.

Whoever walks uprightly, walks securely, etc. He who knows he lives uprightly, easily disregards all adverse things, because he trusts he will come to joy through them, saying with the prophet: The Lord is the protector of my life; whom shall I fear? and the rest (Psalm 26). But he who walks in crooked paths, though unwilling, becomes exposed and receives due recompense. For there is nothing hidden that will not be revealed (Luke 12).

Absalom was a treacherous man and "stole all men's hearts." Observe how great was his treachery. It is recorded, "He went about, and said 'Have you no judgment?' " wishing to conciliate everyone to himself. But David was guileless. What then? Look at the end of them both, look, how full of utter madness was the former! For inasmuch as he looked solely to the hurt of his father, in all other things he was blinded. But not so David. For "he that walks uprightly, walks securely."

He who winks with the eye causes trouble. Whoever mockingly winks at someone will not escape without the pain of torment and regret. Of such people the Psalmist says, Those who hate me without cause and wink maliciously with the eye (Psalm 35); or certainly, he who winks with the eye causes trouble because a foolish son is a grief to his mother.

A fool's lips bring him strife. It is either from his own, by whom he deserved to be condemned, because death and life are in the power of the tongue (Prov. XVIII), or from those by whom, because he could not be corrected, he received the sentence of condemnation; as the Psalmist says, "Lord, deliver my soul from lying lips and a deceitful tongue" (Psal. CXIX), he asks this from the Lord, so that he himself neither possesses lying lips and a deceitful tongue, nor can he be deceived by the iniquity and deceit of others.

Those they have stolen are to be pointed out, that we may thereby pull down their conceit; and of those on the discovery of which through investigation they plume themselves, the refutation will be furnished. By consequence, also we must treat of what is called the curriculum of study-how far it is serviceable; and of astrology, and mathematics, and magic, and sorcery. For all the Greeks boast of these as the highest sciences. "He who reproves boldly is a peacemaker." We have often said already that we have neither practised nor do we study the expressing ourselves in pure Greek; for this suits those who seduce the multitude from the truth. But true philosophic demonstration will contribute to the profit not of the listeners' tongues, but of their minds.

The eyes especially are to be sparingly used, since it is better to slip with the feet than with the eyes. Accordingly, the Lord very summarily cures this malady: "If thine eye offend thee, cut it out," He says, dragging lust up from the foundation. But languishing looks, and ogling, which is to wink with the eyes, is nothing else than to commit adultery with the eyes, lust skirmishing through them. For of the whole body, the eyes are first destroyed. "The eye contemplating beautiful objects, gladdens the heart;" that is, the eye which has learned rightly to see, gladdens. "Winking with the eye, with guile, heaps woes on men."

The mouth of the righteous is a well of life. And the Lord speaks of teachers, "He who believes in me, as the Scripture says, rivers of living water will flow from his heart" (John VII).

And the mouth of the wicked covers iniquity. The wicked are those who conceal their own or their neighbor's faults, defending them so that they do not reach health. The prophet, detesting this, prays to the Lord that his heart might not incline to an evil word, to excuse excuses in sins (Psal. CXL).

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: Who shall give account to him that is ready to judge the quick and the dead. For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. But the end of all things is at hand: be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. [Proverbs 10:12] Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

Ignorance involves a lack of education and learning. It is teaching which implants in us the scientific knowledge of things divine and human. It is possible to live uprightly in poverty. It is also possible in wealth. We admit that it is easier and quicker to track down virtue if we have a preliminary education. It can be hunted down without these aids, although even then those with learning, "with their faculties trained by practice," have an advantage. "Hatred," says Solomon, "stirs up strife, but education guards the paths of life."

Who can explain the bond of the charity of God? Who can express the splendor of its beauty? The height to which charity lifts us is inexpressible. Charity unites us to God, "Charity covers a multitude of sins." Charity bears all things, is long-suffering in all things. There is nothing mean in charity, nothing arrogant. Charity knows no schism, does not rebel, does all things in concord. In charity all the elect of God have been made perfect. Without charity nothing is pleasing to God.

This remedy has been granted by God to human weakness: If someone contracts any guilt while living on this earth, almsgiving wipes it away. Almsgiving is a work of love, and we know that "love covers a multitude of sins."

In the lips of the wise is found wisdom, etc. The rod on the back is vengeance on the posterior, that is, in the following life; well expressed by that famous plague by which the Philistines were struck on their buttocks (1 Sam. V). Therefore, whoever does not want to carry the rod on their back, let them carry wisdom in their lips. I will speak the praises of Christ and preach His commandments. However, because it is always suitable to praise God but not always to teach, it is fitting that the wise do not teach everything they know to everyone, rightly adding:

The wise hide knowledge. Knowing indeed, that there is a time to be silent and a time to speak (Eccl. III). Hence the prophet says, "While the sinner stood against me, I was mute and humbled and silent from good things" (Psal. XXXVIII). And the Apostle, "I decided to know nothing among you except Jesus Christ, and Him crucified" (1 Cor. II).

But the mouth of the fool is near to confusion. Because either he will speak good things inordinately, or openly speak evil things.

But riches in themselves are not blameable. For the ransom of a man's life are his riches, for he who gives to the poor, redeems his soul. There is therefore scope for virtue even in these material riches. Ye are as it were pilots, in a great sea. If any man steers well his ship, he quickly passes over the sea, and reaches his haven, but he who cannot manage his property is sunk together with his burthen. Wherefore it is written, The rich man's strength is his strong city.

The wealth of the rich is his strong city, etc. The rich trust in their wealth as in a fortified city; the poor therefore tremble, fearing they may lack because they know they are needy. Spiritually, he who is rich in God trusts in Him through good works, as in an impregnable city that no enemy can overcome; but those who are afflicted by a lack of virtues are therefore in need of heavenly riches because they fear with harmful dread to endure harsh labors for the Lord.

Lying lips hide hatred, etc. Therefore, if you desire to be truthful and wise, neither conceal hatred in the secret of the heart, nor express slander through the mouth; but let your heart be filled with love and your mouth with truth.

Learn what your door is: Place, O Lord, a guard at my mouth, and a door protector around my lips. And Paul asks to be prayed for: That a door may be opened to me, he says, to speak the mystery of Christ. But as he was chosen to preach the Gospel, he rightly desired that the door of the word be opened to him; for from his mouth salvation of the nations went forth, from his mouth came forth the life of the people. But we shut the door, lest fault enter, lest any slip of speech should go out. Fault enters if a slip goes out. Listen how fault enters. In much speaking, it says, you will not avoid sin. Much speaking went out, sin entered; because in much speaking, the word that goes out is not at all examined. It slips foolishly, though speaking excessively is a great sin in itself.

The virtue of silence, especially in church, is very great. Let no sentence of the divine lessons escape you. If you give ear, restrain your voice, utter no word with your lips which you would wish to bring back, but let your boldness to speak be sparing. For in truth in much speaking there is abundance of sin. To the murderer it was said, "You have sinned, be silent," that he might not sin more; but to the virgin it must be said, "Be silent lest you sin." For Mary, as we read, kept in heart all things that were said concerning her Son. So when any passage is read where Christ is announced as about to come or is shown to have come, do not make a noise by talking, but attend. Is anything more unbecoming that the divine words should be so drowned by talking, as not to be heard, believed or made known, that the sacraments should be indistinctly heard through the sound of voices, that prayer should be hindered when offered for the salvation of all?

I know that it is written, "In much speaking you shall not escape sin." Would that all my speaking were only the preaching of your word and the praise of you! Then I would not only escape sin, no matter how many words I spoke, but also obtain a good reward. For it could not have been sin that a man blessed of you commanded upon his own son in the faith, to whom he wrote, "Preach the word, be instant in season, out of season." In him who neither in season nor out of season kept back your word, none can say that there was not much speaking. And yet it was not much, when so much was needed. [But] deliver me, O God, from the multitude of words within my own soul.

If, for the sake of silence, we ought sometimes not to speak what is good, then even more are we obliged to avoid all evil talk, for fear of the punishment due to sin. Therefore, frequent leave to talk is not to be granted to those who are advanced in perfection, even if the subject is good and holy and edifying. Because it is written, "In much talk you shall not avoid sin," and elsewhere, "Life and death are in the power of the tongue." It belongs to the master to speak and teach, and it is the duty of the disciple to hear and obey.

Some brothers from Scetis wanted to visit Antony, and set out in a ship to go there. On board they met an old man who also wanted to go to Antony, but he did not belong to their party. During the voyage they talked about the sayings of the fathers, and the Scriptures, and then the manual work that they did, but the old man said nothing at all. When they came to the landing-place, they realized that the old man also was going to see Antony. When they arrived, Antony said to them, 'You found good company on your journey in this old man.' He said to the old man, 'You found good companions in these brothers.' The old man said, 'Yes, they are good, but their house has no door. Anyone who wants to goes into the stable and steals the donkey.' He said this because they had said the first thing that came into their heads.

They said of Agatho that for three years he kept a stone in his mouth in order to teach himself silence.

Arsenius always used to say this, 'Why, words, did I let you get out? I have often been sorry that I have spoken, never that I have been silent.'

A brother asked Poemen, 'How ought I to behave in my cell in the place where I live?' He answered, 'Be as prudent as a stranger; and wherever you are, do not expect your words to be taken seriously when you speak, and you will find peace.'

Stir up your soul, so that, by his wisdom, you may know what is fitting, and that, by his will, what is in the commandment may come to pass. One who is pleasing to the wicked is more evil than they. Impure words are only verbiage and empty noise. "Abundance of words will not go blameless." Abundance of words is the sign of no discipline.

How can teaching accomplish anything without a multitude of words, understood in the simpler sense, since even wisdom herself declares to the perishing, "I stretched out words, and you did not heed." Paul appears to have continued teaching from early morning till midnight, when indeed Eutychus, overcome with deep sleep, fell down and troubled the audience since they thought he was dead.If, then, the statement is true, "In a multitude of words you will not escape sin," and it is also true that Solomon did not sin when he recited the many words about the subjects mentioned earlier, nor did Paul when he extended his teaching until midnight, one must inquire what the multitude of words is, and from there make a transition to see what the many books are. The complete Word of God which was in the beginning with God is not a multitude of words, for it is not words. It is a single Word consisting of several ideas, each of which is a part of the whole Word.… Consequently, according to this understanding, we would say that he who utters anything hostile to religion is loquacious, but he who speaks the things of truth, even if he says everything so as to leave out nothing, always speaks the one Word. The saints are not loquacious, since they cling to the goal which accords with the one Word.

When I read the Proverbs today, I began with this sentence: "The tongue of the righteous is tried silver." I said, If the tongue of the righteous is choice silver, the tongue of the wicked is most polluted. What is more choice or what is holier than the tongue of a man who uses it to confess and preach God and his Christ and to give him praise, but then also to read his laws and to meditate on them day and night, and also to speak every good word?