Those riches are good, to acquire which is the work of great virtue and merit, and the righteous possessor of which is praised by David who says “The generation of the righteous shall be blessed: glory and riches are in his house, and his righteousness remaineth for ever:” (Ps. 111:2,3) and again “the ransom of a man’s life are his riches.” [8]. And of these riches it is Said in the Apocalypse to him who has them not and to his shame is poor and naked: “I will begin,” says he, “to vomit thee out of my mouth. Because thou sayest I am rich and wealthy and have need of nothing: and knowest not that thou art wretched and miserable and poor and blind and naked, I counsel thee to buy of me gold fire-tried, that thou mayest be made rich, and mayest be clothed in white garments, and that the shame of thy nakedness may not appear.” (Rev. 3:16-18). St. John Cassian: Conference 3:9. 13:8 And in this sense we “charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate.” (1 Tim. 4:17.18). For, as Solomon says, “riches” are the true good, which “are the ransom of the life of a man;” but the poverty which is the opposite of these riches is destructive, for by it “the poor cannot bear rebuke.” Origen: Against Celsus, 7:21. 13:25 “The righteous eateth to the satisfying of his soul, but the belly of the wicked shall want.” For we must consider the food promised in the law as the food of the soul, which is to satisfy not both parts of man’s nature, but the soul only. And the words of the Gospel, although probably containing a deeper meaning, may yet be taken in their more simple and obvious sense. as teaching us not to be disturbed with anxieties about our food and clothing, but, while living in plainness, and desiring only what is needful, to put our trust in the providence of God. Origen: Against Celsus, 7:24. 13:13 But the deceitful, and he that is not pure of heart, and possesses nothing that is pure (as the Proverb saith, ‘To a deceitful man there is nothing good ‘), shall assuredly, being a stranger, and of a different race from the saints, be accounted unworthy to eat the Passover, for ‘a foreigner shall not eat of it .’ (Exod. 12:43). Thus Judas, when he thought he kept the Passover, because he plotted deceit against the Savior, was estranged from the city which is above, and from the apostolic company. For the law commanded the Pass-over to be eaten with due observance; but he, while eating it, was sifted of the devil , who had entered his soul. St. Athanasius of Alexandria: Paschal Letters, 6:11. And Paul also says, “Only that we remember the poor” (Galatians 2:10): and everywhere the Scripture has much discourse concerning this matter. “The ransom,” it saith, “of a man’s soul is his own wealth” (Proverbs 13, 8): and With reason: for, saith (Christ), “if thou wouldest be perfect, sell what thou hast, and give to the poor, and come, follow Me.” (Matthew 19:21.) This may well be part of perfection. St. John Chrysostom: Homilies on Acts, 25. 13:8 For the Scripture avouches, “that the true riches of the soul are a man’s ransom,” that is, if he is rich, he will be saved by distributing it. For as gushing wells, when pumped out, rise again to their former measure, so giving away, being the benignant spring of love, by communicating of its drink to the thirsty, again increases and is replenished, just as the milk is wont to flow into the breasts that are sucked or milked. St. Clement of Alexandria: Instructor 3:7. 13:5 For there is one God who feeds the fowls and the fishes, and, in a word, the irrational creatures; and not one thing whatever is wanting to them, though “they take no thought for their food” (Matt. 6:25;etc.). And we are better than they, being their lords, and more closely allied to God, as being wiser; and we were made, not that we might eat and drink, but that we might devote ourselves to the knowledge of God. “For the just man who eats is satisfied in his soul, but the belly of the wicked shall want,” filled with the appetites of insatiable gluttony. St. Clemehntttposf:/A/cloepxtaicn-tdreriaas:uIrenss.tcroumct/or 2:1. Proverbs 13 2 He came to you, to receive pity from you, but he goes away having received a deadly blow, and weeps the more. For when by reason of his poverty he is compelled to beg, and is insulted on account of his begging, think how great will be the punishment of those who insult him. “He that dishonoreth the poor,” it says, “provoketh his Maker.” (Proverbs 14:12, 31, Sept) For tell me, did He suffer him to be poor for thy sake, that thou mightest be able to heal thyself — and dost thou insult him who for thy sake is poor? What obstinacy is this! what an act of ingratitude is it! “Admonish him as a brother,” he says, and after having given, he orders you to admonish him. But if even without giving we insult him, what excuse shall we have? St. John Chrysostom: Homilies on 2 Thessalonians, hom. 5. CHAPTER 13 The destruction of sinners is unavailable, for God’s wrath pursues them, and whom God pursues is sure to be overtaken. The happiness of the saints is indefeatable, for God has promised that they shall be abundantly recompensed for all the they have done and the ill they have suffered. 13:1 A wise son hears his father’s instruction: but a scorner hears not rebuke. Vs. 1: There is great hope of those that reverence their parents. There is little hope of any who will not hear those that deal faithfully with them. 13:2 A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence. vs. 2: By our words we must be justified or condemned, Matthew 12:37. 13:3 He that keeps his mouth keeps his life: but he that opens wide his lips shall have destruction. vs. 3: He that thinks before he speaks, that suppresses evil if he have thought it, keeps his soul from a great deal both of guilt and grief. Many a one is ruined by an ungoverned tongue. 13:4 The soul of the sluggard desirs, and hath nothing: but the soul of the diligent shall be made fat. Diligence Prevails It is often said that the difference between success and failure is determined by how badly one wants to succeed. Yet while desire is certainly important in achievement, desire alone will not prevail. Instead, diligence seems to make the difference (Prov. 13:4). Diligence, however, does not necessarily mean just. Working harder, but working smarter. To learn more about this distinction, see Prov. 24:3-6. vs. 4: The slothful desire the gains the diligent get, but hate the pains the diligent take; therefore they have nothing. This is especially true as to the soul. 13:5 A righteous man hates lying: but a wicked man is loathsome, and comes to shame. vs. 5: Where sin reigns, the man is loathsome. If his conscience were awake, he would abhor himself, and repent in dust and ashes. 13:6 Righteousness keeps him that is upright in the way: but wickedness overthrows the sinner. vs. 6: An honest desire to do right, preserves a man from fatal mistakes, better than a thousand fine-drawn distinctions. 13:7 There is that makes himself rich, yet hath nothing: there is that makes himself poor, yet hath great riches. vs. 7: Some who are really poor, trade and spend as if they were rich: this is sin, and will be shame, and it will end accordingly. Some that are really rich, would be thought to be poor: in this there is want of gratitude to God, want of justice and charity to others. There are many hypocrites, empty of grace, who will not be convinced of their poverty. There are many fearing Christians, who are spiritually rich, yet think themselves poor; by their doubts, and complaints, and griefs, they make themselves poor. 13:8 The ransom of a man’s life are his riches: but the poor hears not rebuke. vs. 8: Great riches often tempt to violence against those that possess them; but the poor are free from such perils. 13:9 The light of the righteous rejoices: but the lamp of the wicked shall be put out. vs. 9: The light of the righteous is as that of the sun, which may be eclipsed and clouded, but will continue: the Spirit is their Light, he gives a fullness of joy: that of the wicked is as a lamp of their own kindling, easily put out. 13:10 Only by pride comes contention: but with the well advised is wisdom. vs. 10: All contentions, whether between private persons, families, churches, or nations, are begun and carried forward by pride. Disputes would be easily prevented or ended, if it were not for pride. 13:11 Wealth gotten by vanity shall be diminished: but he that gathers by labor shall increase. vs. 11: Wealth gotten by dishonesty or vice, has a secret curse, which will speedily waste it. 13:12 Hope deferred makes the heart sick: but when the desire comes, it is a tree of life. vs. 12: The delay of what is anxiously hoped for, is very painful to the mind; obtaining it is very pleasant. But spiritual blessings are chiefly intended. 13:13 Whoso despises the word shall be destroyed: but he that fears the commandment shall be rewarded. vs. 13: He that stands in awe of God, and reverences his word, shall escape destruction, and be rewarded for his godly fear. 13:14 The law of the wise is a fountain of life, to depart from the snares of death. vs. 14: The rule by which the wise regulate their conduct, is a fountain yielding https://coptic-treasures.com/ life and happiness. Proverbs 13 3 13:15 Good understanding gives favor: but the way of transgressors is hard. vs. 15: The way of sinners is hard upon others, and hard to the sinner himself. The service of sin is slavery; the road to hell is strewed with the thorns and thistles that followed the curse. 13:16 Every prudent man deals with knowledge: but a fool lays open his folly. vs. 16: It is folly to talk of things of which we know nothing, and to undertake what we are no way fit for. 13:17 A wicked messenger falls into mischief: but a faithful ambassador is health. vs. 17: Those that are wicked, and false to Christ and to the souls of men, do mischief, and fall into mischief; but those that are faithful, find sound words healing to others and to themselves. 13:18 Poverty and shame shall be to him that refuses instruction: but he that regards reproof shall be honored. vs. 18: He that scorns to be taught, will certainly be brought down. 13:19 The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. vs. 19: There are in man strong desires after happiness; but never let those expect any thing truly sweet to their souls, who will not be persuaded to leave their sins. 13:20 He that walks with wise men shall be wise: but a companion of fools shall be destroyed. Wisdom Through Relationships Perhaps you are wondering how you can develop the kind of wisdom described in Proverbs. The place to start is by cultivating friendships with wise people (Prov. 13:20). Wisdom is not a set of facts to be memorized, but a set of life skills to be mastered (see “Wisdom” at Prov. 1:2). Relationships are the key to making this happen. A beautiful illustration of this principle can be found in the relationship of Moses with his father-in-law Jethro. Moses was heading toward burnout when Jethro took him a side. He not only warned the young leader that he was in imminent danger of collapse, but wisely counseled him to delegate authority (Ex. 18:17-27). As s result, Moses developed an organization structure that enabled him to lead Israel for the next forty years. That system might never have come about had Moses not had a relationship with a wise man like Jethro. But it is not enough to choose wise friends. Proverbs also warns us about friendships with those described as “fools” (see “The Foolishness of fools” at Prov. 14:24). The point is not to try to avoid all contact with foolish people, which would be impossible. Rather, knowing that the company we keep can have profound influence on us, we should avoid becoming overly familiar with unwise people. We should not listen to their advice or emulate their habits. As you reflect on your network of relationships, whose friendship are you cultivating? Are they people who possess wisdom? Or are you building relationships with those who scoff at and reject God’s ways? Be careful, because the wrong set of friends can lead to disaster (13:20). vs. 20: Multitudes are brought to ruin by bad company. And all that make themselves wicked will be destroyed. 13:21 Evil pursues sinners: but to the righteous good shall be repayed. vs. 21: When God pursues sinners he is sure to overtake them; and he will reward the righteous. 13:22 A good man leaves an inheritance to his children’s children: and the wealth of the sinner is laid up for the just. vs. 22: The servant of God who is not anxious about riches, takes the best method of providing for his children. 13:23 Much food is in the tillage of the poor: but there is that is destroyed for want of judgment. vs. 23: The poor, yet industrious, thrive, though in a homely manner, while those who have great riches are often brought to poverty for want of judgment. 13:24 He that spares his rod hates his son: but he that loves him chastens him betimes. Love Sets Limits No parent enjoys hearing the plaintive cries of a little one in response to correction or punishment. As a result, some parents back off from enforcing tough standards, certain that a happy child is a healthy child. But Proverbs says that discipline is a demonstration of love, whereas lack of it is a form of hate (Prov. 13:24). Do you care enough for your children to set limits on their behavior? See “Rearing Children with the Rod” at Prov. 19:18. vs. 24: He acts as if he hated his child, who, by false indulgence, permits sinful habits to gather strength, which will bring sorrow here, and misery hereafter. 13:25 The righteous eats to the satisfying of his soul: but the belly of the wicked shall want. vs. 25: It is the misery of the wicked, that even their sensual appetites are always craving. The righteous feeds on the word and ordinances, to the satisfying of his soul with the promises of the gospel, and the Lord Jesus Christ, who is the Bread of life. 1742 https://coptic-treasures.com/ Proverbs 13 4 CHAPTER 13 Various moral sentences; the wise child; continence of speech; of the poor rich man and the rich poor man; ill-gotten wealth; delay of what is hoped for; the bad consequences of refusing instruction; providing for one’s children; the necessity of correcting them, etc. NOTES ON CHAP. 13 Verse 1. A wise son heareth his father’s instruction — The child that has had a proper nurturing, will profit by his father’s counsels; but the child that is permitted to fulfill its own will and have its own way, will jest at the reproofs of its parents. Verse 3. He that keepeth his mouth keepeth his life — How often have the foolish, headstrong, and wicked, forfeited their lives by the treasonable or blasphemous words they have spoken! The government of the tongue is a rare but useful talent. But he that openeth wide his lips — He that puts no bounds to his loquacity, speaks on every subject, and gives his judgment and opinion on every matter. It has often been remarked that God has, given us two EYES, that we may SEE much; two EARS, that we may HEAR much; but has given us but ONE tongue, and that fenced in with teeth, to indicate that though we hear and see much, we should speak but little. Verse 4. The soul of the sluggard desireth and hath nothing — We often hear many religious people expressing a desire to have more of the Divine life, and yet never get forward in it. How is this? The reason is, they desire, but do not stir themselves up to lay hold upon the Lord. They are always learning, but never able to come to the knowledge of the truth. They seek to enter in at the strait gate, but are not able, because they do not strive. Verse 7. There is that maketh himself rich — That labors hard to acquire money, yet hath nothing; his excessive covetousness not being satisfied1743 with what he possesses, nor permitting him to enjoy with comfort what he has acquired. The fable of the dog in the manger will illustrate this. There is that maketh himself poor, yet hath great riches. — “As poor,” said St. Paul, “yet making many rich; as having nothing, yet possessing all things.” The former is the rich poor man; the latter is the poor rich man. As the words are here in the hithpael conjugation, which implies reflex action, or the action performed on one’s self, and often signifies feigning or pretending to be what one is not, or not to be what one is; the words may be understood of persons who feign or pretend to be either richer or poorer than they really are, to accomplish some particular purpose. “There is that feigneth himself to be rich, yet hath nothing; there is that feigneth himself to be poor, yet hath great riches.” Both these characters frequently occur in life. Verse 8. The ransom of a man’s life — Those who have riches have often much trouble with them; as they had much trouble to get them, so they have much trouble to keep them. In despotic countries, a rich man is often accused of some capital crime, and to save his life, though he may be quite innocent, is obliged to give up his riches; but the poor, in such countries, are put to no trouble. Verse 9. The light of the righteous rejoiceth — They shall have that measure of prosperity which shall be best for them; but the wicked, howsoever prosperous for a time, shall be brought into desolation. Light and lamp in both cases may signify posterity. The righteous shall have a joyous posterity; but that of the wicked shall be cut off. So 1 Kings 11:36: “And unto his son will I give one tribe, that David my servant may have a light ( rn ner, a lamp) always before me.” 1 Kings15:4: “Nevertheless for David’s sake did the Lord give them a lamp, to set up his son after him.” See also Psalm 132:17, and several other places. Verse 10. By pride cometh contention — Perhaps there is not a quarrel among individuals in private life, nor a war among nations, that does not proceed from pride and ambition. Neither man nor nation will be content to be less than another; and to acquire the wished-for superiority all is thrown into general confusion, both in public and private life. It was to destroy this spirit of pride, that Jesus was manifested in the extreme of1744 humility and humiliation among men. The salvation of Christ is a deliverance from pride, and a being clothed with humility. As far as we are humble, so far we are saved. https://coptic-treasures.com/ Proverbs 13 5 Verse 11. Wealth gotten by vanity — Wealth that is not the result of honest industry and hard labor is seldom permanent. All fortunes acquired by speculation, lucky hits, and ministering to the pride or luxury of others, etc., soon become dissipated. They are not gotten in the way of Providence, and have not God’s blessing, and therefore are not permanent. Verse 12. Hope deferred maketh the heart sick — When once a good is discovered, want of it felt, strong desire for the possession excited, and the promise of attainment made on grounds unsuspected, so that the reality of the thing and the certainity of the promise are manifest, hope posts forward to realize the blessing. Delay in the gratification pains the mind; the increase of the delay prostrates and sickens the heart; and if delay sickens the heart, ultimate disappointment kills it. But when the thing desired, hoped for, and expected comes, it is a tree of life, μyyj Å[ ets chaiyim, “the tree of lives;” it comforts and invigorates both body and soul. To the tree of lives, in the midst of the gardens of paradise, how frequent are the allusions in the writings of Solomon, and in other parts of the Holy Scriptures! What deep, and perhaps yet unknown, mysteries were in this tree! Verse 13. Whoso despiseth the word — The revelation which God has in his mercy given to man-shall be destroyed; for there is no other way of salvation but that which it points out. But he that feareth the commandment — That respects it so as to obey it, walking as this revelation directs-shall be rewarded; shall find it to be his highest interest, and shall be in peace or safety, as the Hebrew word μl y may be translated. Verse 14. The law of the wise is a fountain of life — Perhaps it would be better to translate, “The law is to the wise man a fountain of life.” It is the same to him as the “vein of lives,” μyyj rwqm mekor chaiyim, the great aorta which transmits the blood from the heart to every part of the body. There seems to be here an allusion to the garden of paradise, to the tree of1745 lives, to the tempter, to the baleful issue of that temptation, and to the death entailed on man by his unwisely breaking the law of his God. Verse 16. The way of transgressors is hard. — Never was a truer saying; most sinners have more pain and difficulty to get their souls damned, than the righteous have, with all their cross-bearings, to get to the kingdom of heaven. Verse 17. A wicked messenger — The Septuagint: basileuv yrasuev, a bold king; instead of ûalm malach, a messenger, they had read ûlm melech, a king: but they are singular in this rendering; none of the other versions have it so. He that betrays the counsels of his government, or the interests of his country, will sooner or later fall into mischief; but he that faithfully and loyally fulfils his mission, shall produce honor and safety to the commonwealth. Verse 19. The desire accomplished — See on ver. 12. Verse 20. He that walketh with wise men shall be wise — To walk with a person implies love and attachment; and it is impossible not to imitate those we love. So we say, “Show me his company, and I’ll tell you the man.” Let me know the company he keeps, and I shall easily guess his moral character. Verse 22. A good man leaveth an inheritance — He files many a prayer in heaven in their behalf, and his good example and advices are remembered and quoted from generation to generation. Besides, whatever property he left was honestly acquired, and well-gotten goods are permanent. The general experience of men shows this to be a common case; and that property ill-gotten seldom reaches to the third generation. This even the heathens observed. Hence: De male quaesitis non gaudet tertius haeres. “The third generation shall not possess the goods that have been unjustly acquired.” Verse 23. That is destroyed for want of judgment. — O, how much of the poverty of the poor arises from their own want of management! They have little or no economy, and no foresight. When they get any thing, they1746 speedily spend it; and a feast and a famine make the chief varieties of their life. Verse 24. He that spareth his rod hateth his son — That is, if he hated him, he could not do him a greater disservice than not to correct him when his obstinacy or disobedience requires it. We have met with this subject already, and it is a favourite with Solomon. See the places referred to in the margin. https://coptic-treasures.com/ Proverbs 13 6 The Revelation Mr. Holden makes some sensible observations on this passage: “By the neglect of early correction the desires (passions) obtain ascendancy; the temper becomes irascible, peevish, querulous. Pride is nourished, humility destroyed, and by the habit of indulgence the mind is incapacitated to bear with firmness and equanimity the cares and sorrows, the checks and disappointments, which flesh is heir to.” Verse 25. To the satisfying of his soul — His desires are all moderate; he is contented with his circumstances, and is pleased with the lot which God is pleased to send. The wicked, though he use all shifts and expedients to acquire earthly good, not sticking even at rapine and wrong, is frequently in real want, and always dissatisfied with his portion. A contented mind is a continual feast. At such feasts he eats not. CHAPTER 13 The destruction of sinners is unavailable, for God’s wrath pursues them, and whom God pursues is sure to be overtaken. The happiness of the saints is indefeatable, for God has promised that they shall be abundantly recompensed for all the they have done and the ill they have suffered. Various moral sentences; the wise child; continence of speech; of the poor rich man and the rich poor man; illgotten wealth; delay of what is hoped for; the bad consequences of refusing instruction; providing for one’s children; the necessity of correcting them, etc. 13:1 A wise son hears his father’s instruction: but a scorner hears not rebuke. Vs. 1: There is great hope of those that reverence their parents. There is little hope of any who will not hear those that deal faithfully with them. Verse 1. A wise son heareth his father’s instruction — The child that has had a proper nurturing, will profit by his father’s counsels; but the child that is permitted to fulfill its own will and have its own way, will jest at the reproofs of its parents. 13:2 A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence. vs. 2: By our words we must be justified or condemned, Matthew 12:37. 13:3 He that keeps his mouth keeps his life: but he that opens wide his lips shall have destruction. vs. 3: He that thinks before he speaks, that suppresses evil if he have thought it, keeps his soul from a great deal both of guilt and grief. Many a one is ruined by an ungoverned tongue. Verse 3. He that keepeth his mouth keepeth his life — How often have the foolish, headstrong, and wicked, forfeited their lives by the treasonable or blasphemous words they have spoken! The government of the tongue is a rare but useful talent. But he that openeth wide his lips — He that puts no bounds to his loquacity, speaks on every subject, and gives his judgment and opinion on every matter. It has often been remarked that God has, given us two EYES, that we may SEE much; two EARS, that we may HEAR much; but has given us but ONE tongue, and that fenced in with teeth, to indicate that though we hear and see much, we should speak but little. 13:4 The soul of the sluggard desirs, and hath nothing: but the soul of the diligent shall be made fat. Diligence Prevails It is often said that the difference between success and failure is determined by how badly one wants to succeed. Yet while desire is certainly important in achievement, desire alone will not prevail. Instead, diligence seems to make the difference (Prov. 13:4). Diligence, however, does not necessarily mean just. Working harder, but working smarter. To learn more about this distinction, see Prov. 24:3-6. vs. 4: The slothful desire the gains the diligent get, but hate the pains the diligent take; therefore they have nothing. This is especially true as to the soul. Verse 4. The soul of the sluggard desireth and hath nothing — We often hear many religious people expressing a desire to have more of the Divine life, and yet never get forward in it. How is this? The reason is, they desire, but do not stir themselves up to lay hold upon the Lord. They are always learning, but never able to come to the knowledge of the truth. They seek to enter in at the strait gate, but are not able, because they do not strive. 13:5 A righteous man hates lying: but a wicked man is loathsome, and comes to shame. vs. 5: Where sin reigns, the man is loathsome. If his conscience were awake, he would abhor himself, and repent in dust and ashes. 13:5 https://coptic-treasures.com/ Proverbs 13 7 For there is one God who feeds the fowls and the fishes, and, in a word, the irrational creatures; and not one thing whatever is wanting to them, though “they take no thought for their food” (Matt. 6:25;etc.). And we are better than they, being their lords, and more closely allied to God, as being wiser; and we were made, not that we might eat and drink, but that we might devote ourselves to the knowledge of God. “For the just man who eats is satisfied in his soul, but the belly of the wicked shall want,” filled with the appetites of insatiable gluttony. St. Clement of Alexandria: Instructor 2:1. 13:6 Righteousness keeps him that is upright in the way: but wickedness overthrows the sinner. vs. 6: An honest desire to do right, preserves a man from fatal mistakes, better than a thousand fine-drawn distinctions. 13:7 There is that makes himself rich, yet hath nothing: there is that makes himself poor, yet hath great riches. vs. 7: Some who are really poor, trade and spend as if they were rich: this is sin, and will be shame, and it will end accordingly. Some that are really rich, would be thought to be poor: in this there is want of gratitude to God, want of justice and charity to others. There are many hypocrites, empty of grace, who will not be convinced of their poverty. There are many fearing Christians, who are spiritually rich, yet think themselves poor; by their doubts, and complaints, and griefs, they make themselves poor. Verse 7. There is that maketh himself rich — That labors hard to acquire money, yet hath nothing; his excessive covetousness not being satisfied1743 with what he possesses, nor permitting him to enjoy with comfort what he has acquired. The fable of the dog in the manger will illustrate this. There is that maketh himself poor, yet hath great riches. — “As poor,” said St. Paul, “yet making many rich; as having nothing, yet possessing all things.” The former is the rich poor man; the latter is the poor rich man. As the words are here in the hithpael conjugation, which implies reflex action, or the action performed on one’s self, and often signifies feigning or pretending to be what one is not, or not to be what one is; the words may be understood of persons who feign or pretend to be either richer or poorer than they really are, to accomplish some particular purpose. “There is that feigneth himself to be rich, yet hath nothing; there is that feigneth himself to be poor, yet hath great riches.” Both these characters frequently occur in life. 13:8 The ransom of a man’s life are his riches: but the poor hears not rebuke. vs. 8: Great riches often tempt to violence against those that possess them; but the poor are free from such perils. Verse 8. The ransom of a man’s life — Those who have riches have often much trouble with them; as they had much trouble to get them, so they have much trouble to keep them. In despotic countries, a rich man is often accused of some capital crime, and to save his life, though he may be quite innocent, is obliged to give up his riches; but the poor, in such countries, are put to no trouble. 13:8 But riches themselves are not blameable. For “the ransom of a man’s life are his riches,” since he that gives to the poor redeems his soul. So that even in these material riches there is place for virtue. You are like steersmen in the vast sea. If a man steers his course well, he quickly passes over the sea so as to attain to the port, but one who knows not how to direct his property is drowned together with his freight. And so it is written: “The wealth of rich men is a most strong city.” St. Ambrose: Letter, 63:92. 13:8 And in this sense we “charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate.” (1 Tim. 4:17.18). For, as Solomon says, “riches” are the true good, which “are the ransom of the life of a man;” but the poverty which is the opposite of these riches is destructive, for by it “the poor cannot bear rebuke.” Origen: Against Celsus, 7:21. And Paul also says, “Only that we remember the poor” (Galatians 2:10): and everywhere the Scripture has much discourse concerning this matter. “The ransom,” it saith, “of a man’s soul is his own wealth” (Proverbs 13, 8): and With reason: for, saith (Christ), “if thou wouldest be perfect, sell what thou hast, and give to the poor, and come, follow Me.” (Matthew 19:21.) This may well be part of perfection. St. John Chthtprys:s/o/csotpotmic:-trHeoasmuirleiess.coomn /Acts, 25. Proverbs 13 8 13:8 For the Scripture avouches, “that the true riches of the soul are a man’s ransom,” that is, if he is rich, he will be saved by distributing it. For as gushing wells, when pumped out, rise again to their former measure, so giving away, being the benignant spring of love, by communicating of its drink to the thirsty, again increases and is replenished, just as the milk is wont to flow into the breasts that are sucked or milked. St. Clement of Alexandria: Instructor 3:7. 13:9 The light of the righteous rejoices: but the lamp of the wicked shall be put out. vs. 9: The light of the righteous is as that of the sun, which may be eclipsed and clouded, but will continue: the Spirit is their Light, he gives a fullness of joy: that of the wicked is as a lamp of their own kindling, easily put out. Verse 9. The light of the righteous rejoiceth — They shall have that measure of prosperity which shall be best for them; but the wicked, howsoever prosperous for a time, shall be brought into desolation. Light and lamp in both cases may signify posterity. The righteous shall have a joyous posterity; but that of the wicked shall be cut off. So 1 Kings 11:36: “And unto his son will I give one tribe, that David my servant may have a light ( rn ner, a lamp) always before me.” 1 Kings15:4: “Nevertheless for David’s sake did the Lord give them a lamp, to set up his son after him.” See also Psalm 132:17, and several other places. 13:9 I will remind you again about Illuminations, and that often, and will reckon them up from Holy Scripture. For I myself shall be happier for remembering them (for what is sweeter than light to those who have tasted light?) and I will dazzle you with my words. There is sprung up a light for the righteous, and its partner joyful gladness. And, The light of the righteous is everlasting; and Thou art shining wondrously from the everlasting mountains, is said to God, I think of the Angelic powers which aid our efforts after good. And you have heard David’s words; The Lord is my Light and my Salvation, whom then shall I fear? And now he asks that the Light and the Truth may be sent forth for him, now giving thanks that he has a share in it, in that the Light of God is marked upon him; that is, that the signs of the illumination given are impressed upon him and recognized. St. Gregory Nazianzen: Oration On Holy Baptism, 36. 13:10 Only by pride comes contention: but with the well advised is wisdom. vs. 10: All contentions, whether between private persons, families, churches, or nations, are begun and carried forward by pride. Disputes would be easily prevented or ended, if it were not for pride. Verse 10. By pride cometh contention — Perhaps there is not a quarrel among individuals in private life, nor a war among nations, that does not proceed from pride and ambition. Neither man nor nation will be content to be less than another; and to acquire the wished-for superiority all is thrown into general confusion, both in public and private life. It was to destroy this spirit of pride, that Jesus was manifested in the extreme of humility and humiliation among men. The salvation of Christ is a deliverance from pride, and a being clothed with humility. As far as we are humble, so far we are saved. 13:11 Wealth gotten by vanity shall be diminished: but he that gathers by labor shall increase. vs. 11: Wealth gotten by dishonesty or vice, has a secret curse, which will speedily waste it. Verse 11. Wealth gotten by vanity — Wealth that is not the result of honest industry and hard labor is seldom permanent. All fortunes acquired by speculation, lucky hits, and ministering to the pride or luxury of others, etc., soon become dissipated. They are not gotten in the way of Providence, and have not God’s blessing, and therefore are not permanent. 13:12 Hope deferred makes the heart sick: but when the desire comes, it is a tree of life. vs. 12: The delay of what is anxiously hoped for, is very painful to the mind; obtaining it is very pleasant. But spiritual blessings are chiefly intended. Verse 12. Hope deferred maketh the heart sick — When once a good is discovered, want of it felt, strong desire for the possession excited, and the promise of attainment made on grounds unsuspected, so that the reality of the thing and the certainity of the promise are manifest, hope posts forward to realize the blessing. Delay in the gratification pains the mind; the increase of the delay prostrates and sickens the heart; and if delay sickens the heart, ultimate disappointment kills it. But when the thing desired, hoped for, and expected comes, it is a tree of life, μyyj إ[ ets chaiyim, “the tree of lives;” it comforts and invigorates both body and soul. To the tree of lives, in the midst of the https://coptic-treasures.com/ Proverbs 13 9 gardens of paradise, how frequent are the allusions in the writings of Solomon, and in other parts of the Holy Scriptures! What deep, and perhaps yet unknown, mysteries were in this tree! 13:13 Whoso despises the word shall be destroyed: but he that fears the commandment shall be rewarded. vs. 13: He that stands in awe of God, and reverences his word, shall escape destruction, and be rewarded for his godly fear. Verse 13. Whoso despiseth the word — The revelation which God has in his mercy given to man-shall be destroyed; for there is no other way of salvation but that which it points out. But he that feareth the commandment — That respects it so as to obey it, walking as this revelation directs-shall be rewarded; shall find it to be his highest interest, and shall be in peace or safety, as the Hebrew word μl y may be translated. 13:13 But the deceitful, and he that is not pure of heart, and possesses nothing that is pure (as the Proverb saith, ‘To a deceitful man there is nothing good ‘), shall assuredly, being a stranger, and of a different race from the saints, be accounted unworthy to eat the Passover, for ‘a foreigner shall not eat of it .’ (Exod. 12:43). Thus Judas, when he thought he kept the Passover, because he plotted deceit against the Savior, was estranged from the city which is above, and from the apostolic company. For the law commanded the Pass-over to be eaten with due observance; but he, while eating it, was sifted of the devil , who had entered his soul. St. Athanasius of Alexandria: Paschal Letters, 6:11. 13:14 The law of the wise is a fountain of life, to depart from the snares of death. vs. 14: The rule by which the wise regulate their conduct, is a fountain yielding life and happiness. Verse 14. The law of the wise is a fountain of life — Perhaps it would be better to translate, “The law is to the wise man a fountain of life.” It is the same to him as the “vein of lives,” μyyj rwqm mekor chaiyim, the great aorta which transmits the blood from the heart to every part of the body. There seems to be here an allusion to the garden of paradise, to the tree of1745 lives, to the tempter, to the baleful issue of that temptation, and to the death entailed on man by his unwisely breaking the law of his God. 13:15 Good understanding gives favor: but the way of transgressors is hard. vs. 15: The way of sinners is hard upon others, and hard to the sinner himself. The service of sin is slavery; the road to hell is strewed with the thorns and thistles that followed the curse. 13:16 Every prudent man deals with knowledge: but a fool lays open his folly. vs. 16: It is folly to talk of things of which we know nothing, and to undertake what we are no way fit for. Verse 16. The way of transgressors is hard. — Never was a truer saying; most sinners have more pain and difficulty to get their souls damned, than the righteous have, with all their cross-bearings, to get to the kingdom of heaven. 13:17 A wicked messenger falls into mischief: but a faithful ambassador is health. vs. 17: Those that are wicked, and false to Christ and to the souls of men, do mischief, and fall into mischief; but those that are faithful, find sound words healing to others and to themselves. Verse 17. A wicked messenger — The Septuagint: basileuv yrasuev, a bold king; instead of ûalm malach, a messenger, they had read ûlm melech, a king: but they are singular in this rendering; none of the other versions have it so. He that betrays the counsels of his government, or the interests of his country, will sooner or later fall into mischief; but he that faithfully and loyally fulfils his mission, shall produce honor and safety to the commonwealth. 13:18 Poverty and shame shall be to him that refuses instruction: but he that regards reproof shall be honored. vs. 18: He that scorns to be taught, will certainly be brought down. 13:18 Those riches are good, to acquire which is the work of great virtue and merit, and the righteous possessor of which is praised by David who says “The generation of the righteous shall be blessed: glory and riches are in his house, and his righteousness remaineth for ever:” (Ps. 111:2,3) and again “the ransom of a man’s life are his riches.” [8]. And of these riches it is Said in the Apocalypse to him who has them not and to his shame is poor and naked: “I will begin,” says he, “to vomit thee out of my mouth. Because thou sayest I am rich and wealthy and have need of nothing: and knowest not that thou art wretched and miserable and poor and blind and naked, I counsel thee to buy https://coptic-treasures.com/ Proverbs 13 10 of me gold fire-tried, that thou mayest be made rich, and mayest be clothed in white garments, and that the shame of thy nakedness may not appear.” (Rev. 3:16-18). St. John Cassian: Conference 3:9. 13:19 The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil. vs. 19: There are in man strong desires after happiness; but never let those expect any thing truly sweet to their souls, who will not be persuaded to leave their sins. Verse 19. The desire accomplished — See on ver. 12. 13:20 He that walks with wise men shall be wise: but a companion of fools shall be destroyed. Wisdom Through Relationships Perhaps you are wondering how you can develop the kind of wisdom described in Proverbs. The place to start is by cultivating friendships with wise people (Prov. 13:20). Wisdom is not a set of facts to be memorized, but a set of life skills to be mastered (see “Wisdom” at Prov. 1:2). Relationships are the key to making this happen. A beautiful illustration of this principle can be found in the relationship of Moses with his father-in-law Jethro. Moses was heading toward burnout when Jethro took him a side. He not only warned the young leader that he was in imminent danger of collapse, but wisely counseled him to delegate authority (Ex. 18:17-27). As s result, Moses developed an organization structure that enabled him to lead Israel for the next forty years. That system might never have come about had Moses not had a relationship with a wise man like Jethro. But it is not enough to choose wise friends. Proverbs also warns us about friendships with those described as “fools” (see “The Foolishness of fools” at Prov. 14:24). The point is not to try to avoid all contact with foolish people, which would be impossible. Rather, knowing that the company we keep can have profound influence on us, we should avoid becoming overly familiar with unwise people. We should not listen to their advice or emulate their habits. As you reflect on your network of relationships, whose friendship are you cultivating? Are they people who possess wisdom? Or are you building relationships with those who scoff at and reject God’s ways? Be careful, because the wrong set of friends can lead to disaster (13:20). vs. 20: Multitudes are brought to ruin by bad company. And all that make themselves wicked will be destroyed. Verse 20. He that walketh with wise men shall be wise — To walk with a person implies love and attachment; and it is impossible not to imitate those we love. So we say, “Show me his company, and I’ll tell you the man.” Let me know the company he keeps, and I shall easily guess his moral character. 13:21 Evil pursues sinners: but to the righteous good shall be repayed. vs. 21: When God pursues sinners he is sure to overtake them; and he will reward the righteous. 13:22 A good man leaves an inheritance to his children’s children: and the wealth of the sinner is laid up for the just. vs. 22: The servant of God who is not anxious about riches, takes the best method of providing for his children. Verse 22. A good man leaveth an inheritance — He files many a prayer in heaven in their behalf, and his good example and advices are remembered and quoted from generation to generation. Besides, whatever property he left was honestly acquired, and well-gotten goods are permanent. The general experience of men shows this to be a common case; and that property ill-gotten seldom reaches to the third generation. This even the heathens observed. Hence: De male quaesitis non gaudet tertius haeres. “The third generation shall not possess the goods that have been unjustly acquired.” 13:23 Much food is in the tillage of the poor: but there is that is destroyed for want of judgment. vs. 23: The poor, yet industrious, thrive, though in a homely manner, while those who have great riches are often brought to poverty for want of judgment. Verse 23. That is destroyed for want of judgment. — O, how much of the poverty of the poor arises from their own want of management! They have little or no economy, and no foresight. When they get any thing, they1746 speedily spend it; and a feast and a famine make the chief varieties of their life. Verse 24. He that spareth his rod hateth his son — That is, if he hated him, he could not do him a greater disservice than not to correct him when his obstinacy or disobedience requires it. We have met with this subject already, and it is a favourite with Solomon. See the places referred to in the margin. The Revelation Mr. Holden makes some sensible observations on this passage: “By the neglect of early correction the desires (passions) obtain ascendancy; the temper becomes irascible, https://coptic-treasures.com/ peevish, querulous. Pride is nourished, Proverbs 13 11 humility destroyed, and by the habit of indulgence the mind is incapacitated to bear with firmness and equanimity the cares and sorrows, the checks and disappointments, which flesh is heir to.” 13:24 He that spares his rod hates his son: but he that loves him chastens him betimes. Love Sets Limits No parent enjoys hearing the plaintive cries of a little one in response to correction or punishment. As a result, some parents back off from enforcing tough standards, certain that a happy child is a healthy child. But Proverbs says that discipline is a demonstration of love, whereas lack of it is a form of hate (Prov. 13:24). Do you care enough for your children to set limits on their behavior? See “Rearing Children with the Rod” at Prov. 19:18. vs. 24: He acts as if he hated his child, who, by false indulgence, permits sinful habits to gather strength, which will bring sorrow here, and misery hereafter. 13:25 The righteous eats to the satisfying of his soul: but the belly of the wicked shall want. vs. 25: It is the misery of the wicked, that even their sensual appetites are always craving. The righteous feeds on the word and ordinances, to the satisfying of his soul with the promises of the gospel, and the Lord Jesus Christ, who is the Bread of life. Verse 25. To the satisfying of his soul — His desires are all moderate; he is contented with his circumstances, and is pleased with the lot which God is pleased to send. The wicked, though he use all shifts and expedients to acquire earthly good, not sticking even at rapine and wrong, is frequently in real want, and always dissatisfied with his portion. A contented mind is a continual feast. At such feasts he eats not. 13:25 “The righteous eateth to the satisfying of his soul, but the belly of the wicked shall want.” For we must consider the food promised in the law as the food of the soul, which is to satisfy not both parts of man’s nature, but the soul only. And the words of the Gospel, although probably containing a deeper meaning, may yet be taken in their more simple and obvious sense. as teaching us not to be disturbed with anxieties about our food and clothing, but, while living in plainness, and desiring only what is needful, to put our trust in the providence of God. Origen: Against Celsus, 7:24. He came to you, to receive pity from you, but he goes away having received a deadly blow, and weeps the more. For when by reason of his poverty he is compelled to beg, and is insulted on account of his begging, think how great will be the punishment of those who insult him. “He that dishonoreth the poor,” it says, “provoketh his Maker.” (Proverbs 14:12, 31, Sept) For tell me, did He suffer him to be poor for thy sake, that thou mightest be able to heal thyself — and dost thou insult him who for thy sake is poor? What obstinacy is this! what an act of ingratitude is it! “Admonish him as a brother,” he says, and after having given, he orders you to admonish him. But if even without giving we insult him, what excuse shall we have? St. John Chrysostom: Homilies on 2 Thessalonians, hom. 5.
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