The house of the wicked, though built ever so strong and high, shall be brought to disgrace and at length made extinct. The tabernacle of the upright , through moveable and despicable shall, at all events have grace and comfort, and shall be eternally established. Various moral sentiments. The antithesis between wisdom and folly, and the different effects of each. 14:1 Every wise woman builds her house: but the foolish plucks it down with her hands. Vs. 1: A woman who has no fear of God, who is willful and wasteful, and indulges her ease, will as certainly ruin her family, as if she plucked her house down. Verse 1. Every wise woman buildeth her house — By her prudent and industrious management she increases property in the family, furniture in the house, and food and raiment for her household. This is the true building of a house. The thriftless wife acts differently, and the opposite is the result. Household furniture, far from being increased, is dilapidated; and her household are ill-fed, ill-clothed, and worse educated. 14:2 He that walks in his uprightness fears the LORD: but he that is perverse in his ways despises him. vs. 2: Here are grace and sin in their true colors. Those that despise God’s precepts and promises, despise God and all his power and mercy. 14:3 In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them. vs. 3: Pride grows from that root of bitterness which is in the heart. The root must be plucked up, or we cannot conquer this branch. The prudent words of wise men get them out of difficulties. Verse 3. The mouth of the foolish is a rod of pride — The reproofs of such a person are ill-judged and ill-timed, and generally are conveyed in such language as renders them not only ineffectual, but displeasing, and even irritating. 14:3 “Out of the mouth of fools there is a rod for wrong-doing.” Folly, then, is condemned because it causes wrongdoing. Ought we not rather to avoid this, than death, or loss, or want, or exile, or sickness? Who would not think some blemish of body or loss of inheritance far less than some blemish of soul or loss of reputation? St. Ambrose: Duties of the Clergy, 3:4 (24). 14:4 Where no oxen are, the crib is clean: but much increase is by the strength of the ox. vs. 4: There can be no advantage without something which, though of little moment, will affright the indolent. Verse 4. But much increase is by the strength of the ox. — The ox is the most profitable of all the beasts used in husbandry. Except merely for speed, he is almost in every respect superior to the horse. 1. He is longer lived. 2. Scarcely liable to any diseases. 3. He is steady, and always pulls fair in his gears. 4. He lives, fattens, and maintains his strength on what a horse will not eat, and therefore is supported on one third the cost. 5. His manure is more profitable. And, 6, When he is worn out in his labor his flesh is good for the nourishment of man, his horns of great utility, and his hide almost invaluable. It might be added, he is little or no expense in shoeing, and his gears are much more simple, and much less expensive, than those of the horse. In all large farms oxen are greatly to be preferred to horses. Have but patience with this most patient animal, and you will soon find that there is much increase by the strength and labor of the ox. 14:4 For that the people of holy Church increases, that spiritual crops of corn for the heavenly garner are multiplied, we never doubted that this was from the grace of Almighty God which flowed largely to you, most blessed ones. We therefore render thanks to Almighty God, that we see fulfilled in you what is written, Where there is much increase, there the strength of the oxen is manifest (Proverbs 14:4). For, if a strong ox had not drawn the plough of the tongue over the ground of the hearts of hearers, so great an increase of the faithful would by no means have sprung up. Fr. Gregory (the Great), Book 8, Epistle 30 to EULOGIUS, BISHOP OF ALEXANDRIA 14:5 A faithful witness will not lie: but a false witness will utter lies. vs. 5: A conscientious witness will not dare to represent anything otherwise than according to his knowledge. 14:6 A scorner seeks wisdom, and finds it not: but knowledge is easy unto him that understands. vs. 6: A scorner treats Divine things with contempt. He that feels his ignorance and unworthiness will search the Scriptures in a humble spirit. https://coptic-treasures.com/ Proverbs 14 2 Verse 6. A scorner seeketh wisdom — I believe the scorner means, in this book, the man that despises the counsel of God; the infidel. Such may seek wisdom; but he never can find it, because he does not seek it where it is to be found; neither in the teaching of God’s Spirit, nor in the revelation of his will. 14:7 Go from the presence of a foolish man, when you perceivest not in him the lips of knowledge. vs. 7: We discover a wicked man if there is no savor of piety in his discourse. Verse 7. When thou perceivest not-the lips of knowledge. — Instead of daath, knowledge, several MSS. have sheker, a lie. How this reading came I cannot conjecture. The meaning of the adage is plain: Never associate with a vain, empty fellow, when thou perceivest he can neither convey nor receive instruction. 14:8 The wisdom of the prudent is to understand his way: but the folly of fools is deceit. vs. 8: We are travelers, whose concern is, not to spy out wonders, but to get to their journey’s end; to understand the rules we are to walk by, also the ends we are to walk toward. The bad man cheats himself, and goes on in his mistake. Verse 8. Is to understand his way— Instead of ybh habin, to understand, ykh hachin, to DIRECT his way, is found in one MS. It makes a very good sense. 14:9 Fools make a mock at sin: but among the righteous there is favor. vs. 9: Foolish and profane men consider sin a mere trifle, to be made light of rather than mourned over. Fools mock at the sin-offering; but those that make light of sin, make light of Christ. Verse 9. Fools make a mock at sin — And only fools would do so. But he that makes a sport of sinning, will find it no sport to suffer the vengeance of an eternal fire. Some learned men by their criticisms have brought this verse into embarrassments, out of which they were not able to extricate it. I believe we shall not come much nearer the sense than our present version does. 14:9 LXX Lucius of Castra Galbae said:… — let it be done as it is written, “The house of those that are contrary to the law owes a cleansing.” And it is a consequence that those who, having been baptized by people who are contrary to the Church, are polluted, must first be cleansed, and then at length be baptized. The Seventh Council Of Carthage Under Cyprian Concerning The Baptism Of Heretics. 14:9 LXX ‘The houses of those that are opposed to the law must needs be cleansed;’ and it therefore follows that those who have been polluted by being baptized by men opposed to Christ should first be cleansed, and only then baptized.” St. Augustine: On Baptism, Against the Donatists, 6:14:21. 14:10 The heart knows his own bitterness; and a stranger doth not intermeddle with his joy. vs. 10: We do not know what stings of conscience, or consuming passions, torment the prosperous sinner. Nor does the world know the peace of mind a serious Christian enjoys, even in poverty and sickness. Verse 10. The heart knoweth his own bitterness — w چpn trm morrath naphsho, “The bitterness of its soul.” Under spiritual sorrow, the heart feels, the soul feels; all the animal nature feels and suffers. But when the peace of God is spoken to the troubled soul, the joy is indescribable; the whole man partakes of it. And a stranger to these religious feelings, to the travail of the soul, and to the witness of the Spirit, does not intermeddle with them; he does not understand them: indeed they may be even foolishness to him, because they are spiritually discerned. 14:11 The house of the wicked shall be overthrown: but the tabernacle of the upright shall flourish. vs. 11: Sin ruins many great families; whilst righteousness often raises and strengthens even mean families. vs. 12: The ways of carelessness, of worldliness, and of sensuality, seem right to those that walk in them; but selfdeceivers prove self-destroyers. See the vanity of carnal mirth. 14:13 Even in laughter the heart is sorrowful; and the end of that mirth is heaviness. Verse 12. There is a way which seemeth right unto a man — This may be his easily besetting sin, the sin of his constitution, the sin of his trade. Or it may be his own false views of religion: he may have an imperfect repentance, a false faith, a very false creed; and he may persuade himself that he is in the direct way to heaven. Many of the papists, when they were burning the saints of God in the flames at Smithfield, thought they were doing God service! And in the late Irish massacre, the more of the Protestants they piked to death, shot, or burnt, the more they believed they deserved of God’s favor and their Church’s gratitude. But cruelty and murder are the short road, the near way, to eternal perdition. 14:12 There is a way which seems right unto a man, but the end thereof are the ways of death. https://coptic-treasures.com/ Proverbs 14 3 Verse 13. Even in laughter the heart is sorrowful — Many a time is a smile forced upon the face, when the heart is in deep distress. And it is a hard task to put on the face of mirth, when a man has a heavy heart. 14:14 The backslider in heart shall be filled with his own ways: and a good man shall be satisfied from himself. vs. 14: Of all sinners backsliders will have the most terror when they reflect on their own ways. Verse 14. The backslider in heart shall be filled with his own ways — 1. Who is the backslider? gws sug. 1. The man who once walked in the ways of religion, but has withdrawn from them. 2. The man who once fought manfully against the world, the devil, and the flesh; but has retreated from the battle, or joined the enemy. 3. The man who once belonged to the congregation of the saints, but is now removed from them, and is set down in the synagogue of Satan. 2. But who is the backslider in HEART? 1. Not he who was surprised and overcome by the power of temptation, and the weakness of his own heart. 2. But he who drinks down iniquity with greediness. 3. Who gives cheerful way to the bent of his own nature, and now delights in fulfilling the lusts of the flesh and of the mind. 4. Who loves sin as before he loved godliness. 3. What are his own ways? Folly, sin, disappointment, and death; with the apprehension of the wrath of God, and the sharp twingings of a guilty conscience. 4. What is implied in being filled with his own ways? Having his soul saturated with folly, sin, and disappointment. At last ending here below in death, and then commencing an eternal existence where the fire is not quenched, and under the influence of that worm that never dieth. Alas, alas! who may abide when God doeth this? And a good man shall be satisfied from himselJ. — 1. Who is the good man? ( bwf چya ish tob.) 1. The man whose heart is right with God, whose tongue corresponds to his heart, and whose actions correspond to both. 2. The man who is every thing that the sinner and backslider are not. 2. He shall be satisfied from himself-he shall have the testimony of his own conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, he has his conversation among men. 1750 3. He shall have God’s Spirit to testify with his spirit that he is a child of God. He hath the witness in himself that he is born from above. The Spirit of God in his conscience, and the testimony of God in his Bible, show him that he belongs to the heavenly family. It is not from creeds or confessions of faith that he derives his satisfaction: he gets it from heaven, and it is sealed upon his heart. 14:15 The simple believs every word: but the prudent man looks well to his going. vs. 15: Eager readiness to believe what others say, has ever proved mischievous. The whole world was thus ruined at first. The man who is spiritually wise, depends on the Savior alone for acceptance. He is watchful against the enemies of his salvation, by taking heed to God’s word. 14:16 A wise man fears, and departs from evil: but the fool rages, and is confident. vs. 16: Holy fear guards against every thing unholy. Verse 16. A wise man feareth — He can never trust in himself, though he be satisfied from himself. He knows that his suffiency is of GOD; and he has that fear that causes him to depart from evil, which is a guardian to the love he feels. Love renders him cautious; the other makes him confident. His caution leads him from sin; his confidence leads him to God. 14:17 He that is soon angry deals foolishly: and a man of wicked devices is hated. vs. 17: An angry man is to be pitied as well as blamed; but the revengeful is more hateful. Verse 17. He that is soon angry—μypa rxq ketsar appayim, “short of nostrils:” because, when a man is angry, his nose is contracted, and drawn up towards his eyes. Dealeth foolishly— He has no time for reflection; he is hurried on by his passions, speaks like a fool, and acts like a madman. 14:18 The simple inherit folly: but the prudent are crowned with knowledge. vs. 18: Sin is the shame of sinners; but wisdom is the honor of the wise. 14:19 The evil bow before the good; and the wicked at the gates of the righteous. vs. 19: Even bad men acknowledge the excellencies of God’s people. Verse 19. The evil bow before the good — They are almost constrained to show them respect; and the wicked, who have wasted their substance with riotous living, bow before the gates of the righteous-of benevolent men-begging a morsel of bread. https://coptic-treasures.com/ Proverbs 14 4 14:20 The poor is hated even of his own neighbor: but the rich hath many friends. vs. 20: Friendship in the world is governed by self-interest. It is good to have God our Friend; he will not desert us. Verse 20. But the rich hath many friends. — Many who speak to him the language of friendship; but if they profess friendship because he is rich, there is not one real friend among them. There is a fine saying of Cicero on this subject: “They are like swallows, who fly off during the winter, and quit our cold climates; and do not return till the warm season: but as soon as the winter sets in, they are all off again.” So Horace: —1751 “As long as thou art prosperous, thou shalt have many friends: but who of them will regard thee when thou hast lost thy wealth?” 14:21 He that despiss his neighbor sinns: but he that hath mercy on the poor, happy is he. vs. 21: To despise a man for his employment or appearance is a sin. Verse 21. He that despiseth his neighbor sinneth — To despise a man because he has some natural blemish is unjust, cruel, and wicked. He is not the author of his own imperfections; they did not occur through his fault or folly; and if he could, he would not retain them. It is, therefore, unjust and wicked to despise him for what is not his fault, but his misfortune. But he that hath mercy on the poor — Who reproaches no man for his poverty or scanty intellect, but divides his bread with the hungry-happy is he; the blessing of God, and of them that were ready to perish, shall come upon him. 14:22 Do they not err that devise evil? but mercy and truth shall be to them that devise good. vs. 22: How wisely those consult their own interest, who not only do good, but devise it! 14:23 In all labor there is profit: but the talk of the lips tends only to penury. vs. 23: Labor of the head, or of the hand, will turn to some good account. But if men’s religion runs all out in talk and noise, they will come to nothing. Verse 23. In all labor there is profit — If a man work at his trade, he gains by it; if he cultivate the earth, it will yield an increase; and in proportion as he labors, so will be his profit: but he who talks much labors little. And a man words is seldom a man of deeds. Less talk and more work, is one of our own ancient advices. “TO every careful thinker there is a gain” (Proverbs 14:23, LXX.), saith the proverb; and Christ implied more than this, when He said, “He that seeketh findeth.” (Matthew 7:8) Wherefore it does not occur to me any more to wonder how Philip followed Christ. Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, “Follow Me,” straightway obeyed, and went not back, but even became a preacher to others. St. John Chrysostom: Homilies on St. John, 20. 14:24 The crown of the wise is their riches: but the foolishness of fools is folly. vs. 24: The riches of men of wisdom and piety enlarge their usefulness Verse 24. But the foolishness of fools is folly. — The Targum reads, The honor of fools is folly. The fool, from his foolishness, produces acts of folly. This appears to be the meaning. 14:25 A true witness delivers souls: but a deceitful witness speaks lies. vs. 25: An upright man will venture the displeasure of the greatest, to bring truth to light. 14:26 In the fear of the LORD is strong confidence: and his children shall have a place of refuge. Verse 26. In the fear of the Lord is strong confidence — From this, and from genuine Christian experience, we find that the fear of God is highly consistent with the strongest confidence in his mercy and goodness. 14:26 “A man,” as it is written, “that is in sorrow laboreth for himself and does violence to his own destruction.” For our destruction is delight in this present life, and to speak more definitely, the performance of our own likes and desires, as, if a man withdraws these from his soul and mortifies them, he straightway does glorious and valuable violence to his own destruction, provided that he refuses to it the pleasantest of its wishes which the Divine word often rebukes by the prophet, saying: “For in the days of your fast your own will is found;” and again: “If thou turn away thy foot from the Sabbath, to do thy will on My holy day, and glorify him, while thou dost not thy own ways, and thy own will is not found, to speak a word.” St. John Cassian: Conference 24:26. 14:26 “ Fear seems to be allied to cowardice: seems to be the character of the weak, not the strong. But see what saith the Scripture, “The fear of the Lord is the hope of strength.” Let us then fear, that we may https://coptic-treasures.com/ not fear; that is, let us fear Proverbs 14 5 prudently, that we may not fear vainly. The holy Martyrs on the occasion of whose solemnity this lesson was read out of the Gospel, in fearing, feared not; because in fearing God, they did not regard men. St. Augustine: Sermons on N.T. Lessons, 15:1. 14:27 The fear of the LORD is a fountain of life, to depart from the snares of death. vs. 26,27: Those who fear the Lord so as to obey and serve him, have a strong ground of confidence, and will be preserved. Let us seek to this Fountain of life, that we may escape the snares of death. Verse 27. The fear of the Lord is a fountain of life—μyyj rwqm mekor chaiyim, the vein of lives. Another allusion to the great aorta which carries the blood from the heart to all the extremities of the body. Of this phrase, and the tree of lives, Solomon is particularly fond. See on chap. 4:23; 10:12. 14:28 In the multitude of people is the king’s honor: but in the want of people is the destruction of the prince. vs. 28: Let all that wish well to the kingdom of Christ, do what they can, that many may be added to his church. Verse 28. In the multitude of people — It is the interest of every state to promote marriage by every means that is just and prudent; and to discourage, disgrace, and debase celibacy; to render bachelors incapable, 1752 after a given age, of all public employments: and to banish nunneries and monasteries from all parts of their dominions; — they have ever, from their invention, contributed more to vice than virtue; and are positively point blank against the law of God. 14:29 He that is slow to wrath is of great understanding: but he that is hasty of spirit exalts folly. vs. 29: A mild, patient man is one that learns of Christ, who is Wisdom itself. Unbridled passion is folly made known. Verse 29. That is hasty of spirit —jwr rxq ketsar ruach, “the short of spirit;” one that is easily irritated; and, being in a passion, he is agitated so as to be literally short of breath. Here put in opposition to μypa ûra erech appayim, long of nostrils; see on ver. 17; and of the same import with St. Paul’s makroyumia, longsuffering, longmindedness. See on Ephesians 4:2. If one look at a furious child, does he not laugh at him? “The poor-spirited” (it is said) “is mightily simple.” (Proverbs 14:29) The simple then is a child: and “he who is long-suffering” (it is said) “is abundant in wisdom.” This “abundant wisdom” then let us follow after, that we may attain to the good things promised us in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen. St. John Chrysostom: Homilies on Hebrews, 22. Seest thou not the trees too, the more they are shaken by the winds, so much the more do they become stronger and firmer? We then. if we be long-suffering, shall also become strong. For it is said, “a man who is long-suffering abounds in wisdom, but he that is of a little soul is strongly foolish.” (Proverbs 14:29) Seest thou how great is his commendation of the one, seest thou how great his censure of the other? “Strongly foolish,” i.e. very [foolish]. Let us not then be faint-hearted one towards another: for this does not rise from enmity, but from having a small soul. As if the soul be strong, it will endure all things easily, and nothing will be able to sink it, but will lead it into tranquil havens. St. John Chrysostom: Homilies on Hebrews, 19. 14:29 For that long-suffering is wisdom we are taught by very clear passages of Scripture: for “a man who is longsuffering is great in prudence; but a coward is very foolish.” St. John Cassian: Conference 16:27. 14:29 For everybody knows that patience gets its name from the passions and endurance, and so it is clear that no one can be called patient but one who bears without annoyance all the indignities offered to him, and so it is not without reason that he is praised by Solomon: “Better is the patient man than the strong, and he who restrains his anger than he who takes a city;” (Prov. 16:32), and again: “For a long-suffering man is mighty in prudence, but a faint-hearted man is very foolish.” St. John Cassian: Conference 18:13. 14:30 A sound heart is the life of the flesh: but envy the rottenness of the bones. vs. 30: An upright, contented, and benevolent mind, tends to health. https://coptic-treasures.com/ Proverbs 14 6 Verse 30. A sound heart is the life of the flesh — A healthy state of the blood, and a proper circulation of that stream of life, is the grand cause, in the hand of God, of health and longevity. If the heart be diseased, life cannot be long continued. 14:30 The envious are to be told that, while they consume themselves with this inward plague, they destiny whatever good they seem to have within them. Whence it is written, Soundness of heart is the life of the flesh, but envy the rottenness of the bones (Proverbs 14:30). For what is signified by the flesh but certain weak and tender actions, and what by the bones but brave ones? And for the most part it comes to pass that some, with innocence of heart, in some of their actions seem weak; but others, though performing some stout deeds before human eyes, still pine away inwardly with the pestilence of envy towards what is good in others. Wherefore it is well said, Soundness of heart is the life of the flesh; because, if innocence of mind is kept, even such things as are weak outwardly are in time strengthened. And rightly it is there added, Envy is the rottenness of the bones; because through the vice of spite what seems strong to human eyes perishes in the eyes of God. For the rotting of the bones through envy means that certain even strong things utterly perish. Fr. Gregory (the Great), Pastoral Rule, 10. 14:30 LXX And the Lord in the Gospel called Himself this, when He said: “They that be whole need not a physician, but they that are sick.” St. Ambrose: Letter, 63:46. 14:31 He that oppresss the poor reproachs his Maker: but he that honors him hath mercy on the poor. vs. 31: To oppress the poor is to reproach our Creator. Verse 31. He that oppresseth the poor reproacheth his Maker — Because the poor, or comparatively poor, are, in the order of God, a part of the inhabitants of the earth; and every man who loves God will show mercy to the poor, for with this God is peculiarly delighted. The poor have we ever with us, for the excitement and exercise of those benevolent, compassionate, and merciful feelings, without which men had been but little better than brutes. 14:32 The wicked is driven away in his wickedness: but the righteous hath hope in his death. vs. 32: The wicked man has his soul forced from him; he dies in his sins, under the guilt and power of them. But godly men, though they have pain and some dread of death, have the blessed hope, which God, who cannot lie, has given them. Verse 32. The wicked is driven away in his wickedness — He does not leave life cheerfully. Poor soul! Thou hast no hope in the other world, and thou leavest the present with the utmost regret! Thou wilt not go off; but God will drive thee. But the righteous hath hope in his death. — He rejoiceth to depart and be with Christ: to him death is gain; he is not reluctant to go-he flies at the call of God. 14:33 Wisdom rests in the heart of him that hath understanding: but that which is in the midst of fools is made known. vs. 33: Wisdom possesses the heart, and thus regulates the affection and tempers. 14:34 Righteousness exalts a nation: but sin is a reproach to any people. vs. 34: Piety and holiness always promote industry, sobriety, and honesty. Verse 34. But sin is a reproach to any people. — I am satisfied this is not the sense of the original, tafj μymal dsjw vechesed leummim chattath; which would be better rendered, And mercy is a sin-offering for the people. The Vulgate has, “sin makes the people wretched.” elassonousi de fulav amartiai; “But sins1753 lessen the tribes.” — Septuagint. So also the Syriac and Arabic. The plain meaning of the original seems to be, A national disposition to mercy appears in the sight of God as a continual sin-offering. Not that it atones for the sin of the people; but, as a sin-offering is pleasing in the sight of the God of mercy, so is a merciful disposition in a nation. This view of the verse is consistent with the purest doctrines of free grace. And what is the true sense of the words, we should take at all hazards and consequences: we shall never trench upon a sound creed by a literal interpretation of God’s words. No nation has more of this spirit than the British nation. It is true, we have too many sanguinary laws; but the spirit of the people is widely different. If any one will contend for the common version, he has my consent; and I readily agree in the saying, Sin is the reproach of any people. It is the curse and scandal of man. Though I think what I have given is the true meaning of the text. https://coptic-treasures.com/ Proverbs 14 7 TO BRUNICHILD, QUEEN OF THE FRANKS Gregory to Brunichild, etc. Since it is written, Righteousness exalteth a nation; but sin maketh peoples miserable (Proverbs 14:34), a kingdom is then believed to he stable when a fault that is known of is quickly amended. Fr. Gregory (the Great):Book 11, Epistle 69. 14:35 The king’s favor is toward a wise servant: but his wrath is against him that causes shame. vs. 35: The great King who reigns over heaven and earth, will reward faithful servants who honor his gospel by the proper discharge of the duties of their stations: he despises not the services of the lowest. Verse 35. The king’s favor is toward a wise servant — The king should have an intelligent man for his minister; a man of deep sense, sound judgment, and of a feeling, merciful disposition. He who has not the former will plunge the nation into difficulties; and he who has not the latter will embark her in disastrous wars. Most wars are occasioned by bad ministers, men of blood, who cannot be happy but in endeavoring to unchain the spirit of discord. Let every humane heart pray, Lord, scatter thou the people who delight in war! Amen-so be it. Selah
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