The head of the just man will be crowned with the blessings both of God and man, and they shall leave behind them blessed memories. The wicked man’s ways will turn out to be his shame and when his body is in the grave, his name will be spoken only with contempt. It is impossible to give summaries of such chapters as these, where almost every verse contains a separate subject. Our common version not being able to exhibit the contents as usual, simply says, “From this chapter to the five and twentieth are sundry observations upon moral virtues, and their opposite vices.” In general the wise man states in this chapter the difference between the wise and the foolish, the righteous and the wicked, the diligent and the idle. He speaks also of love and hatred, of the good and the evil tongue, or of the slanderer and the peace-maker. 10:1 The proverbs of Solomon. A wise son makes a glad father: but a foolish son is the heaviness of his mother. Some ancient MSS. of the Vulgate have “The second book of the Proverbs.” The preceding nine chapters can only be considered as an introduction, if indeed they may be said to make even a part, of the proverbs of Solomon, which appear to commence only at the tenth chapter. A wise son maketh a glad father. 10:2 Treasures of wickedness profit nothing: but righteousness delivers from death. 10:3 The LORD will not suffer the soul of the righteous to famish: but he casts away the substance of the wicked. Though the righteous may be poor, the Lord will not suffer him to want what is needful for spiritual life. The righteous have God for their feeder; and because of his infinite bounty, they can never famish for want of the bread of life. On the contrary, the wicked are often, in the course of his providence, deprived of the property of which they make a bad use. 10:3 For daily bread cannot be wanting to the righteous man, since it is written, “The Lord will not slay the soul of the righteous by hunger; “ and again “I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging their bread (Ps. 37:25)”. And the Lord moreover promises and says, “Take no 'Yought, saying, “What shall we eat, or what shall we drink, or wherewithal shall we be clothed? For after all these things do the nations seek. And your Father knoweth that ye have need of all these things. Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you.” To those who seek God’s kingdom and righteousness, He promises that all things shall be added. For since all things are God’s, nothing will be wanting to him who possesses God, if God Himself be not wanting to him. Thus a meal was divinely provided for Daniel: when he was shut up by the king’s command in the den of lions, and in the midst of wild beasts who were hungry, and yet spared him, the man of God was fed. Thus Elijah in his flight was nourished both by ravens ministering to him in his solitude, and by birds bringing him food in his persecution. And — oh detestable cruelty of the malice of man!— the wild beasts spare, the birds feed, while men lay snares, and rage! St. Cyprian: Treatise Iv On The Lord’s Prayer, 21. 10:3 Are you afraid that your patrimony perchance may fall short, if you should begin to do liberally from it? Yet when has it ever happened that resources could fail the righteous man, since it is written, “The Lord will not slay with famine the righteous soul?” Elias in the desert is fed by the ministry of ravens; and a meal from heaven is made ready for Daniel in the den, when shut up by the king’s command for a prey to the lions; and you are afraid that food should be wanting to you… The Lord Himself in the Gospel bears witness, for the rebuke of those whose mind is doubtful and faith small, and says: “Behold the fowls of heaven, that they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them: are you not of more value than they?” (Matt. 5:26) God feeds the fowls, and daily food is afforded to the sparrows; and to creatures which have no sense of things divine there is no want of drink or food. Thinkest You that to a Christian — thinkest You that to a servant of the Lord — thinkest You that to one given up to good works — thinkest You that to one that is dear to his Lord, anything will be wanting? St. Cyprian: Treatise Viii On Works And Alms, 11. 10:4 He becomes poor that deals with a slack hand: but the hand of the diligent makes rich. https://coptic-treasures.com/ Proverbs 10 2 “Poverty” (it is said) “humbles a man.” (Proverbs 10:4, LXX.) And again Christ [says], “Blessed are the poor in spirit.” (Matthew 5:3) Dost You then grieve because You art upon a path leading to virtue? Dost You not know that this gives us great confidence? St. John Chrysostom: Homilies on Hebrews, 13. 10:4 “Poverty,” it is said, “humbles a man.” By poverty is meant that niggardliness by which the rich are poor, having nothing to give away. St. Clement of Alexandria: Instructor 3:4. 10:4 Manly He calls those who despise wealth, and are free in bestowing it. St. Clement of Alexandria: Instructor 2:13. 10:5 He that gathers in summer is a wise son: but he that sleeps in harvest is a son that causes shame. Here is just blame of those who trifle away opportunities, both for here and for hereafter. If summer and harvest be neglected, in vain does a man expect the fruits of autumn. 10:6 Blessings are upon the head of the just: but violence covers the mouth of the wicked. 10:7 The memory of the just is blessed: but the name of the wicked shall rot. Both the just and the wicked must die; but between their souls there is a vast difference. Verse 7. The memory of the just is blessed — Or, is a blessing. But the name of the wicked shall rot. — This is another antithesis; but there are only two antithetic terms, for memory and name are synonymous. — Lowth. The very name of the wicked is as offensive as putrid carrion. 10:7 LXX But even in my tears and admiration I must respect the law which regards such matters: nor is this alien to our philosophy; for he says The memory of the just is accompanied with eulogies, and also, Let tears fall down over the dead, and begin to lament, as if You hadst suffered great harm thyself: removing us equally from insensibility and immoderation. St. Gregory Nazianzen: Panegyric of His Brother St. Caesarius, 1 10:8 The wise in heart will receive commandments: but a prating fool shall fall. The wise in heart puts his knowledge in practice. the shallow blabbing fool shall be cast down.. “Blessed is every simple soul,” and, “he that walketh simply walketh surely.” (Proverbs 10:8) For this is the cause of all sorts of evil, that the many do not know how to apply rightly even the testimony of the Scriptures. Thus in this place, the writer does not mean (by “simple”) the man who is foolish, or who knows nothing, but him who is free from wickedness, who is no evil-doer, who is wise. St. John Chrysostom: Homilies on St. John, 17. 10:9 He that walks uprightly walks surely: but he that perverts his ways shall be known. The upright man is always safe; he has not two characters to support; he goes straight forward, and is never afraid of detection, because he has never been influenced by hypocrisy or deceit. Was it not to shepherds that the Gospel was first preached? and to Joseph, being a man of simple mind, insomuch that he did not let a suspicion of adultery frighten him into doing wrong? Did not God elect rustics, those artless men? For it is written, “Blessed is every simple soul.” (Proverbs 11:25.) And again, “He that walketh simply, walketh surely.” (Proverbs 10:9.) “True,” you will say, “but prudence also is needed.” Why, what is simplicity, I pray you, but prudence? For when you suspect no evil, neither can you fabricate any: when you have no annoyances, neither can you remember injuries. St. John Chrysostom: Homilies on Acts, 7. 10:9 Let the insincere hear what is written, He that walketh in simplicity walketh surely (Proverbs 10:9). For indeed simplicity of conduct is an assurance of great security. Let them heat what is said by the mouth of the wise man, The Holy Spirit of discipline will flee deceit (Wisd. 1:5). Let them hear what is again affirmed by the witness of Scripture, His communing is with the simple (Proverbs 3:32). For God’s communing is His revealing of secrets to human minds by the illumination of His presence. He is therefore said to commune with the simple, because He illuminates with the ray of His visitation concerning supernal mysteries the minds of those whom no shade of duplicityhotbtpssc:u//rceosp.tic-treasures.com/ Proverbs 10 3 Fr. Gregory (the Great), Pastoral Rule, 11. 10:10 He that winks with the eye causes sorrow: but a prating fool shall fall. Instead of the latter clause, on which see ver. 8, the Septuagint has, o de elegcwn meta parrhsiav eirhnopoieiù “but he that reproveth with freedom, maketh peace.” This is also the reading of the Syriac and Arabic. A faithful open reproving of sin is more likely to promote the peace of society than the passing it by slightly, or taking no notice of it; for if the wicked turn to God at the reproof, the law of peace will soon be established in his heart, and the law of kindness will flow from his tongue. 10:10 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 (kala>), gladdens the heart;” that is, the eye which has learned rightly (kalw~v) to see, gladdens. “Winking with the eye, with guile, heaps woes on men.” Such they introduce the effeminate Sardanapalus, king of the Assyrians, sitting on a couch with his legs up, fumbling at his purple robe, and casting up the whites of his eyes. Women that follow such practices, by their looks offer themselves for prostitution. “For the light of the body is the eye,” says the Scripture, by which the interior illuminated by the shining light appears. Fornication in a woman is in the raising of the eyes (Ecclus. 26:9). St. Clement of Alexandria: Instructor 3:11. 10:11 The mouth of a righteous man is a well of life: but violence covers the mouth of the wicked. The good man’s mouth is always open to teach, comfort, and correct others. mekor chaiyim, is the vein of lives; an allusion to the great aorta, which conveys the blood from the heart to every art of the body. The latter clause of this verse is the same with that of ver. 6. 10:12 Hatred stirs up strives: but love covers all sins. It seeks for occasions to provoke enmity. It delights in broils. On the contrary, love conciliates; removes aggravations; puts the best construction on every thing; and pours water, not oil, upon the flame. 10:12 On what grounds a dispute can arise among spiritual persons FOR as our enemy separates brethren who are still weak and carnal by a sudden burst of rage on account of some trifling and earthly matter, so he sows the seeds of discord even between spiritual persons, on the ground of some difference of Youghts, from which certainly those contentions and strifes about words, which the Apostle condemns, for the most part arise: whereby consequently our spiteful and malignant enemy sows discord between brethren who were of one mind. For these words of wise Solomon are true: “Contention breeds hatred: but friendship will be a defense to all who do not strive.” St. John Cassian: Conference 16:8. 10:13 In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding. Those that foolishly go on in wicked ways, prepare rods for themselves. He that can learn, and will not learn, should be made to learn. The rod is a most powerful instrument of knowledge. Judiciously applied, there is a lesson of profound wisdom in every twig. 10:14 Wise men lay up knowledge: but the mouth of the foolish is near destruction. Whatever knowledge may be useful, we must lay it up, that it may not be to seek when we want it. The wise gain this wisdom by reading, by hearing the word, by meditation, by prayer, by faith in Christ, who is made of God unto us wisdom. They keep secret every thing that has a tendency to disturb domestic or public peace; but the foolish man blabs all out, and produces much mischief. Think much, speak little, and always think before you speak. This will promote your own peace and that of your neighbor. 10:15 The rich man’s wealth is his strong city: the destruction of the poor is their poverty. 10:16 The labor of the righteous tends to life: the fruit of the wicked to sin. The good man labors that he may be able to support life; this is his first object: and then to have something to divide with the poor; this is his next object. The fruit of the wicked to sin. — This man lives to eat and drink, and his property he spends in riot and excess. God’s blessings are cursed to him. 10:17 He is in the way of life that keeps instruction: https://coptic-treasures.com/ but he that refuses reproof errs. Proverbs 10 4 The traveler that has missed his way, and cannot bear to be told of it, and to be shown the right way, must err still. The truly religious man accumulates knowledge that he may the better know how to live to God, and do most good among men. 10:18 He that hides hatred with lying lips, and he that utters a slander, is a fool. He is especially a fool who thinks to hide anything from God; and malice is no better. This is a common case. How many, when full of resentment, and deadly hatred, meditating revenge and cruelty, and sometimes even murder, have pretended that they Yought nothing of the injury they had sustained; had passed by the insult, etc.! Thus lying lips covered the malevolence of a wicked heart. 10:19 In the multitude of words there wants not sin: but he that refrains his lips is wise. Those that speak much, speak much amiss. He that checks himself is a wise man, and therein consults his own peace. It is impossible to speak much, and yet speak nothing but truth; and injure no man’s character in the mean while. 10:19 “For in the multitude of words there wanteth not transgression.” If indeed then You have anything useful to say, open thy lips. But if there be nothing necessary for thee to say, be silent, for it is better. St. John Chrysostom: Instructions to Catechumens, 2:4. 10:19 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 recall, but let your boldness to speak be sparing. For in truth in much speaking there is abundance of sin. St. Ambrose: Concerning Virgins, 3:3,11. 10:20 The tongue of the just is as choice silver: the heart of the wicked is little worth. 10:20 “For the oracles of the Lord are pure oracles, melted in the fire, tried in the earth, purified seven times” (Ps. 12:6). Just as silver often purified, so is the just man brought to the test, becoming the Lord’s coin and receiving the royal image. Or, since Solomon also calls the “tongue of the righteous man gold that has been subjected to fire,” (Prov. 10:20) intimating that the doctrine which has been proved, and is wise, is to be praised and received, whenever it is amply tried by the earth: that is, when the gnostic soul is in manifold ways sanctified, through withdrawal from earthy fires. St. Clement of Alexandria: Stromata 6:7. 10:21 The lips of the righteous feed many: but fools die for want of wisdom. The Dangerous Tongue [18-21 Jesus’ brother James recognized this destructive pattern in the early church. He realized how easy it can be to blurt out comments without weighing the value of what is said, and he warned first-century Christians about lack of restraint when it comes to the tongue: He urged them to be quick to listen but slow to speak (James 1:19). He cautioned them not to think themselves religious if they could not control what they said (1:26). He told them not to claim to have faith unless their deeds matched their words (2:14-24). He wanted them to understand that the tongue boasts great things despite its tiny size (3:5). He warned them that the tongue is “afire, a world of iniquity” (3:6), “an unruly evil, full of deadly poison” (3:8), and a fountain of grumbling (5:9). He pointed out that speech can be an unpredictable source of either blessing or cursing, like a spring that gives either fresh water or bitter, or a fig tree that bears olives, or a grapeving that bears figs (3:10-12). He noted that some were using as a means of maligning one another (4:11). He challenged believers about making promises and oaths that were inconsistent (5:12). 10:22 The blessing of the LORD, it makes rich, and he adds no sorrow with it. 10:23 It is as sport to a fool to do mischief: but a man of understanding has wisdom. 10:24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. The largest desire of eternal blessings the righteous can form, will be granted. The wicked is full of fears and alarms; and all that he has dreaded and more than he has dreaded, shall come upon him. The righteous is always desiring more of the salvation of God, and God will exceed even his utmost desires. https://coptic-treasures.com/ Proverbs 10 5 10:25 As the whirlwind passes, so is the wicked no more: but the righteous is an everlasting foundation. The course of prosperous sinners is like a whirlwind, which soon spends itself, and is gone. Verse 25. As the whirlwind passeth — As tornadoes that sweep every thing away before them; so shall the wrath of God sweep away the wicked; it shall leave him neither branch nor root. But the righteous, being built on the eternal foundation, μlw[ dwsy yesod olam, shall never be shaken. 10:26 As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him. 10:26 Is then unrighteousness eaten?…Unrighteousness eaten? It is not I that say: hear the Scripture: “As a sour grape is vexation to the teeth, and smoke to the eyes, so is unrighteousness to them that use it.” For he that shall have eaten unrighteousness, that is, he that shall have had unrighteousness willfully, shall not be able to eat righteousness. For righteousness is bread. Who is bread? “I am the living bread which came down from heaven.” Himself is the bread of our heart... Is then even righteousness eaten? If it were not eaten, the Lord would not have said, “Blessed are they which do hunger and thirst after righteousness.” St. Augustine: On the Psalms, 49(Second Part):7. 10:27 The fear of the LORD prolongs days: but the years of the wicked shall be shortened. 10:28 The hope of the righteous shall be gladness: but the expectation of the wicked shall perish. 10:29 The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity. Verse 29. The way of the Lord is strength — In the path of obedience the upright man ever finds his strength renewed; the more he labors the stronger he grows. 10:30 The righteous shall never be removed: but the wicked shall not inhabit the earth. The wicked would be glad to have this earth their home for ever, but it cannot be so. The righteous is built on the eternal foundation. 10:31 The mouth of the just brings forth wisdom: but the froward tongue shall be cut out. 10:32 The lips of the righteous know what is acceptable: but the mouth of the wicked speaks frowardness. Verse 32. The lips of the righteous know what is acceptable — And what they believe to be most pleasing and most profitable, that they speak, but the wicked man knows as well what is perverse, and that he speaks forth. As the love of God is not in his heart, so the law of kindness is not on his lips.
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