In the same way too must this be taken: “A fool declares his anger in the very same hour, but a prudent man hides his shame.” For he does not lay it down that a shameful outburst of anger ought to be hidden by wise men in such a way that while he blames a speedy outburst of anger he fails to forbid a tardy one, as certainly, if owing to human weakness it does burst forth, he means that it should be hidden for this reason, that while for the moment it is wisely covered up, it may be destroyed forever. For the nature of anger is such that when it is given room it languishes and perishes, but if openly exhibited, it burns more and more. St. John Cassian: Conference 16:27. 12:5 But they arise from ourselves, when in the course of nature we recollect what we are doing or have done or have heard. Of which the blessed David speaks: “I thought upon the ancient days, and had in mind the years from of old, and I meditated, by night I exercised myself with my heart, and searched out my spirit.” (Ps. 76:6,7) And again: “the Lord knoweth the thoughts of man, that they are vain:” (Ps. 93:11) and “the thoughts of the righteous are judgments.” (Prov. 12:5). In the gospel too the Lord says to the Pharisees: “why do ye think evil in your hearts?” (Matt. 9:11) St. John Cassian: Conference 1:19. 12:2 Not from men, but with the Lord, will he obtain favor. From the Commentary of St. Hippolytus on Proverbs 12:23 He called those who believe in Him His seat: for from them hath He made Himself a seat, since in them Wisdom sitteth; for the Son of God is the Wisdom of God. But we have heard from another passage of Scripture a strong confirmation of this interpretation. “The soul of the righteous is the seat of Wisdom.” Because then they who have believed in Him have been made righteous: justified by faith, they have become His own seat: He sitteth in them, judging from them, and guiding them... St. Augustine: On the Psalms, 97:4. 12:23 Therefore, because God surpasseth all knowledge, He is said to sit above the fullness of knowledge. Let there be therefore in thee fullness of knowledge, and even thou shalt be the throne of God... He knoweth all things: for our hairs are numbered before God. But the fullness of knowledge which He willed man to know is different from this; the knowledge which He willed thee to have, pertaineth to the law of God. And who can, thou mayest perhaps say unto me, perfectly know the Law, so that he may have within himself the St. Augustine: On the Psalms, 99:3. 12:6 But when they proceed from those who are hired to advocate the cause of heresy, and since, according to the divine proverb, ‘The words of the wicked are to lie in wait,’ and ‘The mouth of the wicked poureth out evil things,’ and ‘The counsels of the wicked are deceit :’ it becomes us to watch and be sober, brethren, as the Lord has said, lest any deception arise from subtlety of speech and craftiness; lest any one come and pretend to say, ‘I preach Christ,’ and after a little while he be found to be Antichrist. St. Athanasius of Alexandria: Ad Episcopos Aegypti, 9. 12:4 And again, “A virtuous woman is a crown to her husband.” They must, as far as possible, correct their gestures, looks, steps, and speech. For they must not do as some, who, imitating the acting of comedy, and practicing the mincing motions of dancers, conduct themselves in society as if on the stage, with voluptuous movements, and gliding steps, and affected voices, casting languishing glances round, tricked out with the bait of pleasure. St. Clement of Alexandria: Instructor 3:11. CHAPTER 12 In the life of the righteous, there is all true comfort and satisfaction and at the end of life there is eternal joy. The man who devises wickedness in under condemnation and all his triumphing on earth is but for a moment. Of the benefit of instruction, and the cultivation of piety. The virtuous woman. The different lot of the just and unjust. The humane man. The industrious man. The fool and the wise man. The uncharitable. The excellence of the righteous. The slothful is in want. Righteousness https://coptic-treasures.com/ leads to life, etc. Proverbs 12 2 12:1 Whoso loves instruction loves knowledge: but he that hates reproof is brutish. Vs. 1: Those who have grace, will delight in the instructions given them. Those that stifle their convictions, are like brutes. Verse 1. Whoso loveth instruction —rswm musar, discipline or correction, loves knowledge; for correction is the way to knowledge. But he that hateth reproof is brutish. —r[b baar, he is a bear; and expects no more benefit from correction than the ox does from the goad. 12:2 A good man obtains favor of the LORD: but a man of wicked devices will he condemn. vs. 2: The man who covers selfish and vicious designs under a profession of religion or friendship, will be condemned. Verse 2. A good man obtaineth favor — First, it is God who makes him good; for every child of Adam is bad till the grace of God changes his heart. Secondly, while he walks in the path of obedience he increases in goodness, and consequently in the favor of the Lord. 12:2 Not from men, but with the Lord, will he obtain favor. From the Commentary of St. Hippolytus on Proverbs 12:3 A man shall not be established by wickedness: but the root of the righteous shall not be moved. vs. 3: Though men may advance themselves by sinful arts, they cannot settle and secure themselves. But those who by faith are rooted in Christ, are firmly fixed. Verse 3. A man shall not be established by wickedness — Evil is always variable: it has no fixed principle, except the root that is in the human heart; and even that is ever assuming new forms. Nothing is permanent but goodness; and that is unchangeable, because it comes from GOD. The produce of goodness is permanent, because it has God’s blessing in it: the fruit of wickedness, or the property procured by wickedness, is transitory, because it has God’s curse in it. The righteous has his root in God; and therefore he shall not be moved.12:4 A virtuous woman is a crown to her husband: but she that makes ashamed is as rottenness in his bones. vs. 4: A wife who is pious, prudent, and looks well to the ways of her household, who makes conscience of her duty, and can bear crosses; such a one is an honor and comfort to her husband. She that is the reverse of this, preys upon him, and consumes him. Verse 4. A virtuous woman is a crown to her husband — lyj t چa esheth chayil, a strong woman. Our word virtue (virtus) is derived from vir, a man; and as man is the noblest of God’s creatures, virtue expresses what is becoming to man; what is noble, courageous, and dignified: and as vir, a man, comes from vis, power or strength; so it implies what is strong and vigorous in principle: and as in uncivilized life strength and courage were considered the very highest, because apparently the most necessary, of all virtues; hence the term itself might have become the denomination of all excellent moral qualities; and is now applied to whatever constitutes the system of morality and moral duties. In some parts of the world, however, where arts and sciences have made little progress, strength is one of the first qualifications of a wife, where the labors of the field are appointed to them. It is not an uncommon sight in different parts of Africa, to see the wives (queens) of the kings and chiefs going out in the morning to the plantations, with their mattock in their hand, and their youngest child on their back; and when arrived at the ground, lay the young prince or princess upon the earth, which when weary of lying on one side, will roll itself on the other, and thus continue during the course of the day, without uttering a single whimper, except at the intervals in which its mother gives it suck; she being employed all the while in such labor as we in Europe generally assign to our horses. In these cases, the strong wife is the highest acquisition; and is a crown to her husband, though he be king of Bonny or Calabar. It is certain that in ancient times the women in Judea did some of the severest work in the fields, such as drawing water from the wells, and watering the flocks, etc. On this account, I think, the words may be taken literally; and especially when we add another consideration, that a woman healthy, and of good muscular powers, is the most likely to produce and properly rear up a healthy offspring; and children of this kind are a crown to their parents. Is as rottenness in his bones. — Does not this refer to a woman irregular in her manners, who by her incontinence not only maketh her husband ashamed, but contracts and communicates such diseases as bring rottenness into the bones? I think so. And I think this was the view taken of the text by Coverdale, who translates thus: “A stedfast woman is a crowne unto her hussbonde: but she that behaveth herself unhonestly is a corruption in his bones.” https://coptic-treasures.com/ Proverbs 12 3 12:4 And again, “A virtuous woman is a crown to her husband.” They must, as far as possible, correct their gestures, looks, steps, and speech. For they must not do as some, who, imitating the acting of comedy, and practicing the mincing motions of dancers, conduct themselves in society as if on the stage, with voluptuous movements, and gliding steps, and affected voices, casting languishing glances round, tricked out with the bait of pleasure. St. Clement of Alexandria: Instructor 3:11. 12:5 The thoughts of the righteous are right: but the counsels of the wicked are deceit. vs. 5: Thoughts are not free; they are under the Divine knowledge, therefore under the Divine command. It is a man’s shame to act with deceit, with trick and design. 12:5 But they arise from ourselves, when in the course of nature we recollect what we are doing or have done or have heard. Of which the blessed David speaks: “I thought upon the ancient days, and had in mind the years from of old, and I meditated, by night I exercised myself with my heart, and searched out my spirit.” (Ps. 76:6,7) And again: “the Lord knoweth the thoughts of man, that they are vain:” (Ps. 93:11) and “the thoughts of the righteous are judgments.” (Prov. 12:5). In the gospel too the Lord says to the Pharisees: “why do ye think evil in your hearts?” (Matt. 9:11) St. John Cassian: Conference 1:19. 12:6 The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them. vs. 6: Wicked people speak mischief to their neighbors. A man may sometimes do a good work with one good word. 12:6 But when they proceed from those who are hired to advocate the cause of heresy, and since, according to the divine proverb, ‘The words of the wicked are to lie in wait,’ and ‘The mouth of the wicked poureth out evil things,’ and ‘The counsels of the wicked are deceit :’ it becomes us to watch and be sober, brethren, as the Lord has said, lest any deception arise from subtlety of speech and craftiness; lest any one come and pretend to say, ‘I preach Christ,’ and after a little while he be found to be Antichrist. St. Athanasius of Alexandria: Ad Episcopos Aegypti, 9. 12:7 The wicked are overthrown, and are not: but the house of the righteous shall stand. vs. 7: God’s blessing is often continued to the families of godly men, while the wicked are overthrown. Verse 7. The wicked are overthrown — Seldom does God give such a long life or numerous offspring. But the house of the righteous shall stand. — God blesses their progeny, and their families continue long in the earth; whereas the wicked seldom have many generations in a direct line. This is God’s mercy, that the entail1738 of iniquity may be in some sort cut off, so that the same vices may not be strengthened by successive generations. For generally the bad root produces not only a bad plant, but one worse than itself. 12:8 A man shall be commended according to his wisdom: but he that is of a perverse heart shall be despised. vs. 8: The apostles showed wisdom by glorying in shame for the name of Christ. 12:9 He that is despised, and hath a servant, is better than he that honors himself, and lacks bread. vs. 9: He that lives in a humble state, who has no one to wait upon him, but gets bread by his own labor, is happier than he that glories in high birth or gay attire, and wants necessaries. Verse 9. He that is despised, and hath a servant — I believe the Vulgate gives the true sense of this verse: Melior est pauper, et sufficiens sibi; quam gloriosus, et indigens pane. “Better is the poor man who provides for himself, than the proud who is destitute of bread.” The versions in general agree in this sense. This needs no comment. There are some who, through pride of birth, etc., would rather starve, than put their hands to menial labor. Though they may be lords, how much to be preferred is the simple peasant, who supports himself and family by the drudgery of life! 12:10 A righteous man regards the life of his beast: but the tender mercies of the wicked are cruel. Animals do have rights! One of the most complex issues of modern society is the impact that meeting the needs of people has on animals and their environment. Dose the Bible have anything to say about this often division topic? One principle that Scripture seems to affirm is that animals do, in fact, have certain God-given rights. For example, the lord regards a person’s care sand concern for the life of an animal as righteousness, while cruelty to an https://coptic-treasures.com/ Proverbs 12 4 animal is an act of wickedness (Prov.12:10). The point is that animals have a right to be treated with wisdom and kindness, not cruelty. God pays attention to how we treat animals. However, it is also true that God has given human beings dominion, or authority, over the other creature (Gen. 1:26). Animals are a resource to be managed and used as humans see fit. Yet people are accountable to God for exercising this dominion. Wisdom, or the “fear of the Lord” (Prov. 1:7), suggests that we treat animals as God their Creator would treat them. For example, we know that God has an interest in the preservation of species (Gen. 7:1-5, 23-24; 8:1, 17; Luke12:6). Likewise, He is concerned that farm and work animals be cared for properly (Ex. 23:12; Deut. 22:4). Shouldn’t these concern influence the way we treat animals today? vs. 10: A godly man would not put even an animal to needless pain. But the wicked often speak of others as well used, when they would not endure like treatment for a single day. Verse 10. A righteous man regardeth the life of his beast — One principal characteristic of a holy man is mercy: cruelty is unknown to him; and his benevolence extends to the meanest of the brute creation. Pity rules the heart of a pious man; he can do nothing that is cruel. He considers what is best for the comfort, ease health, and life of the beast that serves him, and he knows that God himself careth for oxen: and one of the ten commandments provides a seventh part of time to be allotted for the rest of laboring beasts as well as for man. I once in my travels met with the Hebrew of this clause on the sign board of a public inn: wtmhb چpn qydx [dwy yodea tsaddik nephesh behemto. “A righteous man considereth the life of his beast;” which, being very appropriate, reminded me that I should feed my horse. The tender mercies of the wicked are cruel. —yrzja achzari, are violent, without mercy, ruthless. The wicked, influenced by Satan, can show no other disposition than what is in their master. If they appear at any time merciful, it is a cloak which they use to cover purposes of cruelty. To accomplish its end, iniquity will assume any garb, speak mercifully, extol benevolence, sometimes even give to the poor! But, timeo Danaos, et dona ferentes. The cry of fire at midnight, provided it be in another’s dwelling, is more congenial to their souls than the; cry of mercy. Look at the human fiends, “out-heroding Herod,” in horse races, bruising matches, and cock fights, and in wars for the extension of territory, and the purposes of ambition. The hell is yet undescribed, that is suited to such monsters in cruelty. persons is void of understanding. vs. 11: It is men’s wisdom to mind their business, and follow an honest calling. But it is folly to neglect business; and the grace of God teaches men to disdain nothing but sin. Verse 11. He that tilleth his land — God’s blessing will be in the labor of the honest agriculturist. But he that followeth vain persons — He who, while he should be cultivating his ground, preparing for a future crop, or reaping his harvest, associates with fowlers, coursers of hares, hunters of foxes, or those engaged in any champaign amusements, is void of understanding; and I have known several such come to beggary. To this verse the Septuagint add the following clause: ‘ov estin en oinwn diatribaiv, en toiv eautou ocurwmasi kataleiqei atimian. “He who is a boon companion in banquets, shall leave dishonor in his own fortresses.” This has been copied by the Vulgate and the Arabic. That is The man who frequents the ale-house enriches that, while he impoverishes his own habitation. 12:11 He that tills his land shall be satisfied with bread: but he that follows vain 12:12 The wicked desires the net of evil men: but the root of the righteous yields fruit. vs. 12: When the ungodly see others prosper by sin, they wish they could act in the same way. But the root of Divine grace, in the heart of the righteous, produces other desires and purposes. Verse 12. The wicked desireth the net of evil men — They applaud their ways, and are careful to imitate them in their wiles. 12:13 The wicked is snared by the transgression of his lips: but the just shall come out of trouble. vs. 13: Many a man has paid dear in this world for the transgression of his lips. Verse 13. The wicked is snared by the transgression of his lips — A man who deals in lies and false oaths will sooner or later be found out to his own ruin. There is another proverb as true as this: A liar had need of a good memory; for as the truth is not in him, he says and unsays, and often contradicts himself. 12:14 A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man’s hands shall be rendered unto him. https://coptic-treasures.com/ Proverbs 12 5 vs. 14: When men use their tongues aright, to teach and comfort others, they enjoy acceptance through Christ Jesus; and the testimony of their conscience, that they in some measure answer the end of their being. 12:15 The way of a fool is right in his own eyes: but he that hearkens unto counsel is wise. vs. 15: A fool, in the sense of Scripture, means a wicked man, one who acts contrary to the wisdom that is from above. His rule is, to do what is right in his own eyes. 12:16 A fool’s wrath is presently known: but a prudent man covers shame. vs. 16: A foolish man is soon angry, and is hasty in expressing it; he is ever in trouble and running into mischief. It is kindness to ourselves to make light of injuries and affronts, instead of making the worst of them. Verse 16. A fool’s wrath is presently known — We have a proverb very like this, and it will serve for illustration: —A fool’s bolt is soon shot. A weak-minded man has no self-government; he is easily angered, and generally speaks whatever comes first to his mind. 12:16 In the same way too must this be taken: “A fool declares his anger in the very same hour, but a prudent man hides his shame.” For he does not lay it down that a shameful outburst of anger ought to be hidden by wise men in such a way that while he blames a speedy outburst of anger he fails to forbid a tardy one, as certainly, if owing to human weakness it does burst forth, he means that it should be hidden for this reason, that while for the moment it is wisely covered up, it may be destroyed forever. For the nature of anger is such that when it is given room it languishes and perishes, but if openly exhibited, it burns more and more. St. John Cassian: Conference 16:27. 12:17 He that speaks truth shews forth righteousness: but a false witness deceit. vs. 17: It is good for all to dread and detest the sin of lying, and to be governed by honesty. 12:17 Why do you fear to confess your sins to our good Lord? “Set them forth,” He says, “that thou mayest be justified.” The rewards of justification are set before him who is still guilty of sin, for he is justified who voluntarily confesses his own sin; and lastly, “the just man is his own accuser in the beginning of his speaking.” The Lord knows all things, but He waits for your words, not that He may punish, but that He may pardon. It is not His will that the devil should triumph over you and accuse you when you conceal your sins. Be beforehand with your accuser: if you accuse yourself, you will fear no accuser; if you report yourself, though you were dead you shall live. St. Ambrose: Concerning Repentance, 2:7:53. 12:18 There is that speaks like the piercings of a sword: but the tongue of the wise is health. vs. 18: Whisperings and evil surmises, like a sword, separate those that have been dear to each other. The tongue of the wise is health, making all whole. Verse 18. There is that speaketh — Instead of hfwb boteh, blabbing out, blustering, several MSS. have jfwb boteach, TRUSTING: and instead of twrqdmk kemadkeroth, AS the piercings, seven MSS., with the Complutensian Polyglot, have twrqdmb bemadkeroth, IN the piercings. 1740 “There is that trusteth in the piercings of a sword: but the tongue of the wise is health.” But I suppose the former to be the true reading. 12:19 The lip of truth shall be established for ever: but a lying tongue is but for a moment. vs. 19: If truth be spoken, it will hold good; whoever may be disobliged, still it will keep its ground. Verse 19. A lying tongue is but for a moment. — Truth stands for ever; because its foundation is indestructible: but falsehood may soon be detected; and, though it gain credit for a while, it had that credit because it was supposed to be truth. 12:20 Deceit is in the heart of them that imagine evil: but to the counsellors of peace is joy. vs. 20: Deceit and falsehood bring terrors and perplexities. But those who consult the peace and happiness of others have joy in their own minds. 12:21 There shall no evil happen to the just: but the wicked shall be filled with mischief. vs. 21: If men are sincerely righteous, the righteous God has engaged that no evil shall happen to them. But they that delight in mischief shall have enough of it. https://coptic-treasures.com/ Proverbs 12 6 Verse 21. There shall no evil happen to the just — No, for all things work together for good to them that love God. Whatever occurs to a righteous man God turns to his advantage. But, on the other hand, the wicked are filled with mischief: they are hurt, grieved, and wounded, by every occurrence; and nothing turns to their profit. 12:22 Lying lips are abomination to the LORD: but they that deal truly are his delight. vs. 22: Make conscience of truth, not only in words, but in actions. 12:23 A prudent man conceals knowledge: but the heart of fools proclaims foolishness. vs. 23: Foolish men proclaim to all the folly and emptiness of their minds. Verse 23. A prudent man concealeth knowledge — “If a fool hold his peace he may pass for a wise man.” I have known men of some learning, so intent on immediately informing a company how well cultivated their minds were, that they have passed either for insignificant pedants or stupid asses. 12:23 He called those who believe in Him His seat: for from them hath He made Himself a seat, since in them Wisdom sitteth; for the Son of God is the Wisdom of God. But we have heard from another passage of Scripture a strong confirmation of this interpretation. “The soul of the righteous is the seat of Wisdom.” Because then they who have believed in Him have been made righteous: justified by faith, they have become His own seat: He sitteth in them, judging from them, and guiding them... St. Augustine: On the Psalms, 97:4. 12:23 Therefore, because God surpasseth all knowledge, He is said to sit above the fullness of knowledge. Let there be therefore in thee fullness of knowledge, and even thou shalt be the throne of God... He knoweth all things: for our hairs are numbered before God. But the fullness of knowledge which He willed man to know is different from this; the knowledge which He willed thee to have, pertaineth to the law of God. And who can, thou mayest perhaps say unto me, perfectly know the Law, so that he may have within himself the St. Augustine: On the Psalms, 99:3. 12:24 The hand of the diligent shall bear rule: but the slothful shall be under tribute. vs. 24: Those who will not take pains in an honest calling, living by tricks and dishonesty, are paltry and beggarly. Verse 24. The hand of the diligent shall bear rule — And why? because by his own industry he is independent; and every such person is respected wherever found. 12:25 Heaviness in the heart of man makes it stoop: but a good word makes it glad. vs. 25: Care, fear, and sorrow, upon the spirits, deprive men of vigor in what is to be done, or courage in what is to be born. A good word from God, applied by faith, makes the heart glad. Verse 25. Heaviness in the heart of a man maketh it stoop — Sorrow of heart, hopeless love, or a sense of God’s displeasure-these prostrate the man, and he becomes a child before them. But a good word maketh it glad. — A single good or favorable word will remove despondency; and that word, “Son, be of good cheer, thy sins are forgiven thee,” will instantly remove despair. 12:26 The righteous is more excellent than his neighbor: but the way of the wicked seduces them. vs. 26: The righteous is abundant; though not in this world’s goods, yet in the graces and comforts of the Spirit, which are the true riches. Evil men vainly flatter themselves that their ways are not wrong. Verse 26. The righteous is more excellent than his neighbor — That is, if the neighbor be a wicked man. The spirit of the proverb lies here: The POOR righteous man is more excellent than his sinful neighbor, though affluent and noble. The Syriac has it, “The righteous deviseth good to his neighbor.” A late commentator has translated it, “The righteous explore their pastures.” How wh[rm can be translated THEIR pastures I know not; but none of the versions understood it in this way. The Vulgate is rather singular: Qui negligit damnum propter amicum, justus est. “He who1741 neglects or sustains a loss for the sake of his friend, is a just man.” The Septuagint is insufferable: “The wellinstructed righteous man shall be his own friend.” One would hope these translators meant not exclusively; he should love his neighbor as himself. 12:27 The slothful man roasts not that which he took in hunting: but the substance of a diligent man is precious. vs. 27: The slothful man makes no good use of the advantages Providence puts in his way, and has no comfort in them. The substance of a diligent man, though not great, does good to him and his family. He sees that God gives it to him inhatntpssw://ecrotpoticp-rtareyaesru. res.com/ Proverbs 12 7 Verse 27. The slothful man roasteth not that which he took in hunting — Because he is a slothful man, he does not hunt for prey; therefore gets none, and cannot roast, that he may eat. There is some obscurity in the original on which the versions cast little light. Coverdale translates the whole verse thus: “A discreatfull man schal fynde no vauntage: but he that is content with what he hath, is more worth than golde.” My old MS. Bible: “The gylful man schal not fynd wynnynge: and the substance of a man schal ben the pris of gold. By translating hymr remiyah the deceitful, instead of the slothful man, which appears to be the genuine meaning of the word, we may obtain a good sense, as the Vulgate has done: “The deceitful man shall not find gain; but the substance of a (just) man shall be the price of gold.” But our common version, allowing hymr remiyah to be translated fraudulent,which is its proper meaning, gives the best sense: “The fraudulent man roasteth not that which he took in hunting,” the justice of God snatching from his mouth what he had acquired unrighteously. But the substance of a diligent man — One who by honest industry acquires all his property-is precious, because it has the blessing of God in it. 12:28 In the way of righteousness is life: and in the pathway thereof there is no death. vs. 28: The way of religion is a straight, plain way; it is the way of righteousness. There is not only life at the end, but life in the way; all true comfort. Verse 28. In the way of righteousness is life—μyyj chaiyim, lives; life temporal, and life eternal. And in the pathway thereof there is no death. — Not only do the general precepts and promises of God lead to life eternal, and promote life temporal; but every duty, every act of faith, patience of hope, and labor of love, though requiring much self-abasement, self-denial, and often an extension of corporal strength, all lead to life. For in every case, in every particular, “the path of duty is the way of safety.” The latter clause is only a repetition of the sense of the former.
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