The safest way in which to travel is to travel upright, a way which God makes plain to those who desired to walk in it. We should take heed of deceiving ourselves by resting in that which seems right, but is not really so. God makes no man wicked, but He made those whom He foreknew would be wicked of their own choice, because He knew how to get glory to Himself and honor upon them (Rom. 9:22) by the display of His grace in Christ Jesus. Man prepares, but God governs. God has made all things for himself; he hates pride. The judgments of God. The administration of kings; their justice, anger, and clemency. God has made all in weight, measure, and due proportion. Necessity produces industry. The patient man. The lot is under the direction of the Lord. 16:1 The preparations of the heart in man, and the answer of the tongue, is from the LORD. Vs. 1: The renewing grace of God alone prepares the heart for every good work. This teaches us that we are not sufficient of ourselves to think or speak any thing wise and good. Verse 1. The preparations of the heart in man — The Hebrew is bl ykr[m μdal leadam maarchey leb, which is, literally, “To man are the dispositions of the heart; but from the Lord is the answer of the tongue.” Man proposes his wishes; but God answers as he thinks proper. The former is the free offspring of the heart of man; the latter, the free volition of God. Man may think as he pleases, and ask as he lists; but God will give, or not give, as he thinks proper. This I believe to be the meaning of this shamefully tortured passage, so often vexed by critics, their doubts, and indecisions. God help them! for they seldom have the faculty of making any subject plainer! The text does not say that the “preparations,” rather dispositions or arrangements, ykr[m maarchey “of the heart,” as well as “the answer of the tongue, is from the Lord;” though it is generally understood so; but it states that the dispositions or schemes of the heart (are) man’s; but the answer of the tongue (is) the Lord’s. And so the principal versions have understood it. VULGATE. “It is the part of man to prepare his soul: it is the prerogative of the Lord to govern the tongue.” min bar nash taritha delibba; umin yeya mamlala delishana. — CHALDEE. “From the son of man is the counsel of the heart; and from the Lord is the word of the tongue.” The SYRIAC is the same. kardia androv logzesyw dikaia, ina upo tou yeou diorywyh ta diabhmata auth. — SEPTUAGINT. “The heart of man deviseth righteous things, that its goings may be directed by God.” The ARABIC takes great latitude: “All the works of an humble man are clean before the Lord; and the wicked shall perish in an evil day.” “Of a man fit to maken redy the inwitt: and of the Lorde to governe the tunge”. — Old MS. Bible. “A man maye well purpose a thinge in his harte: but the answere of the tonge cometh of the Lorde. — COVERDALE. MATTHEW’S Bible, 1549, and BECKE’S Bible of the same date, and CARDMARDEN’S of 1566, follow Coverdale. The Bible printed by R. Barker, at Cambridge, 4to., 1615, commonly called the Breeches Bible, reads the text thus: — “The preparations of the hart are in man; but the answere of the tongue is of the Lord.” So that it appears that our first, and all our ancient versions, understood the text in the same way; and this, independently of critical torture, is the genuine meaning of the Hebrew text. That very valuable version published in Italian, at Geneva, fol. 1562, translates thus: Le dispositioni del cuore sono de l’huomo, ma la risposta del la lingua e dal Signore. “The dispositions of the heart are of man; but the answer of the tongue is from the Lord.” The modern European versions, as far as I have seen, are the same. And when the word dispositions, arrangements, schemes, is understood to be the proper meaning of the Hebrew term, as shown above, the sense is perfectly sound; for there may be a thousand schemes and arrangements made in the heart of man which he may earnestly wish God to bring to full effect, that are neither for his good nor God’s glory; and therefore it is his interest that God has the answer in his own power. At the same time, there is no intimation here that man can prepare his own heart to wait upon, or pray unto the Lord; or that from the human heart any thing good can come, without Divine influence; but simply that he may have many schemes and projects which he may beg God to accomplish, that are not of God, but from himself. Hence our own proverb: “Man proposes, but God disposes.” I have entered the more particularly into the consideration of this text, because some are very strenuous in the support of our vicious reading, from a supposition that the other defends the heterodox opinion of man’s sufficiency to think any thing as of himself. But while they deserve due credit for their orthodox caution, they will see that no such imputation can fairly lie against the plain grammatical translation of the Hebrew text. https://coptic-treasures.com/ Proverbs 17 2 16:1 But assuredly, as to what is written, “The preparation of the heart is man’s part, and the answer of the tongue is from the Lord,” they are misled by an imperfect understanding, so as to think that to prepare the heart — that is, to begin good — pertains to man without the aid of God’s grace. St. Augustine: Against Two Letters of the Pelagians, 2:19 (9). For even if the man were hurt (by our forbearance), would it not be our duty to obey? When God orders anything, let us not make a contrary law. “A submissive answer,” we read, turneth away wrath” (Proverbs 16:1): not an answer of opposition. If it profits thee, it profits him also: but if it hurts thee who art to set him right, how much more will it hurt him? “Physician, heal thyself.” Hath one spoken ill of thee? Commend him thou. Hath he reviled thee? Praise him thou. Hath he plotted against thee? Do him a kindness. Requite him with the contrary things, if at least thou at all carest for his salvation and wish not thou to revenge thine own suffering. And yet, you will say, though he has often met with long-suffering from me he has become worse. This is not thine affair, but his. Wilt thou learn what wrongs God suffered? They threw down His altars, and slew His prophets (1 Kings 19:10), vet He endured it all. Could He not have launched a thunderbolt from above? Nay, when He had sent His prophets, and they killed them, then He sent His Son (Matthew 21:37), when they wrought greater impieties, then He sent them greater benefits. St. John Chrysostom: Homilies on Acts, 31. 16:1 THE FREEDOM OF THE WILL IS ALSO THE GIFT OF GOD, FOR GOD WORKETH IN US BOTH TO WILL AND TO DO Now as, undoubtedly, if a man is of the age to use his reason, he cannot believe, hope, love, unless he will to do so, nor obtain the prize of the high calling of God unless he voluntarily run for it; in what sense is it “not of him that willeth, nor of him that runneth, but of God that showeth mercy,” except that, as it is written, “the preparation of the heart is from the Lord?” Otherwise, if it is said, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” because it is of both, that is, both of the will of man and of the mercy of God, so that we are to understand the saying, “It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,” as if it meant the will of man alone is not sufficient, if the mercy of God go not with it, — then it will follow that the mercy of God alone is not sufficient, if the will of man go not with it; and therefore, if we may rightly say, “it is not of man that willeth, but of God that showeth mercy,” because the will of man by itself is not enough, why may we not also rightly put it in the converse way: “It is not of God that showeth mercy, but of man that willeth,” because the mercy of God by itself does not suffice? St. Augustine: Enchiridion, 33. 16:2 All the ways of a man are clean in his own eyes; but the LORD weighs the spirits. vs. 2: Ignorance, pride, and self-flattery render us partial judges respecting our own conduct. 16:3 Commit your works unto the LORD, and your thoughts shall be established. vs. 3: Roll the burden of thy care upon God, and leave it with him, by faith and dependence on him. Verse 3. Commit thy works unto the Lord — See that what thou doest is commanded; and then begin, continue, and end all in his name. And thy thoughts shall be established-these schemes or arrangements, though formed in the heart, are agreeable to the Divine will, and therefore shall be established. His thoughts-his meditations-are right; and he begins and ends his work in the Lord; and therefore all issues well. 16:4 The LORD hath made all things for himself: yea, even the wicked for the day of evil. vs. 4: God makes use of the wicked to execute righteous vengeance on each other; and he will be glorified by their destruction at last. Verse 4. The Lord hath made all things for himself — He has so framed and executed every part of his creation, that it manifests his wisdom, power, goodness, and truth. Even the wicked for the day of evil. The whole verse is translated by the Chaldee thus: “All the works of the LORD are for those who obey him; and the wicked is reserved for the evil day.” As h[r raah literally signifies to feed, it has been conjectured that the clause might be read, yea, even the wicked he feeds by the day, or daily. If we take the words as they stand in our present version, they mean no more than what is expressed by the Chaldee and Spriac: and as far as we can learn from their present confused state, by the Septuagint https://coptic-treasures.com/ and Arabic, that “the Proverbs 17 3 wicked are reserved for the day of punishment.” Coverdale has given, as he generally does, a good sense: “The Lorde dotll all thinges for his owne sake; yea, and when he kepeth the ungodly for the daye of wrath.” He does not make the wicked or ungodly man; but when man has made himself such, even then God bears with him. But if he repent not, when the measure of his iniquity is filled up, he shall fall under the wrath of God his Maker. 16:4 Abbot Chaeremon’s statement that faults can be overcome in three ways THEN the blessed CHAEREMON: There are, said he, three things which enable men to control their faults; viz., either the fear of hell or of laws even now imposed; or the hope and desire of the kingdom of heaven; or a liking for goodness itself and the love of virtue. For then we read that the fear of evil loathes contamination: “The fear of the Lord hateth evil.” Hope also shuts out the assaults of all faults: for “all who hope in Him shall not fail.” (Ps. 33:23). Love also fears no destruction from sins, for “love never faileth”(1 Peter 4:8). St. John Cassian: Conference 11:6. 16:4 For, as Solomon says, “The Lord hath made all things for Himself.” For under cover of His own goodness He bestows all the fullness of good things on the worthy and the unworthy because He cannot be wearied by wrongs, nor be moved by passions at the sins of men, as He ever remains perfect goodness and unchangeable in His nature. St. John Cassian: Conference 11:6. 16:5 Every one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished. vs. 5: Though sinners strengthen themselves and one another, they shall not escape God’s judgments. Though hand join in hand, he shall not be unpunished. — The day of wrath shall come on the wicked, whatever means he may take to avoid it. See chap. 11:21. Because nothing so alienates men from the loving-kindness of God, and gives them over to the fire of the pit, as the tyranny of pride. For when this is present with us, our whole life becomes impure, even though we fulfill temperance, chastity, fasting, prayer, almsgiving, anything. For, “Every one,” saith the wise man, “that is proud in heart is an abomination to the Lord.” (Proverbs 16:5) Let us then restrain this swelling of the soul, let us cut up by the roots this lump of pride, if at least we would wish to be clean, and to escape the punishment appointed for the devil. St. John Chrysostom: Homilies on John, 9. 16:5 LXX And because, as Scripture says, “every on, who exalts his heart is unclean before God,” he who is puffed up with swelling pride of heart is given over to most shameful confusion to be deluded by it, that when thus humbled he may know that he is unclean through impurity of the flesh and knowledge of impure desires, — a thing which he had refused to recognize in the pride of his heart; and also that the shameful infection of the flesh may disclose the hidden impurity of the heart, which he contracted through the sin of pride, and that through the patent pollution of his body he may be proved to be impure, who did not formerly see that he had become unclean through the pride of his spirit. St. John Cassian: The Institutes, book 12, 21. 16:5 LXX Again, I will ask you another thing also. Which is higher? He who acts as a priest to God and offers sacrifice? or he who is somewhere far removed from confidence towards Him? And what manner of sacrifice doth the lowly man offer? one may say. Hear David saying, “The sacrifice of God is a contrite spirit; a contrite and humbled heart God will not despise.” (Ps. 51:17 LXX) Seest thou the purity of this man? Behold also the uncleanness of the other; for “every one that is proud in heart is unclean before God.” St. John Chrysostom: Homilies on Matthew, 7:7. Is another proud? Let him hear that “God resisteth the proud” (James 4:6); and, “Pride is the beginning of sin” (Ecclus. 10:14) and, “Every one that hath a high heart, is impure before the Lord.” (Proverbs 16:5.) And in the histories, the devil, and all the rest. In a word, since it is impossible to recount all, let each choose out from the Divine Scriptures the remedies for his own hurts. St. John Chrysostom: Homilies on Acts, 29. 16:5 LXX https://coptic-treasures.com/ Proverbs 17 4 The first movement is called beginning. “To do right is the beginning of the good way.” Just actions are truly the first steps towards a happy life. Again, we call “beginning” the essential and first part from which a thing proceeds, such as the foundation of a house, the keel of a vessel; it is in this sense that it is said, “The fear of the Lord is the beginning of wisdom,” that is to say that piety is, as it were, the groundwork and foundation of perfection. Art is also the beginning of the works of artists, the skill of Bezaleel began the adornment of the tabernacle. Often even the good which is the final cause is the beginning of actions. Thus the approbation of God is the beginning of almsgiving, and the end laid up for us in the promises the beginning of all virtuous efforts. St. Basil the Great: The Hexameron 1:5 16:5 LXX If I was not humbly minded” (Ps. 130:1,2); and again, “He that worketh pride shall not dwell in the midst of my house” (Ps. 101:1,2); yet, as he knew how hard is that watchfulness even for those that are perfect, he did not so presume on his own efforts, but prayed to God and implored His help, that he might escape unwounded by the darts of this foe, saying, “Let not the foot of pride come to me (Ps. 136:1,2),“ for he feared and dreaded falling into that which is said of the proud (James 4:6), viz., “God resisteth the proud;” and again: “Every one that exalteth his heart is unclean before the Lord.” St. John Cassian: The Institutes, book 12, 6. 16:5 For hence it is written, God resisteth the proud, but giveth grace unto the humble (James 4:6). Hence, again, it is said, Whoso exalteth his heart is unclean before God (Proverbs 16:5). Hence, against the man that is proud it is written, Why is earth and ashes proud (Ecclus. 10:9)? Hence the Truth in person says, Whosoever exalteth himself shall be abased (Luke 14:11). Fr. Gregory (the Great), Book 5, Epistle 18 . 16:6 By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil. vs. 6: By the mercy and truth of God in Christ Jesus, the sins of believers are taken away, and the power of sin is broken. Verse 6. By mercy and truth iniquity is purged — This may be misunderstood, as if a man, by showing mercy and acting according to truth, could atone for his own iniquity. The Hebrew text is not ambiguous; “By mercy and truth he shall atone for iniquity.” He-God, by his mercy, in sending his son Jesus into the world, — “shall make an atonement for iniquity” according to his truth-the word which he declared by his holy prophets since the world began. Or, if we retain the present version, and follow the points in rpky yecuppar, reading “iniquity is purged” or “atoned for,” the sense is unexceptionable, as we refer the mercy and the truth to GOD. But what an awful comment is that of Don Calmet, in which he expresses, not only his own opinion, but the staple doctrine of his own Church, the Romish! The reader shall have his own words: “‘L’iniquite se rachete par la misericorde et la verite.’ On expie ses pechez par des oeuvres de misericorde envers le prochein; par la clemence, par la douceur, par compassion, par les aumones: et par la verite-par la fidelity, la bonne foi, la droiture, requite dans le commerce. Voyez Proverbs 3:3, 14:22, 20:28.” “‘Iniquity is redeemed by mercy and truth.’ We expiate our sins by works of mercy towards our neighbor; by clemency, by kindness, by compassion, and by alms: and by truth-by fidelity, by trustworthiness, by uprightness, by equity in commerce.” If this be so, why was Jesus incarnated? Why his agony and bloody sweat, his cross and passion, his death and burial, his resurrection and ascension? Was it only to supply a sufficient portion of merit for those who had neglected to make a fund for themselves? Is the guilt of sin so small in the sight of Divine justice, that a man can atone for it by manifesting good dispositions towards his neighbors, by giving some alms, and not doing those things for which he might be hanged? Why then did God make such a mighty matter of the redemption of the world? Why send his Son at all? An angel would have been more than sufficient; yea, even a sinner who had been converted by his own compassion, alms-deeds, etc., would have been sufficient. And is not this the very doctrine of this most awfully fallen and corrupt Church? Has she not provided a fund of merit in her saints, of what was more than requisite for themselves that it might be given, or sold out, to those who had not enough of their own? Now such is the doctrine of the Romish Church-grossly absurd, and destructively iniquitous! And because men cannot believe this, cannot believe these monstrosities, that Church will burn them to ashes. Ruthless Church! degenerated, fallen, corrupt, and corrupting! once a praise now a curse, in the earth. Thank the blessed God, whose blood alone can expiate sin, that he has a Church upon the earth; and that the Romish is not the Catholic Church; and that it has not that political power by which it would subdue all things to itself. https://coptic-treasures.com/ Proverbs 17 5 And after prayer thus intense, there is need of much almsgiving: for this it is which especially gives strength to the medicine of repentance. And as there is a medicine among the physicians’ helps which receives many herbs, but one is the essential, so also in case of repentance this is the essential herb, yea, it may be everything. For hear what the Divine Scripture says, “Give alms, and all things shall be clean.” (Luke 11:41) And again, “By almsgiving and acts of faithfulness sins are purged away.” (Proverbs 16:6) And, “Water will quench a flaming fire, and alms will do away with great sins.” (Ecclus. 3:30). St. John Chrysostom: Homilies on John, 9. 16:7 When a man’s ways please the LORD, he makes even his enemies to be at peace with him. vs. 7: He that has all hearts in his hand, can make a man’s enemies to be at peace with him. Verse 7. When a man’s ways please the Lord — God is the guardian and defense of all that fear and love him; and it is truly astonishing to see how wondrously God works in their behalf, raising them up friends, and turning their enemies into friends. 16:8 Better is a little with righteousness than great revenues without right. vs. 8: A small estate, honestly come by, will turn to better account than a great estate ill-gotten. 16:8 LXX That no one is dashed to the ground by a sudden fall BUT we must not imagine that anyone slips and comes to grief by a sudden fall, but that he falls by a hopeless collapse either from being deceived by beginning his training badly, or from the good qualities of his soul failing through a long course of carelessness of mind, and so his faults gaining ground upon him little by little. For “loss goeth before destruction, and an evil thought before a fall,” just as no house ever fails to the ground by a sudden collapse, but only when there is some flaw of long standing in the foundation, or when by long continued neglect of its inmates, what was at first only a little drip finds its way through, and so the protecting wails are by degrees ruined, and in consequence of long standing neglect the gap becomes larger, and break away, and in time the drenching storm and rain pours in like a river: for “by slothfulness a building is cast down, and through the weakness of hands the house shall drop through,” (Eccl. 10:18). And that the same thing happens spiritually to the soul the same Solomon thus tells us in other words, when he says: “water dripping drives a man out of the house. on a stormy day.” (Prov. 27:15 LXX). St. John Cassian: Conference 6:17. 16:9 A man’s heart devises his way: but the LORD directs his steps. Shared Responsibility There is an interesting tension in the relation between God and his people. On the one hand, we human beings are fully responsible and accountable for planning, organizing, and directing our lives. Yet on the other hand, we need to be fully aware that God is accomplishing His purposes in, through, and sometimes despite our plans and efforts (Prov. 16:9). Scripture often affirms this shared responsibility between us as human beings and God as the sovereign Lord of the universe. For example, the New Testament exhorts us to “work out” our salvation-that is, to make responsible choices on a day-to-day basis in light of our eternal salvation; yet it adds that God is at work in us ‘both to will and to do for His good pleasure “(Phil. 2:12-13). Are you fulfilling your part of your relationship with God? Are you making wise choices based on what He has said in the Bible? Are trusting Him to fulfill His part? vs. 9: If men make God’s glory their end, and his will their rule, he will direct their steps by his Spirit and grace. 10. Let kings and judges of the earth be just, and rule in the fear of God. Verse 9. A man’s heart deviseth his way— This is precisely the same sentiment as that contained in the first verse, on the true meaning of which so much has been already said. 16:10 A divine sentence is in the lips of the king: his mouth transgresses not in judgment. Verse 10. A divine sentence—μsq kesem, “divination,” as the margin has it. Is the meaning as follows? Though divination were applied to a righteous king’s lips, to induce him to punish the innocent and spare the guilty, yet would not his lips transgress in judgment; so firmly attached is he to God, and so much is he under the Divine care and influence. Whatever judgment such a one pronounces, it may be considered as a decision from God. 16:11 A just weight and balance are the LORD’s: all the weights of the bag are his work. vs. 11: To observe justice in dealings between https://coptic-treasures.com/ man and man is God’s appointment. Proverbs 17 6 Verse 11. All the weights of the bag are his — Alluding, probably, to the standard weights laid up in a bag in the sanctuary, and to which all weights in common use in the land were to be referred, in order to ascertain whether they were just: but some think the allusion is to the weights carried about by merchants in their girdles, by which they weigh the money, silver and gold, that they take in exchange for their merchandise. As the Chinese take no coin but gold and silver by weight, they carry about with them a sort of small steelyard, by which they weigh those metals taken in exchange. 16:12 It is an abomination to kings to commit wickedness: for the throne is established by righteousness. vs. 12: The ruler that uses his power aright, will find that to be his best security. Verse 12. It is an abomination to kings, etc. — In all these verses the wise man refers to monarchical government rightly administered. And the proverbs on this subject are all plain. 16:13 Righteous lips are the delight of kings; and they love him that speaks right. vs. 13: Put those in power who know how to speak to the purpose. 16:14 The wrath of a king is as messengers of death: but a wise man will pacify it. 16:15 In the light of the king’s countenance is life; and his favor is as a cloud of the latter rain. vs. 14, 15:Those are fools, who, to obtain the favor of an earthly prince, throw themselves out of God’s favor. 16:16 How much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver! vs. 16: There is joy and satisfaction of spirit, only in getting wisdom. Verse 16. How much better-to get wisdom than gold? — Who believes this, though spoken by the wisest of men, under Divine inspiration? 16:17 The highway of the upright is to depart from evil: he that keeps his way preserves his soul. vs. 17: A sincerely religious man keeps at a distance from every appearance of evil. Happy is the man that walks in Christ, and is led by the Spirit of Christ. Verse 17. The highway of the upright — The upright man is ever departing from evil; this is his common road: and by keeping on in this way, his soul is preserved. dictates; and therefore his speeches are all speeches of wisdom. 16:18 Pride goes before destruction, and an haughty spirit before a fall. vs. 18: When men defy God’s judgments, and think themselves far from them, it is a sign they are at the door. Let us not fear the pride of others, but fear pride in ourselves. Verse 18. Pride goeth before destruction — Here pride is personified: it walks along, and has destruction in its train. And a haughty spirit before a fall. — Another personification. A haughty spirit marches on, and ruin comes after. In this verse we find the following Masoretic note in most Hebrew Bibles. rpsh yxj chatsi hassepher: “the middle of the book.” This verse is the middle verse; and the first clause makes the middle of the words of the book of Proverbs. 16:19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud. 16:20 He that handls a matter wisely shall find good: and whoso trusts in the LORD, happy is he. vs. 19: Humility, though it exposes to contempt in the world, is much better than high-spiritedness, which makes God an enemy. He that understands God’s word shall find good. 16:21 The wise in heart shall be called prudent: and the sweetness of the lips increases learning. vs. 21: The man whose wisdom dwells in his heart, will be found more truly prudent than many who possess shining talents. 16:22 Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly. 1388 vs. 22: As waters to a thirsty land, so is a wise man to his friends and neighbors. Verse 22. Understanding is a well-spring of life—μyyj rwqm mekor chaiyim; another allusion to the artery that carries the blood from the heart to distribute it to all the extremities of the body. 16:23 The heart of the wise teaches his mouth, and adds learning to his lips. vs. 23: The wise man’s self-knowledge, always suggests something proper to be spoken to others. The heart of the wise teacheth his mouth — He has a wise heart; he speaks as it 16:24 Pleasant words are as an honeycomb, sweet to the soul, and health to the bones. vs. 24: The word of God cures https://coptic-treasures.cthome /diseases that weaken our souls. Proverbs 17 7 Verse 24. Pleasant words are as a honey-comb — The honey of which is sweeter than that which has been expressed from it, and has a much finer flavour before it has come in contact with the atmospheric air. 16:25 There is a way that seems right unto a man, but the end thereof are the ways of death. vs. 25: This is caution to all, to take heed of deceiving themselves as to their souls. Verse 25. There is a way that seemeth right — This whole verse is precisely the same as that chap. 14:12. 16:25 The Psalmist knows then where a greater victory may be obtained, and where “the Father which seeth in secret will reward.” (Matt. 6:6) Lest then he repay them that recompense evil, he overcomes his anger rather than another man, being instructed too by those writings, wherein it is written, “Better is he that overcometh his anger, than he that taketh a city.” “If I have repaid them that recompense me evil, may I therefore fall by my enemies empty.” St. Augustine: On the Psalms, 7:3. 16:26 He that labors labors for himself; for his mouth craves it of him. vs. 26: We must labor for the meat which endureth to everlasting life, or we must perish. Verse 26. He that laboureth — No thanks to a man for his labor and industry; if he do not work he must starve. 16:27 An ungodly man diggs up evil: and in his lips there is as a burning fire. Verse 27. An ungodly man diggeth up evil — How will the following suit? 1764 “Wealth, the incitement to all evil, is digged up out the earth.” A wicked man labors as much to bring about an evil purpose, as the quarryman does to dig up stones. In his lips-a burning fire. His words are as inflammable, in producing strife and contention among his neighbors, as fire is in igniting dry stubble. 16:28 A froward man sows strife: and a whisperer separates chief friends. vs. 27,28: Ungodly men bestow more pains to do mischief than would be needful to do good. The whisperer separates friends: what a hateful, but how common a character! 16:29 A violent man entices his neighbor, and leads him into the way that is not good. 16:30 He shutts his eyes to devise froward things: moving his lips he brings evil to pass. vs. 29,30: Some do all the mischief they can by force and violence, and are blind to the result. Verse 30. He shuts his eyes to devise, etc. — He meditates deeply upon ways and means to commit sin. He shuts his eyes that he may shut out all other ideas, that his whole soul may be in this. 16:31 The hoary head is a crown of glory, if it be found in the way o th a city. — It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others. th a city. — It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others. th a city. — It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others. th a city. — It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others. th a city. — It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate https://coptic-treasures.com/ Proverbs 17 8 anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others. th a city. — It is much easier to subdue an enemy without than one within. There have been many kings who had conquered nations, and yet were slaves to their own passions. Alexander, who conquered the world, was a slave to intemperate anger, and in a fit of it slew Clytus, the best and most intimate of all his friends, and one whom he loved beyond all others. The spirit of this maxim is so self-evident, that most nations have formed similar proverbs. “By virtue’s precepts to control The furious passions of the soul, Is over wider realms to reign, Unenvied monarch, than if Spain You could to distant Libya join, And both the Carthages were thine.” “He is more of a hero who has conquered himself, than he who has taken the best fortfied city.” Beyond this selfconquest the highest courage can not extend; nor did their philosophy teach any thing more sublime. 16:32 We ought therefore to take care that we do not get into a flurry, before reason prepares our minds. For oftentimes anger or distress or fear of death almost deprives the soul of life, and beats it down by a sudden blow. St. Ambrose: Duties of the Clergy, 1:21 (97). 16:32 Better is the patient than the mighty, and he that ruleth his spirit than he that taketh cities (Proverbs 16:32). For victory over cities is a less thing, because that which is subdued is without; but a far greater thing is that which is conquered by patience, since the mind itself is by itself overcome, and subjects itself to itself, when patience compels it to bridle itself within. Let the impatient hear what the Truth says to His elect; In your patience ye shall possess your souls (Luke 21:19). For we are so wonderfully made that reason possesses the soul, and the soul the body. Fr. Gregory (the Great), Pastoral Rule, 9 16:33 The lot is cast into the lap; but the whole disposing thereof is of the LORD. vs. 33: All the disposal of Providence concerning our affairs, we must look upon to be the determining what we referred to God; and we must be reconciled to them accordingly. Blessed are those that give themselves up to the will of God; for he knows what is good for them. Verse 33. The lot is cast into the lap — On the lot, see the note on Numbers 26:55. How far it may be proper now to put difficult matters to the lot, after earnest prayer and supplication, I cannot say. Formerly, it was both lawful and efficient; for after it was solemnly cast, the decision was taken as coming immediately from the Lord. It is still practiced, and its use is allowed even by writers on civil law. But those who need most to have recourse to the lot are those who have not piety to pray nor faith to trust to God for a positive decision. The lot should never be resorted to in indifferent matters; they should be those of the greatest importance, in which it appears impossible for human prudence or foresight to determine. In such cases the lot is an appeal to God, and he disposes of it according to his goodness, mercy, and truth. The result, therefore, cannot be fortuitous. 16 Wisdom pronounces anger a wretched thing, because “it will destroy the wise.” And now He bids us “love our enemies, bless them that curse us, and pray for them that despitefully use us.” And He says: “If any one strike thee on the one cheek, turn to him the other also; and if any one take away thy coat, hinder him not from taking thy cloak also” (Matt. 5:40). St. Clement of Alexandria: Instructor 3:12.
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