If wicked people prosper, we should not be inclined to do as they do, nor complain of what God does in His providence. They have no real happiness of heart, their prosperity is only for the present and there is no good for them in the world to come. let us therefore honor and reverence God and be dutiful to the government God has set over us. Do not be envious. Of the house wisely built. Counsel necessary in war. Save life when thou canst. Of honey and the honey-comb. Of the just that falleth seven times. We should not rejoice at the misfortune of others. Ruin of the wicked. Fear God and the king. Prepare thy work. The field of the sluggard, and the vineyard of the foolish, described. Vs.1, 2: Envy not sinners. And let not a desire ever come into thy mind, Oh that I could shake off restraints! 24:1 Be not you envious against evil men, neither desire to be with them. 24:2 For their heart studies destruction, and their lips talk of mischief. 24:3 Through wisdom is an house builded; and by understanding it is established: vs. 3-6: Piety and prudence in outward affairs, both go together to complete a wise man. By knowledge the soul is filled with the graces and comforts of the spirit, those precious and pleasant riches. The spirit is strengthened for the spiritual work and the spiritual warfare, by true wisdom. Verse 3. Through wisdom is a house blinded —That is, a family; household affairs. See the notes on chap. 9:1, etc. 24:4 And by knowledge shall the chambers be filled with all precious and pleasant riches. 24:5 A wise man is strong; yea, a man of knowledge increases strength. Verse 5. A wise man is strong. His wisdom enables him to construct a great variety of machines, by which, under his own influence, he can do the labor of a hundred or even a thousand men. But in all cases wisdom gives power and influence; and he who is wise to salvation can overcome even Satan himself. The Septuagint has: “The wise is better than the strong; and the man who has prudence, than a stout husbandman.” 24:6 For by wise counsel you shalt make your war: and in multitude of counsellors there is safety. Verse 6. By wise counsel thou shalt make thy war— See note on chap. 20:18. vs. 7-9: A weak man thinks wisdom is too high for him, therefore he will take no pains for it. It is bad to do evil, but worse to devise it. Even the first risings of sin in the heart are sin, and must be repented of. Those that strive to make others hateful, make themselves so. vs. 7-9: A weak man thinks wisdom is too high for him, therefore he will take no pains for it. It is bad to do evil, but worse to devise it. Even the first risings of sin in the heart are sin, and must be repented of. Those that strive to make others hateful, make themselves so. vs. 10: Under troubles we are apt to despair of relief. But be of good courage, and God shall strengthen thy heart. vs. 7-9: A weak man thinks wisdom is too high for him, therefore he will take no pains for it. It is bad to do evil, but worse to devise it. Even the first risings of sin in the heart are sin, and must be repented of. Those that strive to make others hateful, make themselves so. 24:7 Wisdom is too high for a fool: he opens not his mouth in the gate. Verse 7. A fool-openeth not his mouth in the gate. — Is not put into public offices of trust and responsibility. 24:8 He that devises to do evil shall be called a mischievous person. 24:9 The thought of foolishness is sin: and the scorner is an abomination to men. Verse 9. The thought of foolishness is sin —tafj tlwa tmz zimmath ivveleth chattath. “The device of folly is transgression;” or, “an evil purpose is sinful;” or, perhaps more literally, “the device of the foolish is sin.” It has been variously understood by the versions. “The cunning: of the fool is sin.”— Targum. “The imprudent man (or fool, afrwn) shall die in sins.”— Septuagint. So the Arabic. “The thinkynge of the fool is synne”. — Old MS. Bible. Fool is here taken for a wicked man, who is not only evil in his actions, but every thought of his heart is evil, and that continually. A simple thought about foolishness, or about sin itself, is not sinful; it is the purpose or device, the harbouring evil thoughts, and devising how to sin, that is criminal. 24:10 If you faint in the day of adversity, your strength is small. vs. 10: Under troubles we are apt to despair of relief. But be of good courage, and God shall strengthen thy heart. https://coptic-treasures.com/ Proverbs 24 2 Verse 10. If thou faint — If thou give way to discouragement and despair in the day of adversity-time of trial or temptation. Thy strength is small. — hkjk rx tsar cochachah, thy strength is contracted. So the old MS. Bible excellently: “Gif sliden thou dispeire, in the dai of anguyfs, schal be made litil thy strengthe”. In times of trial we should endeavor to be doubly courageous; when a man loses his courage, his strength avails him nothing. 24:11 If you forbear to deliver them that are drawn unto death, and those that are ready to be slain; Verse 11. If thou forbear to deliver — If thou seest the innocent taken by the hand of lawless power or superstitious zeal, and they are about to be put to death, thou shouldst rise up in their behalf, boldly plead for them, testify to their innocence when thou knowest it; and thus thou wilt not be guilty of blood; which thou wouldst be, if, through any pretense, thou shouldst neglect to save the life of a man unjustly condemned. vs. 11, 12:If a man know that his neighbor is in danger by any unjust proceeding, he is bound to do all in his power to deliver him. And what is it to suffer immortal souls to perish, when our persuasions and example may be the means of preventing it? And again it is said “Redeem [Ransom] those who are ready to be slain: spare not.” (Proverbs 24:11) (He said not, inquire curiously, and learn who he is; and yet, for the most part, they who are led away to execution are wicked,) for this especially is charity. For he that doeth good to a friend, doeth it not altogether for God’s sake: but he that [doeth good] to one unknown, this man acts purely for God’s sake. “Do not spare” thy money, even if it be necessary to spend all, yet give. St. John Chrysostom: Homilies on Hebrews, 10. For, “Give,” saith he, “to every one that asketh thee” (Luke 6:30); and, “Forbear not to redeem him that is to be slain.” (Proverbs 24:11.) Yet most of those that are slain suffer this for some evil they are convicted of; still he saith, “Forbear not.” For in this shall we be like God, thus shall we be admired, and shall obtain those immortal blessings, which may we all be thought worthy of, through the grace and loving-kindness of Jesus Christ our Lord, with whom, to the Father, together with the Holy Spirit, be glory, power, honor, now and forever, and world without end. Amen. St. John Chrysostom: Homilies on Philippians, 1. And, even if thou shouldest be unable to do any good, the very devotion of thy heart, which Almighty God has given, is enough for Him. For it is written, Rescue them that are drawn unto death, and forbear not to deliver them that are ready to be slain (). But if thou shouldest say, My powers are insufficient, He who sees into the heart understands. Fr. Gregory (the Great):Book 10, Epistle 36 . 4:11 And so learn from your own experience to sympathize with those in trouble, and never to terrify with destructive despair those who are in danger, nor harden them with severe speeches, but rather restore them with gentle and kindly consolations, and as the wise Solomon says, “Spare not to deliver those who are led forth to death, and to redeem those who are to be slain,” and after the example of our Savior, break not the bruised reed, nor quench the smoking flax (Matt. 12:20) , and ask of the Lord that grace, by means of which you yourself may faithfully learn both in deed and power to sing: “the Lord hath given me a learned tongue that I should know how to uphold by word him that is weary:” (Isa. 50:4) for no one could bear the devices of the enemy, or extinguish or repress those carnal fires which burn with a sort of natural flame, unless God’s grace assisted our weakness, or protected and supported it. St. John Cassian: Conference 2:13. 24:12 If you say, Behold, we knew it not; doth not he that ponders the heart consider it? and he that keeps your soul, doth not he know it? and shall not he render to every man according to his works? 24:12 For, when one reads of God as being “the searcher and witness of the heart;” when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, “Why think ye evil in your hearts?” when David prays “Create in me a clean heart, O God,” and Paul declares, https://coptic-treasures.com/ Proverbs 24 3 “With the heart man believeth unto righteousness,” and John says, “By his own heart is each man condemned;” when, lastly, “he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart,” — then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; Tertullian: A Treatise on the Soul, 15. vs. 13, 14:We are quickened to the study of wisdom by considering both the pleasure and the profit of it. All men relish things that are sweet to the palate; but many have no relish for the things that are sweet to the purified soul, and that make us wise unto salvation. 24:13 My son, eat you honey, because it is good; and the honeycomb, which is sweet to your taste: Verse 13. And the honey-comb — I have often had occasion to remark how much finer the flavour of honey is in the honey-comb than it is after it has been expressed from it, and exposed to the action of the air. But it has been asserted that the honey-comb is never eaten; it must be by those who have no acquaintance with the apiary. I have seen the comb with its contained honey eaten frequently, and of it I have repeatedly partaken. And that our Lord ate it, is evident from Luke 24:42. Nor can any man who has not eaten it in this way feel the full force of the allusions to the honey-comb and its sweetness in several parts of the sacred writings. See 1 Samuel 14:27; Psalm 19:10; Proverbs 5:3; 16:24; 27:7; Song of Solomon 4:11; 5:1; and the place before us. 24:14 So shall the knowledge of wisdom be unto your soul: when you hast found it, then there shall be a reward, and your expectation shall not be cut off. Verse 14. So shall the knowledge of wisdom be unto thy soul — True religion, experimental godliness, shall be to thy soul as the honey-comb is to thy mouth. 1808 Then there shall be a reward, and thy expectation shall not be cut off. — This is precisely the same with that in the preceding chapter, ver. 18, where see the note. The word tyrja acharith, we translate in the former place an end, and here we translate it a reward; but there is no place I believe in the sacred writings in which it has any such acceptation; nor can such a meaning be deduced from the root rja achar, which always refers to behind, after, extremity, latter part, time, etc., but never carries the idea of recompense, compensation, or such like; nor has one of the versions understood it so. There is another state or life, and thy expectation of happiness in a future world shall not be cut off. In this sense the versions all understood it. I will take them as they lie before me. “Which (wisdom) when thou shalt have found, thou shalt have hope in thy last days; and thy hope shall not perish.” — Vulgate. “And if thou find it, thou shalt have a good death; and hope shall not forsake thee.”— Septuagint. “Which, if thou have found, thy latter days shall be better than the former; and thy hope shall not be consumed.” — Chaldee. “There shall be an end, and thy hope shall not be cut off.”— Syriac. “For, if thou shalt find her, (wisdom,) thy death shall be glorious, and thy hope will not fail thee.”— Arabic. “Whiche whan thou fyndist schalt han in the last thingis, hope: and thin hope schal not perischen”. — Old MS. Bible. “And there is GOOD HOPE; yee that hope shal not be in vayne.”— Coverdale. This rendering is indefinite, which is not the usual custom of the translator. vs. 15, 16:The sincere soul falls as a traveler may do, by stumbling at some stone in his path; but gets up, and goes on his way with more care and speed. This is rather to be understood of falls into affliction, than falls into actual sin. 24:15 Lay not wait, O wicked man, against the dwelling of the righteous; spoil not his resting place: 24:15 Verse 15. The dwelling of the righteous —qydx tsaddik, the man who is walking unblameably in all the testimonies of God; who is rendering to every man his due. To all the monks therefore who came to him, he continually gave this precept: ‘Believe on the Lord and love Him; keep yourselves from filthy thoughts and fleshly pleasures, and as it is written in the Proverbs, be not deceived “by the fullness of the belly.” St. Athanasius of Alexandria: De Vita S. Antoni, 21. 24:16 For a just man falls seven times, and rises up again: but the wicked shall fall into mischief. https://coptic-treasures.com/ Proverbs 24 4 24:16 Verse 16. For a just man —qydx tsaddik, the righteous, the same person mentioned above. Falleth seven times — Gets very often into distresses through his resting place being spoiled by the wicked man, the robber, the spoiler of the desert, lying in wait for this purpose, ver. 15. And riseth up again — Though God permit the hand of violence sometimes to spoil his tent, temptations to assail his mind, and afflictions to press down his body, he constantly emerges; and every time he passes through the furnace, he comes out brighter and more refined. But the wicked shall fall into mischief. — And there they shall lie; having no strong arm to uphold them. Yet, Wherein we must do penance for a time only; and wherein it can have no end BUT that description of the forgetfulness spoken of only has to do with capital offenses, which are also condemned by the mosaic law, the inclination to which is destroyed and put an end to by a good life, and so also the penance for them has an end. But for those small offenses in which, as it is written, “the righteous falls seven times and will rise again” penitence will never cease. For either through ignorance, or forgetfulness, or thought, or word, or surprise, or necessity, or weakness of the flesh, or defilement in a dream, we often fall every day either against our will or voluntarily; offenses for which David also prays the Lord, and asks for purification and pardon, and says: “Who can understand sins? from my secret ones cleanse me; and from those of others spare Thy servant;” and the Apostle: “For the good which I would I do not, and the evil which I would not, that I do.” For which also the same man exclaims with a sigh “O wretched man that I am! who shall deliver me from the body of this death?” (Rom. 7:19, 24) St. John Cassian: Conference 20:12. 24:16 But to those who have been delivered up, and have fallen, who also of their own accord have approached the contest, confessing themselves to be Christians, and have been tormented and thrown into prison, it is right with joy and exultation of heart to add strength, and to communicate to them in all things, both in prayer, and in partaking of the body and blood of Christ, and in hortatory discourse; in order that contending the more constantly, they may be counted worthy of “the prize of their high calling.” For “seven times,” he says, “a just man falleth, and riseth up again,” which, indeed, if all that have lapsed had done, they would have shown forth a most perfect penitence, and one which penetrates the whole heart. St. Peter of Alexandria: Canon VIII. 24:16 When evils befall the wicked, they are weakened thereby; when evils befall the righteous, “the Lord strengtheneth all that are falling.”... “And lifteth up all those that have been cast down:” all, that is, who belong to him; for” God resisteth the proud.” St. Augustine: On the Psalms, 145:13. 24:16 For no other reason it was said, “a just man falleth seven times, and riseth up again:” that is, the just man perisheth not, though brought low in every way, yet not induced to transgress, otherwise he will not be just. For the words, “falleth seven times,” are employed to express every kind of tribulation, whereby man is cast down in the sight of men: and the words, “riseth up again,” signify that he profiteth from all these tribulations. St. Augustine: On the Psalms, 119:161 24:16 On this account it is often put for all numbers together, as, “A just man falleth seven times, and riseth up again,”— that is, let him fall never so often, he will not perish (and this was meant to be understood not of sins, but of afflictions conducing to lowliness). Again, “Seven times a day will I praise Thee,” (Ps. 119:164) St. Augustine: City of God, 11:31. 24:17 Rejoice not when your enemy falls, and let not your heart be glad when he stumbles: vs. 17, 18:The pleasure we are apt to take in the troubles of an enemy is forbidden. Verse 17. Rejoice not when thine enemy falleth, (into this mischief,) and let not thine heart be glad when he stumbleth — When he meets with any thing that injures him; for God will not have thee to avenge thyself, or feel https://coptic-treasures.com/ Proverbs 24 5 any disposition contrary to love; for if thou do, the Lord will be angry, and may turn away his wrath from him, and pour it out on thee. This I believe to be the true sense of these verses: but we must return to the sixteenth, as that has been most sinfully misrepresented. For a just man falleth seven times. — That is, say many, “the most righteous man in the world sins seven times a day on an average.” Solomon does not say so: — 1. There is not a word about sin in the text. 2. The word day is not in the Hebrew text, nor in any of the versions. 3. The word lwpy yippol, from lpn naphal, to fall, is never applied to sin. 4. When set in opposition to the words riseth up, it merely applies to affliction or calamity. See Mic. 7:8; Amos 8:4; Jeremiah 25:27; and Psalm 34:19, 20. “The righteous falls into trouble.” Mr. Holden has a very judicious note on this passage: “Injure not a righteous man; for, though he frequently falls into distress, yet, by the superintending care of Providence, ‘he riseth up again,’ is delivered from his distress, while the wicked are overwhelmed with their misfortunes. That this is the meaning is plain from the preceding and following verses: yet some expound it by the just man often relapsing into sin, and recovering from it; nay, it has even been adduced to prove the doctrine of the final perseverance of the elect. But lpn is never used for falling into 24:17 For, “Rejoice not,” he saith, “when thine enemy stumbleth.” And tell me not of the greatness of the injuries received; for it is not this which maketh thy wrath to be retained; but this, that thou art unmindful of thine own offenses; that thou hast not before thine eyes either hell or the fear of God! St. John Chrysostom: Concerning the Statues, 20:7. 24:17,18 LXX Solomon also says in Proverbs: “When thine enemy shall fall be not glad, and in his ruin be not lifted up, lest the Lord see and it displease Him, and He turn away His wrath from him,” i.e., lest He see thy pride of heart, and cease from attacking him, and thou begin to be forsaken by Him and so once more to be troubled by that passion which by God’s grace thou hadst previously overcome. For the prophet would not have prayed in these words, “Deliver not up to beasts, O Lord, the soul that confesseth to Thee,” (Ps. 73:19) unless he had known that because of their pride of heart some were given over again to those faults which they had overcome, in order that they might be humbled. St. John Cassian: Conference 5:15. 24:18 Lest the LORD see it, and it displease him, and he turn away his wrath from him. 24:19 Fret not thyself because of evil men, neither be you envious at the wicked: vs. 19, 20:Envy not the wicked their prosperity; be sure there is no true happiness in it. 24:20 For there shall be no reward to the evil man; the candle of the wicked shall be put out. 24:20 LXX Wherefore w e must imitate the nature of the earth in this respect, which is wont to return the seed she has received, multiplied a thousand-fold. And so it is written: “As a field is the foolish man, and as a vineyard is the man without sense. If thou leavest him, he will be made desolate.” As a field also is the wise man, so as to return the seed given him in fuller measure, as though it had been lent to him on interest. The earth either produces fruits of its own accord, or pays back and restores, what it was entrusted with, in fruitful abundance. St. Ambrose: St. Ambrose: Duties of the Clergy, 1:31 (161). 24:21 My son, fear you the LORD and the king: and meddle not with them that are given to change: vs. 21, 22:The godly in the land, will be quiet in the land. There may be cause to change for the better, but have nothing to do with them that are given change. 24:22 For their calamity shall rise suddenly; and who knows the ruin of them both? vs. 23-26: The wisdom God giveth, renders a man fit for his station. Every one who finds the benefit of the right answer, will be attached to him that gave it vs. 27: We must prefer necessaries before conveniences, and not go in debt. 24:23 These things also belong to the wise. It is not good to have respect of persons in judgment. 24:24 He that saith unto the wicked, You are righteous; him shall the people curse, nations shall abhor him: 24:25 But to them that rebuke him shall be delight, and a good blessing shall come upon them. https://coptic-treasures.com/ Proverbs 24 6 Verse 26. Kiss his lips — Shall treat him with affection and respect. 24:26 Every man shall kiss his lips that gives a right answer. 24:27 Prepare your work without, and make it fit for thyself in the field; and afterwards build your house. Verse 27. Prepare thy work without — Do nothing without a plan. In winter prepare seed, implements, tackle, geers, etc., for seed-time and harvest. Verse 28. Be not a witness — Do not be forward to offer thyself to bear testimony against a neighbor, in a matter which may prejudice him, where the essential claims of justice do not require such interference; and especially do not do this in a spirit of revenge, because he has injured thee before. vs. 28, 29:There are three defaults in a witness pointed out. 24:28 Be not a witness against your neighbor without cause; and deceive not with your lips. 24:29 Say not, I will do so to him as he hath done to me: I will render to the man according to his work. vs. 30-34: See what a blessing the husbandman’s calling is, and what a wilderness this earth would be without it. See what great difference there is in the management even of worldly affairs. Sloth and self-indulgence are the bane of all good. When we see fields overgrown with thorns and thistles, and the fences broken down, we see an emblem of the far more deplorable state of many souls. Every vile affection grows in men’s hearts; yet they compose themselves to sleep. Let us show wisdom by doubling our diligence in every good thing. 24:30 I went by the field of the slothful, and by the vineyard of the man void of understanding; Verse 30. I went by the field of the slothful - This is a most instructive parable; is exemplified every day in a variety of forms; and is powerfully descriptive of the state of many a blackslider and trifler in religion. Calmet has an excellent note on this passage. I shall give the substance of it. Solomon often recommends diligence and economy to his disciples. In those primitive times when agriculture was honorable, no man was respected who neglected to cultivate his grounds, who sunk into poverty, contracted debt, or engaged in ruinous securities. With great propriety, a principal part of wisdom was considered by them as consisting in the knowledge of properly conducting one’s domestic affairs, and duly cultivating the inheritances derived from their ancestors. Moses had made a law to prevent the rich from utterly depressing the poor, by obliging them to return their farms to them on the Sabbatic year, and to remit all debts at the year of jubilee. In the civil state of the Hebrews, we never see those enormous and suddenly raised fortunes, which never subsist but in the ruin of numberless families. One of the principal solicitudes of this legislator was to produce, as far as possible in a monarchical state, an equality of property and condition. The ancient Romans held agriculture in the same estimation, and highly respected those who had applied themselves to it with success. When they spoke in praise of a man, they considered themselves as giving no mean commendation when they called him a good husbandman, an excellent laborer. From such men they formed their most valiant generals and intrepid soldiers. The property which is acquired by these means is most innocent, most solid, and exposes its possessor less to envy than property acquired in any other way. In Britain the merchant is all in all; and yet the waves of the sea are not more uncertain, nor more tumultuous, than the property acquired in this way, or than the agitated life of the speculative merchant. But let us look more particularly into this very instructive parable: I. The owner is described. 1. He was lx[ چya ish atsel, the loitering, sluggish, slothful man. 2. He was bl rsj μda adam chasar leb, a man that wanted heart; destitute of courage, alacrity, and decision of mind. II. His circumstances. This man had, 1st, hd چ sadeh, a sowed field, arable ground. This was the character of his estate. It was meadow and corn land. 2. He had μrk kerem, a vineyard, what we would call perhaps garden and orchard, where he might employ his skill to great advantage in raising various kinds of fruits and culinary herbs for the support of his family. III. The state of this heritage: 1. “It was grown over with thorns.” It had been long neglected, so that even brambles were permitted to grow in the fields: 2. “Nettles had covered the face thereof.” It was not weeded, and all kinds of rubbish had been suffered to multiply: 3. “The stone wall was broken down.” This belonged to the vineyard: it was neither pruned nor digged; and the fence, for want of timely repairs, had all fallen into ruins, ver. 31. IV. The effect all this had on the attentive observer. 1. I saw it, ykna hzja echezeh anochi, I fixed my attention on it. I found it was no mere eport. It is a fact. I myself was an eyewitness of it. 2. I considered it well, bl ty چa ashith https://coptic-treasures.com/ Proverbs 24 7 libbi, I put my heart on it. All my feelings were interested. 3. I looked upon it, yty[r raithi, I took an intellectual view of it. And 4. Thus I received instruction, rswm ytjql lakachti musar, I received a very important lesson from it: but the owner paid no attention to it. He alone was uninstructed; for he “slumbered, slept, and kept his hands in his bosom.” ver. 33. “Hugged himself in his sloth and carelessness.” 1813 V. The consequences of this conduct. 1. Poverty described as coming like a traveler, making sure steps every hour coming nearer and nearer to the door. 2. Want, rsjm machsor, total destitution; want of all the necessaries, conveniences, and comforts of life; and this is described as coming like an armed man keish magen, as a man with a shield, who comes to destroy this unprofitable servant: or it may refer to a man coming with what we call an execution into the house, armed with the law, to take even his bed from the slumberer. From this literal solution any minister of God may make a profitable discourse. 24:31 And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. 24:32 Then I saw, and considered it well: I looked upon it, and received instruction. 24:33 Yet a little sleep, a little slumber, a little folding of the hands to sleep: 24:34 So shall your poverty come as one that travells; and your want as an armed man.
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