“The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.”
Mother. A virtuous child cannot be indifferent to the joy of his parents.
“Treasures of wickedness profit nothing: but righteousness delivereth from death.”
Wickedness. Riches ill acquired, or tending to corrupt the heart, Luke xvi. 9.
“The LORD will not suffer the soul of the righteous to famish: but he casteth away the substance of the wicked. the substance: or, the wicked for their wickedness”
Famine. Psalm xxxvi. 25. The prophets and Lazarus rejoice in suffering.
“He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich.”
Poverty. Even of those who had plenty. This is true in a spiritual sense likewise. (Calmet) — The kingdom of heaven suffereth violence. (Haydock) — Otiositas mater nugarum, noverca virtutum. (St. Bernard, consid. ii.) — He, &c. This is not in Hebrew, Greek, St. Jerome, or in several Latin copies. (Calmet) — We find it in the Septuagint, chap. ix. 13. — Away. He derives no benefits from lies. (Menochius)
“He that gathereth in summer is a wise son: but he that sleepeth in harvest is a son that causeth shame.”
He. Septuagint, “a son well educated shall be wise, and shall have the unwise for his servant. An intelligent son has been saved from the heat. But the wicked son is destroyed by the wind in time of harvest.” (Haydock) — A good part of this is not in the original; yet it is received by the Greeks.
“Blessings are upon the head of the just: but violence covereth the mouth of the wicked.”
Wicked. Or, as the Hebrew seems to indicate, “the wicked covereth iniquity, by an hypocritical exterior,” (Calmet) or, “the injury” (Mont.[Montanus?]) done to another, (chamas.; Haydock) “unseasonable, or infinite mourning,” penthos auron. (Septuagint)
“The memory of the just is blessed: but the name of the wicked shall rot.”
Rot. Hebrew, “stink.” His reputation shall be lost, Genesis xxxiv. 30. (Calmet)
“The wise in heart will receive commandments: but a prating fool shall fall. a prating: Heb. a fool of lips fall: Heb. be beaten”
Lips. He will not bear correction. (Menochius) — But suffers the punishment of his own unguarded speeches; or rather the man who hath foolish lips, shall be beaten, ver. 13. (Calmet)
“He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.”
Sincerely. Or Simply, Hebrew, “in uprightness,” (Haydock) or innocence. (Menochius) — Manifest. The hypocrite shall be at last detected.
“He that winketh with the eye causeth sorrow: but a prating fool shall fall. fall: Heb. be beaten”
Sorrow. Septuagint add, “to men as well as to himself.” (Calmet) — “But he who chides boldly shall make peace,” (Haydock) or “work safety,” as the Syriac and Arabic also read, instead of Hebrew, “a prating fool shall fall.” “When a man connives at his friend’s failings,…the offender is encouraged to sin on, and to heap up matter for very sorrowful reflections; but the man, who with an honest freedom, prudently reproves him, most effectually contrives his honour and safety.” The consequences of a virtuous and a vicious friendship, seem to be also expressed in the next verse. Thus the latter hemistic generally illustrates the first. But here, part of ver. 8. may be improperly inserted. The two parts of the verses in Proverbs, &c., being arranged in distinct columns, has occasioned sometimes a part, and sometimes a whole verse, to be omitted, as the transcriber might mistake the line. (Kennicott)
“The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.”
Life. Or a never-failing spring, fons perennis, as we should speak in Latin, chap. xiii. 14., and Apocalypse vii. 17.
“Hatred stirreth up strifes: but love covereth all sins.”
Sins. Septuagint, “all who contend.” Charity pardons all, 1 Peter iv. 8.
“In the lips of him that hath understanding wisdom is found: but a rod is for the back of him that is void of understanding. of understanding: Heb. of heart”
Sense. Literally, “a heart.” But the Hebrews use this expression in a different sense from what we do, and thus designate a fool, Osee vii. 11.
“Wise men lay up knowledge: but the mouth of the foolish is near destruction.”
Confusion. He speaks inconsiderately, and involves himself in continual dangers, while the wise are cautious in their speech.
“The rich man's wealth is his strong city: the destruction of the poor is their poverty.”
Poverty. Diffidence hinders the advancement of the poor, as presumption is too common among the rich. A happy mediocrity is best, ver. 16.
“The labour of the righteous tendeth to life: the fruit of the wicked to sin.”
Life. In abundance he is not puffed up; but the wicked make use of their fruit or revenue to do evil. Their works are bad, unless they turn to God by at least an initial love of justice.
“He that hideth hatred with lying lips, and he that uttereth a slander, is a fool.”
Foolish. We must neither dissemble our resentment, through hypocrisy, nor manifest it without reason. (Calmet)
“In the multitude of words there wanteth not sin: but he that refraineth his lips is wise.”
Sin. A prolix discourse on subjects of importance is not reprehended. (St. Augustine, Retrac. 1.) — But it is very difficult to speak much, without going against some virtue. (Calmet)
“The lips of the righteous feed many: but fools die for want of wisdom. of wisdom: Heb. of heart”
Understanding. Literally, “hear.” (Haydock) (Ver. 13.)
“It is as sport to a fool to do mischief: but a man of understanding hath wisdom.”
Man. He is enabled to see the evil of sin, and to avoid it, Job xv. 16.
“As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.”
Him. He spoils all their projects, (Calmet) and becomes a nuisance.
“The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity.”
Evil. Conscience upbraids them, and punishment is before their eyes. (Haydock) Magna vis est conscientiæ. (Cicero, pro Mil.)
“The righteous shall never be removed: but the wicked shall not inhabit the earth.”
Earth. This the Jews frequently experienced. The more enlightened understood, that such promises regarded also eternity. (Calmet)