βThe preparations of the heart in man, and the answer of the tongue, is from the LORD. preparations: or, disposingsβ
It is the part of man, &c. That is, a man should prepare in his heart and soul what he is to say; but after all, it must be the Lord that must govern his tongue, to speak to the purpose. Not that we can think any thing of good without Godβs grace: but after that we have (with Godβs grace) thought and prepared within our souls what we would speak; if God does not govern our tongue, we shall not succeed in what we speak. (Challoner) β He will put into our mouths what we have to say to persecutors, Luke xxi. 14. He often causes us to utter the reverse of what we intended, as Balaam did, Numbers xxiii. (Menochius) β The fairest prospects miscarry without Godβs blessing. The enemies of grace would infer from this text, that the beginning of salvation depends on free-will. But St. Augustine (con. 2. epist. Pelag. ii. 8.) has solidly refuted them, and Solomon does not mean that man acts alone, chap. viii. 35., (Septuagint) John xv. 5., and 2 Corinthians iii. 5. βMan,β says St. Augustine, βdoes no good things, which God does not cause him to perform.β (Calmet) β The Scripture cannot contradict itself. A fresh grace is requisite to execute what God has enabled us to devise, ver. 9. (Worthington)
βAll the ways of a man are clean in his own eyes; but the LORD weigheth the spirits.β
Open. Or approved. (Menochius) β Hebrew, βpure in his own eyes.β He sees not his own defects, chap. xxi. 2., and Job xxviii. 23. (Calmet)
βCommit thy works unto the LORD, and thy thoughts shall be established. Commit: Heb. Rollβ
Open. Hebrew, βroll on,β and refer all to Godβs glory. (Menochius) (Psalm xxxvi. 5.)
βThe LORD hath made all things for himself: yea, even the wicked for the day of evil.β
Day. His obduracy is of his own choice, and must serve to set the divine justice in the clearest light, Ecclesiasticus xxxiii. 14., and Exodus ix. 16. Others hence infer that predestination is gratuitous, and reprobation in consequence of sin. It seems rather that temporal goods and evils are here meant. (Calmet)
βEvery one that is proud in heart is an abomination to the LORD: though hand join in hand, he shall not be unpunished. unpunished: Heb. held innocentβ
Hand. And he seems to be very quiet, chap. xi. 21. Septuagint, βbut he who putteth his hand in hands unjustly, to make a contract, is,β &c. β The, &c., is taken from the Roman Septuagint and occurs before, chap. xv. 27.
βBy mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.β
Mercy to the distressed, chap. iii. 3., and xiv. 22.
βWhen a man's ways please the LORD, he maketh even his enemies to be at peace with him.β
Peace. Thus Jacob, Joseph, Daniel, &c., were admired by their former enemies.
βA divine sentence is in the lips of the king: his mouth transgresseth not in judgment. A divine: Heb. Divinationβ
Judgment. Or βlet it not err,β as people look upon the decisions of kings as so many oracles. We ought to act in this manner, as long as they are not visibly unjust. God gave a principal spirit (Psalm l. 14.) to Saul, David, Solomon, and to the judges whom he appointed, 1 Kings x. 9., Deuteronomy xxxiv. 9., and Judges iii. 10. (Calmet) β Solomon was thus enabled to decide difficult cases. (Menochius) (Job xxix. 7.)
βA just weight and balance are the LORD'S: all the weights of the bag are his work. the weights: Heb. the stonesβ
Bag. Many read sΔculi, βof the world.β So Ven. Bede, &c. All Godβs appointments are perfectly just, chap. xi. 21. It was the custom for people to carry balances to weigh money, before it was coined. (Calmet)
βRighteous lips are the delight of kings; and they love him that speaketh right.β
Loved. Yet none are more exposed to flattery and deceit than kings. (Seneca, ep. xxi.)
βIn the light of the king's countenance is life; and his favour is as a cloud of the latter rain.β
Life. A mild government resembles a serene sky. (Sen.) (Clem.) (Job xxix. 23.)
βHow much better is it to get wisdom than gold! and to get understanding rather to be chosen than silver!β
Get. Septuagint, βthe nests of wisdomβ¦.and the nests of prudence;β or Churches of Christ, or places of education, may be intended. (Calmet)
βPride goeth before destruction, and an haughty spirit before a fall.β
Fall. Our first parents had given way to pride, before they sinned publicly. (St. Augustine, City of God xiv. 13.)
βThe wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.β
Shall. Hebrew, βadds learning,β both to himself and to others. Those who are wise and eloquent, must be preferred before those who have only the former qualification. (Calmet)
βThe heart of the wise teacheth his mouth, and addeth learning to his lips. teacheth: Heb. maketh wiseβ
Heart. Or knowledge. (Haydock) β Wisdom gives beauty to eloquence.
βHe that laboureth laboureth for himself; for his mouth craveth it of him. He: Heb. The soul of him that craveth: Heb. boweth unto himβ
Mouth. The want of food, Ecclesiastes vi. 7.
βAn ungodly man diggeth up evil: and in his lips there is as a burning fire. An: Heb. A man of Belialβ
Diggeth. Earnestly pursues. β Fire. James iii. 16. (Calmet)
βA froward man soweth strife: and a whisperer separateth chief friends. soweth: Heb. sendeth forthβ
Words. Protestants, βa whisperer separateth chief friends.β
βHe shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.β
Lips. These motions indicate fury and pensiveness.
βThe hoary head is a crown of glory, if it be found in the way of righteousness.β
Justice. To the just longevity is promised. (Calmet)
βHe that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.β
Valiant. Alexandrian Septuagint adds, βand a prudent man than a great farmer.β Greek: Georgiou. (Haydock) β Cities. To govern the passions is more difficult. (St. Gregory, Past. iii. p. Adm. x.; St. Thomas Aquinas ii. 2. q. 128. a. 6.)
βThe lot is cast into the lap; but the whole disposing thereof is of the LORD.β
Lord. So the apostles had recourse to them, (Acts i. 26.) as the Cophts[Copts?] and Nestorians still do when there is a dispute about the election of a patriarch. (Renaudot iv. Perpet. i. 7. and 9.) β This mode may settle disputes, chap. xviii. 18. But we must not have recourse to it, except where the Church permits, lest we become the dupes of an idle curiosity. (Calmet) β Nothing happens by chance. (St. Augustine, City of God v. 9.) β Septuagint, βall things come into the breast of the unjust; but all just things proceed from the Lord.β (Haydock)