“Depart from the unjust, and iniquity shall turn away from thee.”
Evils. Greek, “injustice.” Evil communications corrupt good manners, (Haydock) or the punishment of sin follows its commission. (Calmet)
“My son, sow not upon the furrows of unrighteousness, and thou shalt not reap them sevenfold.”
Not. Greek, “not in.” (Haydock) — Seven-fold: more abundantly, Osee x. 11., Job iv. 5., and Galatians vi. 7. (Calmet) — The wicked shall receive the fruit of their wickedness. (Worthington)
“Seek not of the Lord preeminence, neither of the king the seat of honour.”
Honour. Ambition is the source of ruin to men and empires, James iii. 1. (Calmet)
“Justify not thyself before the Lord; and boast not of thy wisdom before the king.”
God. Greek, “the Lord, and affect not wisdom (sophizou) before the king.” (Haydock) — Of ourselves we are despicable; and kings love not those whose superior talents seem to eclipse their own. David’s valour excited the hatred of Saul, and Alexander “was indignant that Antipater (his general; Haydock) had conquered, thinking his own glory was diminished by that which another acquired.” (Curt. vi.)
“Seek not to be judge, being not able to take away iniquity; lest at any time thou fear the person of the mighty, an stumblingblock in the way of thy uprightness.”
Integrity. A judge is exposed to many dangers, 2 Paralipomenon xix. 6. (Calmet) — “He must be prudent and firm.” (Plato, 2 Republic) — What will become of those who push themselves forward? (St. Chrysostom, hom. xxxiv. in Hebrews xiii.)
“Bind not one sin upon another; for in one thou shalt not be unpunished.”
To sin. Correct not thy severity by too great indulgence, nor entangle thyself with the sins of othres, as with a chain, Isaias v. 18.
“Say not, God will look upon the multitude of my oblations, and when I offer to the most high God, he will accept it.”
Mind. If thou hast committed a fault, despair not, but pray, (ver. 10.) avoiding presumption, ver. 14.
“Devise not a lie against thy brother; neither do the like to thy friend.”
Soul. Whether the person have incurred a fault or not, we ought to shew pity, reflecting on our own frailty, 1 Corinthians x. 12.
“Use not to make any manner of lie: for the custom thereof is not good.”
Devise. Literally, “plough.” But Hebrew Charasch, means also to machinate. — Brother. We cannot hence infer, with Grotius, that the Jews allowed themselves to deceive strangers. (Calmet)
“Use not many words in a multitude of elders, and make not much babbling when thou prayest.”
Good, but very pernicious, (Matthew v. 37., and Apocalypse xxi. 8.; St. Augustine, Mend.) though some have thought that lies might be told to prevent evil. (Origen, &c.) (Calmet)
“Hate not laborious work, neither husbandry, which the most High hath ordained.”
Repeat not. Make not much babbling by repetition of words, but aim more at fervour of heart. (Challoner) — A supplication ought to be drawn up in a concise manner. (Haydock) — Judges and orators should speak with due reserve. Prayer must be unceasing: yet many words must not be used to inform God of our wants. Our Saviour seems to allude to this text, Matthew vi. 7.
“Number not thyself among the multitude of sinners, but remember that wrath will not tarry long.”
High. Genesis ii. 15., and iii. 18. The patriarchs and the most famous Roman generals followed this employment.
“Forego not a wise and good woman: for her grace is above gold.”
On the flesh, is not in Greek. Christ appears to have had this passage in view, Mark ix. 44. Many suppose that both allude to the fire which burnt dead bodies, &c., in the vale of Hinnon. But all allow that the inextinguishable flames of hell are meant. Whether the fire and worms be corporeal or not has been questioned: the Greek Fathers, and the Church of Florence, generally maintain the negative, and the Latins assert it on better grounds. St. Thomas Aquinas adopts the opinion of many of the Fathers, who explain the worm to denote the remorse of conscience. Yet many take it to be a worm, though not like those with which we are acquainted. Horreo vermem mendacem et mortem vivacem. (St. Bernard, cons. v.) See St. Jerome; Isaias lxvi.; Cornelius a Lapide; St. Gregory, Dial. iv. 29.; St. Augustine, City of God xx. 10.; St. Ambrose vii. in Luke xiv.) (Calmet) — Fire and the worm of conscience are both eternal. (Worthington) — The punishment at least is such, and more intense than we can conceive.
“Let thy soul love a good servant, and defraud him not of liberty.”
Wife. The virtuous never approved of divorcing any but the incorrigible. (Calmet, Dis.)
“Honour thy father with thy whole heart, and forget not the sorrows of thy mother.”
Man. The Jews in general embraced the married state in their youth. St. Paul prefers virginity, 1 Corinthians vii. 8.
“Remember that thou wast begotten of them; and how canst thou recompense them the things that they have done for thee?”
Hateful. To marry such a one would be an occasion of divorce, which is always odious.
“Fear the Lord with all thy soul, and reverence his priests.”
Groanings, in child-bed, and (Calmet) during thy infancy. (Menochius) (Job iv. 4.)
“A gift hath grace in the sight of every man living; and for the dead detain it not.”
Priests. Greek, “priest, and give him the portion which is enjoined thee, the first-fruit, and for negligence, and the gift of the shoulders, and the,” &c., ver. 35. (Haydock) — Arms. That is, with all thy power: or else by arms (brachiis) are here signified the right shoulders of the victims, which by the law fell to the share of the priests. See ver. 35., (Challoner) Exodus xxix. 28., and Leviticus vii. 22.
“Fail not to be with them that weep, and mourn with them that mourn.”
Few offerings, if thou be poor. (Sa) — Be alone with the priest when thou dost confess, and imitate the small number.
“Whatsoever thou takest in hand, remember the end, and thou shalt never do amiss.”
Poor. They and Levites are always to be invited, Deuteronomy xii. 19., and xiv. 26.
Dead: detained in purgatory. (Worthington) — And restrain not grace from the dead. Withhold not from them the benefit of alms, prayers, and sacrifices. Such was the doctrine and practice of the Church of God, even in the time of the Old Testament. And the same has always been continued from the days of the apostles in the Church of the New Testament. (Challoner) — Meat was also placed on the tombs of the deceased, for the benefit of the poor, Tobias iv. 18. (St. Augustine, Confessions vi. 2.)
Walk. Greek, “mourn.” (Haydock) — It was customary to join those who mourned for the dead, and to offer them meat, and endeavour to comfort them. (Calmet, Diss.)
Love, being approved both by God and man.
End. Greek, “things;” death, judgment, and either hell or heaven. (Haydock) — This consideration is a powerful preservative against sin. (Worthington) — For who would dare to offend his judge, if he believed that the next moment he would be arraigned before his dreadful tribunal? (Calmet) — “We die daily,” &c. (St. Jerome, ad Heliod.)