“Better it is to have no children, and to have virtue: for the memorial thereof is immortal: because it is known with God, and with men.”
Glory. The offspring of the chaste is happy, (Calmet) and honourable: (Haydock) very different from that of adulterers. (Calmet) — Bodily chastity is a great virtue; but purity of faith is more requisite to please God, being the foundation of all virtues. (Worthington)
“When it is present, men take example at it; and when it is gone, they desire it: it weareth a crown, and triumpheth for ever, having gotten the victory, striving for undefiled rewards.”
Itself. Virtue extorts the esteem even of worldlings. Antiochus wept for Onias, 2 Machabees iv. 37. (Calmet) — Sublatum ex oculis quærimus invidi. (Horace, iii. od. 24.) — Conflicts. In the cause of continence. (Calmet)
“But the multiplying brood of the ungodly shall not thrive, nor take deep rooting from bastard slips, nor lay any fast foundation.”
Slips. Vitulamina, a word, to which the people were so habituated, that it could not be altered. (St. Augustine, de Doct. xii.) — Yet some read better (Calmet) plantationes. (St. Bonaventure) (Lyranus) — The offspring of the unchaste will not prosper, chap. iii. 16.
“For children begotten of unlawful beds are witnesses of wickedness against their parents in their trial.”
Beds. Literally, “sleep,” somnis, upnon, chap. vii. 2. (Haydock) — Whether the children live or die, they are a reproach to their parents, as those who see them enquire about their birth.
“But though the righteous be prevented with death, yet shall he be in rest.”
Death. He is always ready; but dies in his youth. (Calmet) — Whenever death comes, it is for his advantage, and if he depart in his youth, his immaculate life is to be preferred before the old age of the wicked, ver. 16. (Worthington)
“Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul.”
Away. Like Henoch, Genesis v. 24., and Hebrews xi. 5. (Calmet) — “Bad conversations corrupt the best manners,” 1 Corinthians xv. 33., and Isaias lvii. 1. But could not God have supported the just under temptation? Undoubtedly. His judgments are unsearchable. (St. Augustine, de Præd. xiv.) (Calmet) — The holy doctor thence proves, that those who die in a just state, might have forfeited it, if they had lived longer. God knew this possibility, and that it would not take place, and his foreknowledge agrees with man’s free-will, which some, inclining to Pelagianism, would controvert. They objected to this authority: and he was therefore obliged to prove that the book of Wisdom is canonical. (Ibid.[St. Augustine, de Præd. xiv.?]) (Worthington)
“For the bewitching of naughtiness doth obscure things that are honest; and the wandering of concupiscence doth undermine the simple mind.”
Bewitching. Thus the pleasures and goods of the world are well described. For as fascination consists in a delusion of the people, who suppose that their senses are deceived by vain appearances; so it is the mistake of worldlings to believe that the objects of their desires are real goods, and contain no danger.
“For he shall rend them, and cast them down headlong, that they shall be speechless; and he shall shake them from the foundation; and they shall be utterly laid waste, and be in sorrow; and their memorial shall perish.”
Speechless. The damned shall have no excuse, being condemned by their own conscience, (Worthington) which shall be instead of a thousand witnesses. (Menochius) — In three words, three different punishments are specified.
“And when they cast up the accounts of their sins, they shall come with fear: and their own iniquities shall convince them to their face.”
Against. Conscience will condemn or acquit those who have no other law, Romans ii. 15. (Calmet)