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1:1 [Parabolae Salomonis, filii David, regis Israel,
*H The parables of Solomon, the son of David, king of Israel,


Ver. 1. Israel. The dignity of the author, and the importance of the subject, invite us to read. S. Bas. — Solomon is the first whose name is placed at the head of any work in Scripture. C.

1:2 ad sciendam sapientiam et disciplinam ;
*H To know wisdom, and instruction:


Ver. 2. To know. This is the design of these parables. C. — They tend to instruct both the unexperienced and the wise. v. 5. There are three sorts of wisdom: the divine, which is God himself; (c. iii. 16.) the supernatural, which is his gift, to lead us into all virtue; and the worldly, which is mixed with error, &c. W. Wisd. vii. 25.

1:3 ad intelligenda verba prudentiae, et suscipiendam eruditionem doctrinae, justitiam, et judicium, et aequitatem :
To understand the words of prudence: and to receive the instruction of doctrine, justice, and judgment, and equity:
1:4 ut detur parvulis astutia, adolescenti scientia et intellectus.
*H To give subtilty to little ones, to the young man knowledge and understanding.


Ver. 4. Subtilty. Discretion to the innocent. C.

1:5 Audiens sapiens, sapientior erit, et intelligens gubernacula possidebit.
*H A wise man shall hear, and shall be wiser: and he that understandeth shall possess governments.


Ver. 5. Wiser. "Tamdiu audiendum & discendum est, quamdiu nescias, & si proverbio credimus, quamdiu vivas," says Seneca, ep. 77. — Governments. And be fit to govern others, (W.) as well as himself. C.

1:6 Animadvertet parabolam et interpretationem, verba sapientum et aenigmata eorum.
*H He shall understand a parable and the interpretation, the words of the wise, and their mysterious sayings.


Ver. 6. Sayings. This science was much esteemed. 3 K. x. l. Eccli. xxxix. 2.

1:7 Timor Domini principium sapientiae ; sapientiam atque doctrinam stulti despiciunt.]
*H The fear of the Lord is the beginning of wisdom. Fools despise wisdom and instruction.


Ver. 7. Fear. Thus we arrive at charity. S. Aug. in ep. Jo. ix. Job xxviii. 28. &c. This fear includes religion, but not barren speculations. C. — It implies a desire to act, and not simply to understand.

* Footnote * Psalms 110 : 10 The fear of the Lord is the beginning of wisdom. A good understanding to all that do it: his praise continueth for ever and ever.
1:8 [Audi, fili mi, disciplinam patris tui, et ne dimittas legem matris tuae :
*H My son, hear the instruction of thy father, and forsake not the law of thy mother:


Ver. 8. Mother. The first precept is to learn of our elders, and the second to resist evil counsels. v. 10. W. — Our parents have the greatest influence over us. Solomon presupposes that they are virtuous and well informed. C.

1:9 ut addatur gratia capiti tuo, et torques collo tuo.
That grace may be added to thy head, and a chain of gold to thy neck.
1:10 Fili mi, si te lactaverint peccatores, ne acquiescas eis.
*H My son, if sinners shall entice thee, consent not to them.


Ver. 10. Entice. Heb. "deceive." C. — Pessimum inimicorum genus laudantes. Tacit. in vit. Agric.

1:11 Si dixerint : Veni nobiscum, insidiemur sanguini ; abscondamus tendiculas contra insontem frustra ;
If they shall say: Come with us, let us lie in wait for blood, let us hide snares for the innocent without cause:
1:12 deglutiamus eum sicut infernus viventem, et integrum quasi descendentem in lacum ;
*H Let us swallow him up alive like hell, and whole as one that goeth down into the pit.


Ver. 12. Pit. Grave, or hell, like Dathan. Num. xvi. This shews the greatest rage. Job xxxi. 31.

1:13 omnem pretiosam substantiam reperiemus ; implebimus domos nostras spoliis :
We shall find all precious substance, we shall fill our houses with spoils.
1:14 sortem mitte nobiscum, marsupium unum sit omnium nostrum :
Cast in thy lot with us, let us all have one purse.
1:15 fili mi, ne ambules cum eis ; prohibe pedem tuum a semitis eorum :
My son, walk not thou with them, restrain thy foot from their paths.
1:16 pedes enim illorum ad malum currunt, et festinant ut effundant sanguinem.
For their feet run to evil, and make haste to shed blood.
* Footnote * Isaias 59 : 7 Their feet run to evil, and make haste to shed innocent blood: their thoughts are unprofitable thoughts: wasting and destruction are in their ways.
1:17 Frustra autem jacitur rete ante oculos pennatorum.
*H But a net is spread in vain before the eyes of them that have wings.


Ver. 17. Wings. If thou attend, therefore, to my instructions, their arts will be vain. Ven. Bede. — They unjustly seek to deceive the pious. C. — Watchfulness will be the best protection against them. W.

1:18 Ipsi quoque contra sanguinem suum insidiantur, et moliuntur fraudes contra animas suas.
And they themselves lie in wait for their own blood, and practise deceits against their own souls.
1:19 Sic semitae omnis avari : animas possidentium rapiunt.]
*H So the ways of every covetous man destroy the souls of the possessors.


Ver. 19. Possessors. Of money. C. — While they attempt to invade another's property, they ruin themselves, and come to the gallows. H.

1:20 [Sapientia foris praedicat ; in plateis dat vocem suam :
*H Wisdom preacheth abroad, she uttereth her voice in the streets:


Ver. 20. Streets. In every place we may learn wisdom. "The wise learn more from fools, than fools do from the wise," as Cato well observed. C.

1:21 in capite turbarum clamitat ; in foribus portarum urbis profert verba sua, dicens :
At the head of multitudes she crieth out, in the entrance of the gates of the city she uttereth her words, saying:
1:22 Usquequo, parvuli, diligitis infantiam, et stulti ea quae sibi sunt noxia cupient, et imprudentes odibunt scientiam ?
*H O children, how long will you love childishness, and fools covet those things which are hurtful to themselves, and the unwise hate knowledge?


Ver. 22. Fools. Heb. "and scorners delight in their scorning." Prot. — Such are the pests of society. H. — They turn piety to ridicule, and will talk about things which they do not understand, like our esprits forts, (C.) or pretended philosophers. H.

1:23 convertimini ad correptionem meam. En proferam vobis spiritum meum, et ostendam vobis verba mea.
Turn ye at my reproof: behold I will utter my spirit to you, and will shew you my words.
1:24 Quia vocavi, et renuistis ; extendi manum meam, et non fuit qui aspiceret :
Because I called, and you refused: I stretched out my hand, and there was none that regarded.
* Footnote * Isaias 65 : 12 I will number you in the sword, and you shall all fall by slaughter: because I called and you did not answer: I spoke, and you did not hear: and you did evil in my eyes, and you have chosen the things that displease me.
* Footnote * Isaias 66 : 4 Wherefore I also will choose their mockeries, and will bring upon them the things they feared: because I called, and there was none that would answer; I have spoken, and they heard not; and they have done evil in my eyes, and have chosen the things that displease me.
* Footnote * Jeremias 7 : 13 And now, because you have done all these works, saith the Lord: and I have spoken to you rising up early, and speaking, and you have not heard: and I have called you, and you have not answered:
1:25 despexistis omne consilium meum, et increpationes meas neglexistis.
You have despised all my counsel, and have neglected my reprehensions.
1:26 Ego quoque in interitu vestro ridebo, et subsannabo cum vobis id quod timebatis advenerit.
*H I also will laugh in your destruction, and will mock when that shall come to you which you feared.


Ver. 26. Mock. God is too much above us to act thus; but he will treat us as an enraged enemy. C. — In hell, the damned will cry in vain. v. 28. They had sufficient graces offered while they were alive. W.

1:27 Cum irruerit repentina calamitas, et interitus quasi tempestas ingruerit ; quando venerit super vos tribulatio et angustia :
When sudden calamity shall fall on you, and destruction, as a tempest, shall be at hand: when tribulation and distress shall come upon you:
1:28 tunc invocabunt me, et non exaudiam ; mane consurgent, et non invenient me :
*H Then shall they call upon me, and I will not hear: they shall rise in the morning, and shall not find me:


Ver. 28. Find me. Because their repentance was false, like that of Antiochus. 2 Mac. ix. 13. and Ps. xi. 4. C.

1:29 eo quod exosam habuerint disciplinam, et timorem Domini non susceperint,
Because they have hated instruction, and received not the fear of the Lord,
1:30 nec acquieverint consilio meo, et detraxerint universae correptioni meae.
*H Nor consented to my counsel, but despised all my reproof.


Ver. 30. Despised. Lit. "detracted," (H.) supposing my threats would not be put in execution. Heb. "they abhorred." C.

1:31 Comedent igitur fructus viae suae, suisque consiliis saturabuntur.
Therefore they shall eat the fruit of their own way, and shall be filled with their own devices.
1:32 Aversio parvulorum interficiet eos, et prosperitas stultorum perdet illos.
*H The turning away of little ones shall kill them, and the prosperity of fools shall destroy them.


Ver. 32. Turning. Heb. "the ease of the simple," who have given way to deceit. C. — Them. The objects of their eager desires, prove their ruin. Ezec. xvi. 49.

1:33 Qui autem me audierit, absque terrore requiescet, et abundantia perfruetur, timore malorum sublato.]
*H But he that shall hear me, shall rest without terror, and shall enjoy abundance, without fear of evils.


Ver. 33. Evils. Both the just and the wicked, (v. 31. H.) shall be treated according to their deserts. 2 Cor. v. 10. W. — Even in this world, the just enjoy the peace of a good conscience. M.

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