1 Hominis est animam præparare, et Domini gubernare linguam.
Augustine of Hippo · AD 430 But assuredly, as to what is written, "The preparation of the heart is man's part, and the answer of the tongue is from the Lord," they are misled by an imperfect understanding, so as to think that to prepare the heart—that is, to begin good—pertains to man without the aid of God's grace. Be it far from the children of promise thus to understand it!
Bede · AD 735 It is for man to prepare the soul, etc. It is certain that neither to prepare the mind, nor to govern the tongue, nor to do any good thing, we are able without divine grace; because without me, he says, you can do nothing (John XV, 5). How then is it for man to prepare the mind, and for God to govern the tongue, unless this specifically signifies in the time of persecution?
2 Omnes viæ hominis patent oculis ejus; spirituum ponderator est Dominus.
John Chrysostom · AD 407 Besides being bright, certainly light (as it is) is conspicuous. As it does its work everyone observes it. In the same way, the humble person shows us in no small way what is right. For a contrite person will nevertheless excel in great things. But God does not desire to acknowledge the deeds of the proud.
Bede · AD 735 All the ways of a man are open to His eyes, etc. Thus the ways, that is, the actions of all, both good and evil, the Lord sees, so that He distinguishes with a certain scale even the individual spirits, what they secretly think. Hence it is rightly added:
3 Revela Domino opera tua, et dirigentur cogitationes tuæ.
Jerome · AD 420 We are commanded to show him our ways and make our ways to him, which are made straight, not by our own efforts but by his help and mercy. Whence it is written, "Make straight your way in my sight" (or as other copies have it, "make straight my way in your sight"), so that what is straight to him may also appear straight to me.
Bede · AD 735 Commit your works to the Lord, etc. Indeed, we reveal our works to the Lord when we remember Him in all we do, knowing that nothing is hidden from Him, and we seek His help in all things. And when we do this devoutly, it happens that not only the same works, but even our inner thoughts proceed under His direction.
4 Universa propter semetipsum operatus est Dominus; impium quoque ad diem malum.
John Cassian · AD 435 Only God does what is good, acting from love of goodness for its own sake and not moved by fear or hope of reward. As Solomon says, "The Lord has done all things for his own sake." For the sake of his own goodness he bestows an abundance of goodness upon the worthy and the unworthy, because he can neither be wearied by wrongdoing nor provoked to painful emotion by human wickedn…
Bede · AD 735 The Lord has made everything for its own purpose, etc. The Lord had no other cause for creating the invisible or visible creature than His will, that He might show His goodness to the rational creature, whom He would make eternally blessed: and also the one who of his own will abandoned the good of his condition, that is, the devil and his followers, He justly condemned with se…
5 Abominatio Domini est omnis arrogans; etiamsi manus ad manum fuerit, non est innocens. Initium viæ bonæ facere justitiam; accepta est autem apud Deum magis quam immolare hostias.
John Chrysostom · AD 407 Because nothing so alienates men from the lovingkindness of God, and gives them over to the fire of the pit, as the tyranny of pride. For when this is present with us, our whole life becomes impure, even though we fulfill temperance, chastity, fasting, prayer, almsgiving, anything.
Bede · AD 735 Every arrogant person is an abomination to the Lord, etc. Whoever attributes to himself the good that he does, even if he appears to work nothing evil with his hands, has already lost the innocence of his heart, in which he has preferred himself to the giver of the gifts. Therefore, his Creator abhors such a one, as guilty of being ungrateful for the benefits he contemplates.
6 Misericordia et veritate redimitur iniquitas, et in timore Domini declinatur a malo.
Cyprian · AD 258 The Holy Spirit speaks in the Scriptures, saying, "By alms and by faith sins are cleansed." Surely not those sins which had been contracted before, for they are purged by the blood and sanctification of Christ.
7 Cum placuerint Domino viæ hominis, inimicos quoque ejus convertet ad pacem.
Bede · AD 735 When a man's ways please the Lord, etc. Such is the sanctity of divine religion, that often even those who are outside hold it in veneration. And those whom they perceive to serve God perfectly, they begin to have peace with, even though they differ in religion.
8 Melius est parum cum justitia quam multi fructus cum iniquitate.
Bede · AD 735 Better is a little with righteousness, etc. And the Lord says, Blessed are the poor, for yours is the kingdom of God (Matthew V). And again, Woe to you who are rich, for you have received your consolation (Luke VI).
9 Cor hominis disponit viam suam, sed Domini est dirigere gressus ejus.
10 Divinatio in labiis regis; in judicio non errabit os ejus.
Bede · AD 735 Divination is on the lips of the king, etc. He signifies that king, of whom it was said, God, give your judgment to the king (Psalm XVII). For who among temporal kings never errs in judgment?
11 Pondus et statera judicia Domini sunt, et opera ejus omnes lapides sacculi.
Bede · AD 735 A weight and balance are the judgments of the Lord, etc. He calls the stones of the age, just and strong in faith, such as the apostle Peter desired those to be whom he admonished, And you also, like living stones, are being built into spiritual houses.
12 Abominabiles regi qui agunt impie, quoniam justitia firmatur solium.
13 Voluntas regum labia justa; qui recta loquitur diligetur.
Bede · AD 735 The will of kings is just lips. He speaks of holy kings who primarily command over vices and are accustomed to be surrounded by the ranks of virtues of the soul as of obedient companions. Of whom the Lord says, Many prophets and kings have desired to see what you see and have not seen it (Matthew XIII).
14 Indignatio regis nuntii mortis, et vir sapiens placabit eam.
Bede · AD 735 The king's indignation is messengers of death. The messengers of death are the angels of Satan, that is, heretics and vain philosophers; indeed, all who announce those words to their neighbors, by which they are taken away to eternal death. The more they serve the author of death, the more they gravely offend the giver of life; yet the path of repentance is not closed to such.
15 In hilaritate vultus regis vita, et clementia ejus quasi imber serotinus.
Bede · AD 735 In the cheerfulness of the face is the life of the king. Whoever deserves to see the cheerful face of Christ, will be given to live with Him forever. Otherwise, on the day of judgment, as it is written, Every flesh will see the salvation of God. But then the reprobate will see Him angry, the just will see Him placid.
16 Posside sapientiam, quia auro melior est, et acquire prudentiam, quia pretiosior est argento.
Didymus the Blind · AD 398 As gold is better than silver, so wisdom is superior to prudence. The former pertains to knowledge, the latter to the interpretation of what is hidden. Either you can interpret the nests of wisdom as the churches or as the dwelling places of the holy ones in heaven. But wisdom itself is Christ.
17 Semita justorum declinat mala; custos animæ suæ servat viam suam.
18 Contritionem præcedit superbia, et ante ruinam exaltatur spiritus.
Gregory of Nazianzus · AD 390 Do we commend hospitality? Do we admire brotherly love, wifely affection, virginity, feeding the poor, singing psalms, nightlong vigils, penitence? Do we mortify the body with fasting? Do we through prayer take up our abode with God?
John Cassian · AD 435 But we must not imagine that anyone slips and comes to grief by a sudden fall, but that he falls by a hopeless collapse either from being deceived by beginning his training badly, or from the good qualities of his soul failing through a long course of carelessness of mind, and so his faults gaining ground upon him little by little.
19 Melius est humiliari cum mitibus quam dividere spolia cum superbis.
20 Eruditus in verbo reperiet bona, et qui sperat in Domino beatus est.
Bede · AD 735 Instructed in the word he will find good, etc. Not only will he who is instructed for preaching the word of the Lord find good with Him, but also he who has learned to place his hope in the Lord, even if he is not fit to preach to others, will share in the same God's blessedness.
21 Qui sapiens est corde appellabitur prudens, et qui dulcis eloquio majora percipiet.
22 Fons vitæ eruditio possidentis; doctrina stultorum fatuitas.
23 Cor sapientis erudiet os ejus, et labiis ejus addet gratiam.
Bede · AD 735 The fountain of life is the instruction of the possessor, etc. When he said, of the possessor, he did not add, what the possessor holds. What then do we think was meant to be understood, except perhaps the very instruction itself?
24 Favus mellis composita verba; dulcedo animæ sanitas ossium.
Basil of Caesarea · AD 379 This course … will bring you honor and true glory. With your ears opened to give heed and your hands ready to execute the command you have heard, let your tongue be silent and keep your heart under custody. Be slow and dull for idle talk but knowing and wise in hearkening to the saving words of the holy Scriptures.
Paulinus of Milan · AD 422 It came to pass that our Ambrose was born while his father, Ambrose, was administering the prefectureship of the Gallic provinces. On one occasion, when the child had been placed in a cradle in his father's courtyard and was asleep with his mouth open, a swarm of bees suddenly approached and covered his face, so that they were continually flying in and out of his mouth.
Bede · AD 735 A honeycomb, composed words, etc. Many can sweetly pronounce good things through eloquence to those who love and favor them, which, however, they themselves do not love nor care to do. But words proceed only from the inner sweetness of your soul, which lead to the health of your bones, that is, to the spiritual growth of your virtues.
25 Est via quæ videtur homini recta, et novissima ejus ducunt ad mortem.
26 Anima laborantis laborat sibi, quia compulit eum os suum.
Bede · AD 735 The soul of the laborer labors for itself, etc. It is evident, according to the letter, that man expelled from paradise exercises daily labor so that he may not lack. For he compelled his mouth, when he spoke with the serpent and touched the forbidden thing, to suffer long exile with labor and to eat bread by the sweat of his face.
27 Vir impius fodit malum, et in labiis ejus ignis ardescit.
Bede · AD 735 The wicked man digs up evil, etc. And the prophet says, They have labored to commit iniquity (Jeremiah IX). It can also specifically be understood about the heretic, who breaks up the most beautiful and flourishing fields of divine utterances with the harmful ploughshare of his tongue, to draw out from their inner parts wicked senses that are not there.
28 Homo perversus suscitat lites, et verbosus separat principes.
Desert Fathers · AD 500 [Hyperichius] also said, 'The serpent whispered to Eve and cast her out of paradise. The man who whispers against his neighbour is like the serpent. He condemns the soul of whoever listens to him, and he does not save his own.'
29 Vir iniquus lactat amicum suum, et ducit eum per viam non bonam.
Bede · AD 735 A wicked man coaxes his friend, etc. It can also be understood about the heretic and every doer of evil. For the sinner is praised in the desires of his soul, and he who does iniquity is blessed (James I).
30 Qui attonitis oculis cogitat prava, mordens labia sua perficit malum.
Bede · AD 735 He who thinks evil with astonished eyes, etc. It is more grievous to accomplish evil than to do it. Not only does he accomplish evil who acts perversely and harmfully with the members of his body, but also he who with fixed intention plans to commit it.
31 Corona dignitatis senectus, quæ in viis justitiæ reperietur.
32 Melior est patiens viro forti, et qui dominatur animo suo expugnatore urbium.
Ambrose of Milan · AD 397 If you are angry, be angry with yourselves, because you are roused, and you will not sin. For he who is angry with himself, because he has been so easily roused, ceases to be angry with another. But he who wishes to prove his anger is righteous only gets the more inflamed and quickly falls into sin.
Gregory the Dialogist · AD 604 For Solomon again indicates how great is the height at which the virtue of patience excels, saying: "The patient man is better than the strong man, and he who rules his spirit than he who captures cities." It is therefore a lesser victory to capture cities, because what is conquered is external.
Bonaventure · AD 1257 The third middle way is fortitude, which is concerned with fears and acts of valor. A man needs it in order to be neither fainthearted nor rash, but that he be able to bear frightful trials and even death. For some men do fall into cowardice and faintheartedness.
33 Sortes mittuntur in sinum, sed a Domino temperantur.
Bede · AD 735 Lots are cast into the lap, etc. Just as lots are openly cast into the lap and kept secret in the lap, it is the divine judge's part to decide whose lot will be taken up; so the deeds of men are indeed visible to each other in the present life, but the merit of each one will become clear in the future, with the judgment of each one then brought forth and manifested, as if from…